Michael Wynn's Occult Reference Library
GREAT WORK,GREAT-WORK,GREATWORK

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nd as one of many methods of identifying another member of the order of the golden dawn. the step first, advance your left foot forward about six inches. this is the step, and represents the foot on the side of chesed, put forward and taking a hesitating step in darkness. the left foot alludes to isis which is the beginning of action. action is necessary for the achievement and fulfillment of the great work. on a deeper level, the step alludes to the beginning of a journey as well as to the stomping down of the evil persona. this is accomplished through the process of self sacrifice unto our higher genius. thus, the step is appropriately six inches which equals tiphareth, the sephira of self sacrifice. secondly, as you advance your foot, it will be placed toe to heel next to the inside of

this also is a good option. but no matter how it is recorded, just be sure you don't depend on your own memory for even the simplest details. in understanding your dream, you will learn more about yourself. this also reveals the person that you are and it may also reveal any doors that have opened or those that must be ventured into. in any case, all efforts made are to help in accomplishing the great work. the experience of one person in the order showed that by recording his dreams he was able to predict the death of a close family member. even more, it enlightened him on how to deal with the after-effects of the situation. dreams can be considered an extended aspect of pathworking, primarily the moon card, the path of qoph, the subconscious mind. you'll learn more about this path in th

football, or a dinner without the silverware. banishings and invocations work hand in hand. one can't do without the other. in addition, a simple formula may be referred to in helping to become a successful occultist: persistence, hard work, practice. sounds easier said than done? well let it be known that one great secret of getting ahead is getting started. in one's pursuit of accomplishing the great work, let's add coolidge's words of persistence and determination:"nothing in the world can take the place of persistence. talent will not; nothing is more common than unsuccessful men with talent. genius will not; unrewarded genius is almost a proverb. education will not; the world is full of educated derelicts. persistence and determination alone are omnipotent.what is vibration and why is

aneously with the rhythm of breathing, say the following out loud or to yourself to help your mind become elevated. oh lord of the universe, the vast and mighty one, ruler of the light and the darkness. i adore thee, and i invoke thee. look thou with favor upon me, who now standeth humbly before thee and grant thy aid unto the highest aspiration of my soul, that i may be enabled to accomplish the great work to the glory of thy ineffable name. amen!"step 2 visualize a brilliant white light, the size of a dinner plate, above your head, the purest and brightest that you can see in your mind's eye. taking your time to feel its presence, begin vibrating the god name eheieh. vibration should be in monotone at natural c, and elongated in the pronunciation. proceed all the vibrations between 2-4 t

of applying the middle pillar to the microcosm, man, it means to say that man himself must combine the opposing forces of nature as well as his own self. it refers to that which is said in the neophyte initiation: the white triangle symbolizes the immortal light, which indicates that there are always two contending forces and always one uniting them."put simply, in order for man to accomplish the great work, he must combine all dualities, as well as surmount them, which reveals part of the mystery of the middle pillar. we can now conclude that in the performance of this ritual, the energies invoked are drawn from the kether sphere. this is in opposition to that of wiccan tradition where it is drawn from the groin, or yesod, which is considered lunar energy. the ritual of the middle pillar

ADEPTUS MINOR INITIATION

use of the same, but will keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubeae et aurea cruces before the eyes of any person save for the permission of the chiefs of the order" trapt "i further promise and swear that with the divine permission i will, from this day forward, apply myself to the great work, which is, to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event, i will not abuse the great power entrusted to me" jxn "i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest

t 32 minutum mundum cross of victory 33 rose& cross at head of pastos (49 petals) foot of the pastos 34 side of the pastos (hodos removes the aspirant's robe to let him receive the mark. third adept hands the razor blade to the chief) chief "the cut that you are to receive upon your clavicle is symbolic of the neck, which is also symbolic of the void that you must cross for the achievement of the great work and the uniting with your higher genius. it is also symbolical of the blood that you are willing to shed to defend this order and the principles of divine light. let the blood that drips from your wound symbolically mix with the blood that has been previously shed by the adepti that have gone before you. may it also be the reminder that you must never shed the blood of any of your breth

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ect can be no less than the universe itself. this comes to reinforce the powers of saturn when they agonise; success is not for self but for all; one might acquiesce in one's own failure, but one cannot be unworthy of the universe. jupiter, too, represents the vital, creative, genial element of the cosmos. he has ganymede and hebe to his cupbearers. there is an immense and inaccessible joy in the great work; and it is the attainment of the trance, of even the intellectual foreshadowing of that trance, of joy, which reassures the yogi that his work is worth while. jupiter digests experiences; jupiter is the lord of the forces of life; jupiter takes common matter and transmutes it into celestial nourishment. 10. the next planet is mars. mars represents the muscular system; it is the lowest f

n externalisation of his influence towards beauty and harmony. venus is isis, the great mother; venus is nature herself; venus is the sum of all possibilities. the niyama corresponding to venus is one of the most important, and one of the most difficult of attainment. i said the sum of all possibilities, and i will ask you to go back in your minds to what i said before about the definition of the great work itself, the aim of the yogi to consummate the marriage of all that he is with all that he is not, and ultimately to realise, insofar as the marriage is consummated, that what he is and what he is not are identical. therefore we cannot pick and choose in our yoga. it is written in the 'book of the law, chapter 1, verse 22 'let there be no difference made among you between any one thing a

it of such concentration that prepares one for the much severer task of the deeper concentration of the yoga practices. for those who are undertaking a preliminary course there is nothing better, while they are still living more or less ordinary lives, than the practices recommended in 'the equinox. there should be- there must be- a definite routine of acts calculated to remind the student of the great work. 9. the classic of the subject is 'liber astarte vel berylli, the book of devotion to a particular deity. this book is admirable beyond praise, reviewing the whole subject in every detail with flawless brilliancy of phrase. its practice is enough in itself to bring the devotee to high attainment. this is only for the few. but every student should make a point of saluting the sun (in the

he advantage of magick is that the process of initiation is spontaneous and, so to speak, automatic. you may begin in the most modest way with the evocation of some simple elemental spirit; but in the course of the operation you are compelled, in order to attain success, to deal with higher entities. your ambition grows, like every other organism, by what it feeds on. you are very soon led to the great work itself; you are led to aspire to the knowledge and conversation of the holy guardian angel, and this ambition in turn arouses automatically further difficulties the conquest of which confers new powers. in the book of the thirty aethyrs, commonly called 'the vision and the voice, it becomes progressively difficult to penetrate each aethyr. in fact, the penetration was only attained by t

ALEISTER CROWLEY BOOK OF LIES

ich is mystically called n.o.x, and this o is identified with the o in this word. n is the tarot symbol, death; and the x or cross is the sign of the phallus. for a fuller commentary on nox, see liber vii, chapter i. nox adds to 210, which symbolises the reduction of book of lies get any book for free on: www.abika.com 12 duality to unity, and thence to negativity, and is thus a hieroglyph of the great work. the word pan is then explained, pi, the letter of mars, is a hieroglyph of two pillars, and therefore suggest duality; a, by its shape, is the pentagram, energy, and n, by its tarot attribution, is death. nox is then further explained, and it is shown that the ultimate trinity, o, is supported, or fed, by the process of death and begetting, which are the laws of the universe. the ident

e empress of the tarot, the letter of venus, and the title, peaches, again refers to the yoni. the chapter is a counsel to accept all impressions; it is the formula of the scarlet woman; but no impression must be allowed to dominate you, only to fructify you; just as the artist, seeing an object, does not worship it, but breeds a masterpiece from it. this process is exhibited as one aspect of the great work. the last two paragraphs may have some reference to the 13th aethyr (see the vision and the voice. book of lies get any book for free on: www.abika.com 18 [19] 5 kappa-epsilon-phi-alpha-lambda-eta epsilon the battle of the ants that is not which is. the only word is silence. the only meaning of that word is not. thoughts are false. fatherhood is unity disguised as duality. peace implies

. get out. but thou canst not get out by the way thou camest in. the way out is the way. get out. for out is love and wisdom and power.(12) get out. if thou hast t already, first get ut.(13) then get o. and so at last get out. book of lies get any book for free on: www.abika.com 54 [56] commentary( kappa-gamma) both "23" and "skidoo" are american words meaning "get out. this chapter describes the great work under the figure of a man ridding himself of all his accidents. he first leaves the life of comfort; then the world at large; and, lastly, even the initiates. in the fourth section is shown that there is no return for one that has started on this path. the word out is then analysed, and treated as a noun. besides the explanation in the note, o is the yoni; t, the lingam; and u, the hier

ssess; let him occupy himself, rather, with the task of getting rid of his personality; this, and not criticism of his holy guru, should be the occupation of his days and nights. note (19) himog is a notariqon of the words holy illuminated man of god. book of lies get any book for free on: www.abika.com 88 [91] 41 kappa-epsilon-phi-alpha-lambda-eta mu-alpha corn beef hash(20) in v.v.v.v.v. is the great work perfect. therefore none is that pertaineth not to v.v.v.v.v. in any may he manifest; yet in one hath he chosen to manifest; and this one hath given his ring as a seal of authority to the work of the a'.a. through the colleagues of frater perdurabo. but this concerns themselves and their administration; it concerneth none below the grade of exempt adept, and such an one only by command

; their abode is not this universe. they come from the great sea, binah, the city of the pyramids. v.v.v.v.v. is indicated as one of these travellers; he is described as a camel, not because of the connotation of the french form of this word, but because "camel" is in hebrew gimel, and gimel is the path leading from tiphareth to kether, uniting microprosopus and macroprosopus, i.e. performing the great work. the card gimel in the tarot is the high priestess, the lady of initiation; one might even say, the holy guardian angel. book of lies get any book for free on: www.abika.com 92 [95] 43 kappa-epsilon-phi-alpha-lambda-eta mu-gamma mulberry tops black blood upon the altar! and the rustle of angel wings above! black blood of the sweet fruit, the bruised, the violated bloom-that setteth the

s snake, scepticism as the goat of the sabbath. in other words, a state is reached in which destruction is as much joy as creation (compare chapter 46) beyond that is a still deeper state of mind, which is that. book of lies get any book for free on: www.abika.com 109 [113] 52 kappa-epsilon-phi-alpha-lambda-eta nu-beta the bull-baiting fourscore and eleven books wrote i; in each did i expound the great work fully, from the beginning even unto the end thereof. then at last came certain men unto me, saying: o master! expound thou the great work unto us, o master! and i held my peace. o generation of gossipers! who shall deliver you from the wrath that is fallen upon you? o babblers, prattlers, talkers, loquacious ones, tatlers, chewers of the red rag that inflameth apis the redeemer to fury

g even unto the end thereof. then at last came certain men unto me, saying: o master! expound thou the great work unto us, o master! and i held my peace. o generation of gossipers! who shall deliver you from the wrath that is fallen upon you? o babblers, prattlers, talkers, loquacious ones, tatlers, chewers of the red rag that inflameth apis the redeemer to fury, learn first what is work! and the great work is not so far beyond! book of lies get any book for free on: www.abika.com 110 [114] commentary( nu-beta) 52 is bn, the number of the son, osiris-apis, the redeemer, with whom the master (fra. p) identifies himself. he permits himself for a moment the pleasure of feeling his wounds; and, turning upon his generation, gores it with his horns. the fourscore-and-eleven books do not, we thin

may any man analyse my light? immortal are the adepts; and ye hey die-they die of shame unspeakable; they die as the gods die, for sorrow. wilt thou endure unto the end, o frater perdurabo, o lamp in the abyss? thou hast the keystone of the royal arch; yet the apprentices, instead of making bricks, put the straws in their hair, and think they are jesus christ! o sublime tragedy and comedy of the great work! book of lies get any book for free on: www.abika.com 122 [126] commentary( nu-eta) haggai, a notorious hebrew prophet, is a second officer in a chapter of the royal arch masons. in this chapter the author, in a sort of raging eloquence, bewails his impotence to express himself, or to induce others to follow into the light. in paragraph 1 he explains the sardonic laughter, for which he

. the initiate will be able to discover the most formidable secret of that degree concealed in the paragraph. paragraphs 4-6 express an anguish to which that of gethsemane and golgotha must appear like whitlows. in paragraph 7 the agony is broken up by the sardonic or cynical laughter to which we have previously alluded. and the final paragraph, in the words of the noblest simplicity, praises the great work; rejoices in its sublimity, in the supreme art, in the intensity of the passion and ecstasy which it brings forth (note that the words "passion" and "ecstasy" may be taken as symbolical of yoni and lingam) book of lies get any book for free on: www.abika.com 123 [127] 59 kappa-epsilon-phi-alpha-lambda-eta nu-theta there is no help-but hotch pot!-in the skies when astacus sees crab and l

rot. ayin is spelt o i n, thus replacing the a in a i n by an o, the letter of the devil, or pan, the phallic god. now ain means nothing, and thus the replacing of ain by oin means the completion of the yoni by the lingam, which is followed by the complete dissolu tion symbolised in the letter p. these letters, o p, are then seen to be the root of opus, the latin word for "work, in this case, the great work. and they also begin the word "opening. i hindu philosophy, it is said that shiva, the destroyer, is asleep, and that when he o pens his eye the universe is destroyed-another synonym, therefore, for the accomplis hment of the great work. but the "eye" of shiva is also his lingam. shiva is book of lies get any book for free on: www.abika.com 129 himself the mahalingam, which unites these

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

let me explain in a few words how it came about that i blazoned the word magick upon the banner that i have borne before me all my life. before i touched my teens, i was already aware that i was the beast whose number is 666. i did not understand in the least xi what that implied; it was a passionately ecstatic sense of identity. in my third year at cambridge, i devoted myself consciously to the great work, understanding thereby the work of becoming a spiritual being, free from the constraints, accidents, and deceptions of material existence. i found myself at a loss for a name to designate my work, just as h. p. blavatsky some years earlier "theosophy "spiritualism "occultism "mysticism, all involved undesirable connotations. i chose therefore the name "magick" as essentially the most su

us gaps in my original exposition; thanks to this, i have been able to make it a complete and systematic treatise. that is, when my laziness had been jogged by the criticisms and suggestions of various colleagues to whom i had submitted the early drafts> all these numbers are of course parts of the magician himself considered as the microcosm. the microcosm is an exact image of the macrocosm; the great work is the raising of the whole man in perfect balance to the power of infinity. the reader will remark that all criticism directed against the magical hierarchy is futile. one cannot call it incorrect- the only line to take might be that it was inconvenient. in the same way one cannot say that the roman alphabet is better or worse than the greek, since all required sounds can be more or le

y she whose youthful embrace can reawaken the eld of the 22 all-father. in this complex family relationship<tetragrammaton, as ordinarily understood, ending with the appearance of the daughter, is indeed a degradation> is symbolised the whole course of the universe. it will be seen that (after all) the climax is at the end. it is the second half of the formula which symbolises the great work which we are pledged to accomplish. the first step of this is the attainment of the knowledge and conversation of the holy guardian angel, which constitutes the adept of the inner order. the re-entry of these twin spouses into the womb of the mother is that initiation described in liber 418, which gives admission to the inmost order of the a. a. of the last step we cannot speak. it will

aturn: king: horus come to male& fe: less: the: mars exalt: full growth. christmale. see: bleat of a: ed therein: bacchus with calvary- eliphas: goat, a'a: sexually: cross kithairon- levi's de: male: thyrsus. sign: love: i.e: the instinct: to satisfy: godhead by: uniting it: with the: universe: iota-alpha-digamma varies in significance with successive aeons. 33 "aeon of isis" matriarchal age. the great work conceived as a straightforward simple affair. we find the theory reflected in the customs of matriarchy. parthenogenesis is supposed to be true. the virgin (yod-virgo) contains in herself the principle of growth- the epicene hermetic seed. it becomes the babe in the egg (a- harpocrates) by virtue of the spirit (a= air, impregnating the mother--vulture) and this becomes the sun or son( d

ined by reference to anthropology. but this is not their condemnation, but their justification; for the customs and legends of mankind reflect the true nature of the species "aeon of horus" two sexes in one person. digamma iota alpha omicron digamma: 93, the full formula, recognizing the sun as the son (star, as the pre-existent manifested unit from which all springs and to which all returns. the great work is to make the initial digamma digamma of assiah (the world of material illusion) into the final digamma iota digamma of atziluth< the world of pure reality. spelling the name in full, digamma digamma+ iota digamma delta+ alpha lambda pi+ omicron iota nu+ digamma iota= 309= sh t= xx+ xi= 31 the secret key of the law. digamma is the manifested star. iota is t

mystery is the arcanum of the masters of the temple, that it is here hinted at in order to blind the presumptuous who may, unworthy, seek to lift the veil, and at the same time to lighten the darkness of such as may be requiring only one ray of the sun in order to spring into life and light. ii abrahadabra is a word to be studied in equinox i, v "the temple of solomon the king. it represents the great work complete, and it is therefore an archetype of all lesser magical operations. it is in a way too perfect to be applied in 42 advance to any of them. but an example of such an operation may be studied in equinox i, vii "the temple of solomon the king, where an invocation of horus on this formula is given in full. note the reverberation of the ideas one against another. the formula of horu

parate a particular force from the macrocosm, just as a savage might hew out a flint axe from the deposits in a chalk cliff. similarly, an operation of jupiter will be of the nature of the equilibration of him with venus. its graphic formula will be 7 degree= 4square, and there will be a word in which the character of this operation is described, just as abrahadabra describes the operation of the great work. it may be stated without unfairness, as a rough general principle, that the farther from original equality are the two sides of the equation, the more difficult is the operation to perform. thus, to take the case of the personal operation symbolized by the grades, it is harder to become a neophyte, 1 degree= 10square, than to pass from that grade to zelator, 2 degree= 9square. initiati

ch a word was indeed the lost tetragrammaton<therion has received this word; it is communicated by him to the proper postulants, at the proper time and place, in the proper circumstances. it is said that at the utterance of this name the universe crashes into dissolution. let the magician earnestly seek this lost word, for its pronunciation is synonymous with the accomplishment of the great work<circle are connected with the centre by the same radius. the word will be correspondingly unique> in this matter of the efficacity of words there are again two formulae exactly opposite in nature. a word may become potent and terrible by virtue of constant repetition. it is in this way that most religi

ct struck is the object impressed. thus, a blow upon the altar affirms that he has complied with the laws of his operation. to strike the lamp is to summon the light divine. thus for the rest. it must also be observed that many combinations of ideas are made possible by this convention. to strike the wand within the cup is to apply the creative will to its proper complement, and so 83 perform the great work by the formula of regeneration. to strike with the hand on the dagger declares that one demands the use of the dagger as a tool to extend one's executive power. the reader will recall how siegfried smote nothung, the sword of need, upon the lance of wotan. by the action wagner, who was instructed how to apply magical formulae by one of the heads of our order, intended his hearers to und

at a single knock has no special significance as such, because unity is omniform. it represents kether, which is the source of all things equally without partaking of any quality by which we discriminate one thing from another. continuing on these lines, the number of knocks will refer to the sephira or other idea qabalistically cognate with that number. thus, 7 knocks will intimate venus, 11 the great work, 17 the trinity of fathers, and 19 the feminine principle in its most general sense. analyzing the matter a little further, we remark firstly that a battery of too many knocks is confusing, as well as liable to overweight the other parts of the ritual. in practice, 11 is about the limit. it is usually not difficult to arrange to cover all necessary ground with that number. secondly, eac

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ree on: www.abika.com 5 january, 1954 e.v. hampton, n.j. 5 i n t r o d u c t i o n letters written by master therion to a student letter no. a march 19, 1943 cara soror, do what thou wilt shall be the whole of the law i was very glad to gather from your conversation yesterday afternoon that magic without tears get any book for free on: www.abika.com 6 you have a serious intention of taking up the great work in the proper spirit. your criticisms of previous experience in the course of your adventures appeared to be singularly sane and just. as i promised i am writing this letter to cover a few practical points which we had not time to discuss and which in any case i think it better to arrange by correspondence. 1) it is of the first importance that you should understand my personal position

ake them in worthy cases, if pressed. but i prefer to keep the figure to myself for future reference, in case any significant event makes consultation desirable. 6 now there is one really important matter. the only thing besides the book of the law which is in the forefront of the battle. as i told you yesterday, the first essential is the dedication of all that one is and all that one has to the great work, without reservation of any sort. this must be kept constantly in mind; the way to do this is to practice liber resh vel helios, sub figura cc, pp. 425-426- magick. there is another version of these adorations, slightly fuller; but those in the text are quite alright. the important thing is not to forget. i shall have to teach you the signs and gestures which go with the words. it is al

ning a formal meal to go through the following dialogue: knock 3-5-3: say "do what thou wilt shall be the whole magic without tears get any book for free on: www.abika.com 8 of the law" the person at the other end of the table replies "what is thy will" you "it is my will to eat and drink" he "to what end" you "that my body may be fortified thereby" he "to what end" you "that i may accomplish the great work" he "love is the law, love under will" you, with a single knock "fall to" when alone make a monologue of it: thus, knock 3-5-3. do what, etc. it is my will to, etc, that my body, etc, that i may, etc, love is, etc. knock: and begin to eat. it is impossible to exaggerate the importance of performing these small ceremonies regularly, and being as nearly accurate as possible with regard to

iving, not stagnant" but it is of the first consequence for you to summon up the resolution to stamp on this sea of swirling thoughts by an act of will; you must say "peace be still" the moment you have understood these thoughts for what they are, tools of the enemy, invented by him with the idea of preventing magic without tears get any book for free on: www.abika.com 11 you from undertaking the great work- the moment you dismiss all such considerations firmly and decisively, and say "what must i do" and having discovered that, set to work to do it, allowing of no interruption, you will find that living peace which (as you seem to see) is a dynamic and not a static condition (there is quite a lot about this point in little essays toward truth, and also in the vision and the voice) your po

for i find this weather very trying. i will answer your various points as best i can. i am arranging to send you the official papers connected with the o.t.o, but the idea that you should meet other members first is quite impossible. even after affiliation, you would not meet anyone unless it were necessary for you to work in cooperation with them. i am afraid you have still got the idea that the great work is a tea-party. contact with other students only means that you criticize their hats, and then their morals; and i am not going to encourage this. your work is not anybody else's; and undirected chatter is the worst poisonous element in human society. when you talk of the "actual record" of the "being called jesus christ" i don't know what you mean. i am not aware of the existence of an

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

rself: what can i contribute? secrets. there is one exception to what i have said about publishing everything: that is, the ultimate secret of the o.t.o. this is really too dangerous to disclose; but the safeguard is that you could not use it if you knew it, unless you were an advanced adept; and you would not be allowed to go so far unless we were satisfied that you were sincerely devoted to the great work (see one star in sight. true, the black brothers could use it; but they would only destroy themselves. love is the law, love under will. fraternally, 666 letter no. d magic without tears get any book for free on: www.abika.com 16 june 8, 1943 cara soror, do what thou wilt shall be the whole of the law. thanks for your letter. i couldn't find the o.t.o. typescript- and then it struck me

thout tears get any book for free on: www.abika.com 28 your's of yestere'en came to gladden me just when the whole evening lay blank before me: the one job such a big job that i simply can't get down to it until i get help: how annoying! still, yours the gain! 1. that verse (al. i, 44) condenses the whole magical technique. it makes clear- when you have understood it- the secret of success in the great work. of course at first it appears a paradox. you must have an aim, and one aim only: yet on no account must you want to achieve it! those chapters of the book of lies quoted in my last letter6 do throw some light onto this abyss of self-contradiction; and there is meaning much deeper than the contrast between the will with a capital w, and desire, want, or velleity. the main point seems to

and, still less fettered by even the mildest limitation which material symbols necessarily (however little) suggest "remember all ye that exismagic without tears get any book for free on: www.abika.com 30 tence is pure joy (al, ii, 9. is it too bold to suggest that the gradual merging of all these ways into an interwoven unity may be taken as one mode of presentation of the accomplishment of the great work itself? at least, i feel fairly satisfied the meditation of them severally and jointly may help you to an answer to your first question. 2. most people in my experience either cook up a hell-broth of self-induced obstacles to success in astral traveling, or else shoot forth on the wings of romantic imagination and fool themselves for the rest of their lives in the manner of the village

e that one of my earliest slogans was "mystery is the enemy of truth" how then is it what i acquiesce in the policy of concealment in a matter so cardinal? perhaps the best plan is for me to set down the facts of the case, so far as is possible, from them it may appear that no alternative policy is feasible. the first condition of membership of the a'.a. is that one is sworn to identify one's own great work with that of raising mankind to higher levels, spiritually, and in every other way. accordingly, it stands to reason that those charged with the conduct of the order should be at least masters of the temple, or their judgment would be worthless, and at least magi (though not that particular kind of magus who brings the word of a new formula to the world every 2,000 years of so) or they

ALEISTER CROWLEY MEDITATION

how they may have been mistaken. in this case each teacher left instructions for us to follow. the only scientific method is for us to repeat their experiments, and so confirm or disprove their results "q" but their instructions differ widely "a" only in so far as each was bound by conditions of time, race, climate and language. there is essential identity in the method "q" indeed "a" it was the great work of the life of frater perdurabo to prove this. studying each religious practice of each great religion on the spot, he was able to show the identity-in-diversity of all, and to formulate a method free from all dogmatic bias, and based only on the ascertained facts of anatomy, physiology, and psychology "q" can you give me a brief abstract of this method "a" the main idea is that the inf

y the greatest of the magicians who can thus fashion the temple. there may, however, be some choice of rooms; this refers to the power of the magician to reincarnate in a suitable body. 55 diagram on this page: a magical circle reminiscent of an illustration in the "treasure house of images" in the equinox. caption below "the circle. 56 chapter ii the circle the circle announces the nature of the great work. though the magician has been limited in his choice of room, he is more or less able to choose what part of the room he will work in. he will consider convenience and possibility. his circle should not be too small and cramp his movements; it should not be so large that he has long distances to traverse. once the circle is made and consecrated, the magician must not leave it, or even le

it, or even lean outside, lest he be destroyed by the hostile forces that are without. he chooses a circle rather than any other lineal figure for many reasons; e.g, 1. he affirms thereby his identity with the infinite. 2. he affirms the equal balance of his working; since all points on the circumference are equidistant from the centre. 3. he affirms the limitation implied by his devotion to the great work. he no longer wanders about aimlessly in the world. the centre of this circle is the centre of the tau of ten squares which is in the midst, as shown in the illustration. the tau and the circle together make one form of the rosy cross, the uniting of subject and object which is the great work, and which is symbolized sometimes as this cross and circle, sometimes as the lingam-yoni, some

of subject and object which is the great work, and which is symbolized sometimes as this cross and circle, sometimes as the lingam-yoni, sometimes as the ankh or crux ansata, sometimes by the spire and nave of a church or temple, and sometimes as a marriage feast, mystic marriage, spiritual marriage "chymical nuptials" and in a hundred other ways. whatever the form chosen, it is the symbol of the great work. this place of his working therefore declares the nature and object of the work. those persons who have supposed that the use of these symbols implied worship of the generative organs, merely attributed to the sages of every time and country minds of a calibre equal to their own. the tau is composed of ten squares for the ten sephiroth<sephiroth are the ten units. in

first and outmost symbols of initiation within the view of the profane. these candles stand upon pentagrams, which symbolize geburah, severity, and give protection; but also represent the microcosm, the four elements crowned by spirit, the will of man perfected in its aspiration to the higher. they are placed outside the circle to attract the hostile forces, to give them the first inkling of the great work, which they too must some day perform. 59 diagram on this page: a double cubic altar with universal sigil on top, sigils of the 4 enochian elemental kings around sides in top half and enochian watch towers (elemental squares) around sides in bottom half. there is a scale at bottom of the diagram and the caption under that "the altar. side designs from dr. dee, as in equinox vii" 60 chap

4> of the magician; and the law under which he works. within this altar everything is kept, since everything is subject to law. except the lamp. according to some authorities the altar should be made of oak to represent the stubbornness and rigidity of law; others would make it of acacia, for acacia is the symbol of resurrection. the altar is a double cube, which is a rough way of symbolizing the great work; for the doubling of the cube, like the squaring of the circle, was one of the great problems of antiquity. the surface of this altar is composed of ten squares. the top is kether, and the bottom malkuth. the height of the altar is equal to the height above the ground of the navel of the magician. the altar is connected with the ark of the covenant, noah's ark, the nave("navis" a ship)

these weapons are grouped around the phial of clear crystal in which is kept the holy oil. the scourge keeps the aspiration keen: the dagger expresses the determination to sacrifice all; and the chain restricts any wandering. we may now consider the holy oil itself. 66 chapter v the holy oil the holy oil is the aspiration of the magician; it is that which consecrates him to the performance of the great work; and such is its efficacy that it also consecrates all the furniture of the temple and the instruments thereof. it is also the grace or chrism; for this aspiration is not ambition; it is a quality bestowed from above. for this reason the magician will anoint first the top of his head before proceeding to consecrate the lower centres in their turn. this oil is of a pure golden colour; an

n exodus for a rod of almond is hebrew letters: mem-tet-hay hay-shin-qof-dalet, adding to 463. now 400 is tau, the path leading from malkuth to yesod. sixty is samekh, the path leading leading sic from yesod to tiphereth; and 3 is gimel, the path leading thence to kether. the whole rod therefore gives the paths from the kingdom to the crown. this magical will is the wand in your hand by which the great work is accomplished, by which the daughter is not merely set upon the throne of the mother, but assumed into the highest<magick, the absolute is called the crown, god is called the father, the pure soul is called the mother, the holy guardian angel is called the son, and the natural soul is called the daughter. the son purifies the daughter by wedding

s hanged man represents the adept hanging by one heel from a gallows, which is in the shape of the letter daleth- the letter of the empress, the heavenly venus in the tarot. his legs form a cross, his arms a triangle, as if by his equilibrium and self-sacrifice he were bringing the light down and establishing it even in the abyss. elementary as this is, it is a very satisfactory hieroglyph of the great work, though the student is warned that the obvious sentimental interpretation will have to be discarded as soon as it has been understood. it is a very noble illusion, and therefore a very dangerous one, to figure one's self as the redeemer. for, of all the illusions in this cup- the subtler and purer they are, the more difficult they are to detect> is but a reflection, how tremendously imp

eas must be made to give up the self to the beloved, so that we may eventually give up the self to the beloved in our turn. it will be remembered in the history lection< how the adepts "who had with smiling faces abandoned their homes and their possessions- could with steady calm and firm correctness abandon the great work itself; for this is the last and greatest projection of the alchemist" the master of the temple has crossed the abyss, has entered the palace of the king's daughter; he has only to utter one word, and all is dissolved. but, instead of that, he is found hidden in the earth, tending a garden. this mystery is all too complex to be elucidated in these fragments of impure thought; it is a su

ALEISTER CROWLEY SEPHER SEPHIROTH

den waters (i.r.q. 996; cf. 97) bhz ym prophecy h)wbn serenity hnwg stocks ds 65 adonai: my lord (referred to malkuth; cf. 155& 361) ynd) weasels and other terrible animals myxw) palace, temple, mansion lkyh shone, gloried, praised llh silence! sh defective nzx a door post hzwzm a beating, striking hkm a lament, wailing yhn silence, quietness hymwd 66 the mystic number of the qliphoth, and of the great work food, victuals hlyk) thy god (deut. 4:24, 28:58) kyhl) a ship hyn) a trial, an experiment nwxb a wheel (the cognomen of shekinah) lglg miry nwy 67 binah: understanding hnyb zayin: a sword nyz a ship, fleet ynw) debased llz to embalm +nx 68 wise( ghe will understand that? h) nbyw to be wise mkx emptiness llx to pity sx lulav: a palm branch blwl life myyx 69 a manger, stable; an enclosure

key of the pentagram. also, by aiq bkr, it= 22; and 418= 19 22. 19= manifestation; it therefore manifests the 22 keys of r.o.t.a. the first meaning is rbd h)rb, the voice of the chief seer. it resolves into pentagram and hexagram as follows: 1st method. 5a a a dh a r b a b r forms 12 and 406 )wh and ht (406= wt, where ht= microprosopus, and )wh= macroprosopus. the arcanum is therefore that of the great work. 2nd method. 5a a a a a b r h d i b r here bhr= 207= rw) pws ny, etc, and rbd= voice( gthe vision and the voice h; thus showing, by yetziratic attribution, the three wands: caduceus: phoenix: lotus. note always rb) are the three supernals. 3rd method. 5a a a d i r b r b a a h give 205+ 213; both mean gmighty h, whence abrahadabra is gthe word of double power h. b) show nb )my) b, viz, a

ALEISTER CROWLEY THE LOST CONTINENT

in atlas marriage formed the loftiest of ideals. it resembles the 'hermetic marriage' of certain alchemists. the bond between the parties was only stronger for the absence of the lower link. the idea underlying this was in the main a particular case of the general proposition that whatever was natural should be transcended. as will be seen in the final chapter, the very stigma of success in their great work was the transcending of the sexual process. the bond of marriage was not, however, entirely of this negative character. it had its positive side, and here closely resembled the so-called christian doctrine of christ and the church. husband and wife were to be father and daughter, mother and son, brother and sister, teacher and pupil, and above all, friends. and this relation was to subs

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ity of a man. i find later (sun in virgo, an vii) that khabs means star. in which chase cf. v.5. the doctrine here taught is that that light is innermost, essential man. intra (not extra) nobis regnum dei. the new comment we are not to regard ourselves as base beings, without whose sphere is light or "god. our minds and bodies are veils of the light within. the uninitiate is a "dark star, and the great work for him is to make his veils transparent by 'purifying' them. this 'purification' is really 'simplification; it is not that the veil is dirty, but that the complexity of its folds makes it opaque. the great work therefore consists principally in the solution of complexes. everything in itself is perfect, but when things are muddled, they become 'evil (this will be understood better in t

lance, concealing the more recondite arcana in in the numerical and literal cipher. when, then, i say "space is omnipresent, it is almost the equivalent of "anything is always liable to happen> the cause of 'sorrow' is the 'imaginary' solutions of continuity in this substance. ecstasy is produced by the resolution of these illusions. observe well that to beings in a state of strain or sorrow the "great work" is bound to appear in the guise of a relief or joy. but this is not to assert samadhi, that unity with the universe which brings relief and joy by "love, as an "absolute good. it is only good relatively to our present condition as beings divided by illusion from nuit. when one returns to the 'simple' state, one soon begins to think out a new route through the universe, and devise new c

icant. the combination pr in most aryan languages gives the idea of "before" p and r are the letters of mars and sol respectively. now mars is referred to the number 5, and sol to the number 6; both to the idea "force and fire, though in different ways. now "force and fire" is the attribute of ra-hoor-khuit, lord of the aeon; and 5 and 6 are mystically mated to represent the accomplishment of the great work in abrahadabra, the word of the aeon (see, for this word, infra qabalistic appendix. the termination st is the coronal combination xxxi which we shall notice often enough later on. the beast, besides 666 correspondences, is by english sound, the magus (beth, mercury, etc) of this st. s has in the tarot the card numbered xx, which represents the stele of revealing, and is called the judg

ppreciation. the secret name was revealed in the sahara desert- see liber 418, 12 aethyr, equinox i, v, suppl. pp. 82-87. this question of making "no difference" as ordained is to regard the whole of the non-ego or universe apparently external to the self as a single phenomenon; samadhi on any one thing becomes therefore samadhi on the whole. the mystic who "availeth in this" can then perform his great work of "love under will" in a single operation instead of being obliged to unite himself with the non-ego piecemeal. but see also the comment on verse 4, above. notice the word "hurt, from he french "heurter, meaning to knock against an obstacle. there is thus a strictly technical accuracy in the choice of the term (insert quotations from essay of an xix march 31- april 11 showing how all i

t is thought necessary, for the sake of solidarity, that humanity shall be kindled and united by some single enthusiastic desire or idea, the men of faith, primed with some simple and satisfying creed, will be sent out on a mission of evangelization. at ordinary times, when the high spiritual temperature of a crusade would be unhealthy, the men of faith will be quietly and earnestly busy with the great work of education. in the upbringing of the herd, humanity's almost boundless suggestibility will be scientifically exploited. systematically, from the earliest infancy, its members will be assured that there is no happiness to be found except in work and obedience; they will be made to believe that they are happy, that they are tremendously important beings, and that everything they do is n

les or sappho. the doctrine of thelema resolves the whole question in conformity with the facts observed by science and the proprieties prescribed by magick. it must be obvious to the most embryonic tyro in alchemy that if there be any material substance soever endowed with magical properties, one must class, primus inter pares, that vehicle of essential humanity which is the first matter of that great work wherein our race shares the divine prerogative of creating man in its own image, male and female. it is evidently of minor importance whether the will to create be consciously formulated. lot in his drunkenness served the turn of his two daughters, no less than jupiter, who prolonged the night to forty-eight hours in order to give himself time to beget hercules. man is in actual possess

acrament. the use of the physical means as a magical operation whose formula is that of uniting two opposites, by dissolving both, annihilating both, to create a third thing which transcends that opposition, the phase of duality which constitutes the consciousness of imperfection, is perceived as the absolute negative whose apprehension is identical with that duality, is the accomplishment of the great work. the anacephalepsis of these considerations is this: 1. the accidents of any act of love, such as its protagonist and their peculiarities of expression on whatever plane, are totally immaterial to the magical import of the act. each person is responsible to himself, being a star, to travel in his own orbit, composed of his own elements, to shine with his own light, with the colour prope

y the environment in which it is bred to manifestation, lives, and ultimately changes in what we call death, and partly by the inmost will of the father, perhaps modified to some extent by his conscious will at the time of his slipping the leash. this being so, it becomes tremendously important to a man that he should become conscious of his true inmost wills, of his essential nature. this is the great work whose attainment constitutes adeptship, provided that the consciousness recognizes that its own dependence on circumstance makes it no more than a troubled image in foul water of the sun which is that silent self. if such a man wants to develop his powers, he must use this tremendous talisman to create in his own image. although this talisman has such miraculous might, it is also intens

of the hiding of hadit; and blessing& worship to the prophet of the lovely star" the old comment 79. so mote it be! the new comment so mote it be! the third chapter al iii,1 "abrahadabra! the reward of ra hoor khut" the old comment 1. abrahadabra- the reward of ra-hoor-khuit. we have already seen that abrahadabra is the glyph of the blending of the 5 and the 6, the rose and the cross. so also the great work, the equilibration of the 5 and the 6, is shown in this god; fivefold as a warrior horus, sixfold as the solar ra. khuit is a name of khem the ram-phallus-two-plume god amoun; so that the whole god represents in qabalistic symbolism the second triad("whom all nations of men call the first. it is the red descending triangle- the whole thing visible, for hadit and nuit are far beyond. not

without the yod or iota, khu-t, we get a human conception; the insertion of that letter makes the transmutation to godhead. when therefore ra hoor khut is rewarded or re-guarded with the magick word of the aeon, he becomes god. thus in the next verse. i 'raise the spell of ra hoor khuit. the text may also be read as follows. abrahadabra is the formula of the aeon, by which man may accomplish the great work. this formula is then the 'reward' given by the god, the largesse granted by him on his accession to the lordship of the aeon, just as the inri-iao-lvx formula of attainment by way of crucifixion was given by osiris when he came to power in the last aeon (see book 4 part iii, and equinnox i, iii, pp. 208-233. i must here say that i find myself in the greatest difficulty, again and again

ALEISTER CROWLEY THE OTO GNOSTIC MASS

when only the persons confirmed partake. the sacrament may be reserved by the priest, for administration to the sick in their homes. the priest closes all within the veil. with the lance he makes on the people thrice, thus. the priest: the lord bless you. the lord enlighten your minds and comfort your hearts and sustain your bodies. the lord bring you to the accomplishment of your true wills, the great work, the summum bonum, true wisdom and perfect happiness. he goes out, the deacon and children following, into the tomb of the west. music (voluntary) note: the priestess and other officers never partake of the sacrament, they being as it were part of the priest himself. note: certain secret formulae of this mass are taught to the priest in his ordination. notes on the text i= the internati

ALEISTER CROWLEY THE QABALAH

there are three other tetragrammatic names, which are hyha, eheieh, existence; ynda, adonai, lord; and alga, agla. this last is not, properly speaking, a word, but is a notariqon of the sentence ynda \lwul rwbg hta, ateh gibor le-olahm adonai, thou art mighty for ever, o lord! a brief explanation of agla is this: a, the one first; a, the one last; g, the trinity in unity; l, the completion of the great work. but hwhy, the tetragrammaton, as we shall presently see, contains all the sephiroth with the exception of kether, and specially signifies the lesser countenance, microprosopus, the king of the qabalistic sephirothic greatest trinity, and the son in his human incarnation in the christian acceptation of the trinity. therefore, as the son reveals the father, so does hwhy reveal hyha. and

is the straight line or central pillar of the temple of life; also it stands for unity, and for the generative force. a is the pentagram, which means the will of man working redemption. o is the circle from which everything came, also nothingness, and the female, who absorbs the male. the progress of the name shows then the way from life to nirvana by means of the will: and is a hieroglyph of the great work. 30 published as sepher sephiroth in equinox i (8. liber lviii 18 look at all our meanings! every one of them shows that the name, if it has any power at all, and that we must try, has the power to redeem us from the love of life which is the cause of life, by its masculine whirlings, and to gladden us and to bring us to the bosom of the great mother, death. before what is known as the

t, and therefore, a great number to venerate and desire. 4. the terrible weapon of tetragrammaton, the great enemy. the number of the weapons of the evil magician. the dyad made law. 5. the pentagram, symbol of the squaring of the circle by virtue of \yhla= 3.1415, symbol of man s will, of the evil 4 dominated by man s spirit. also pentagrammaton, jeheshua, the saviour. hence the beginning of the great work. 6. the hexagram, symbol of the macrocosm and microcosm interlaced, and of the end of the great work (pentagram on breast, hexagram on back, of probationer s robe) yes it also symbolises the ruach, 214, q.v, and so is as evil in vi as it is good in termino. 7. a most evil number, whose perfection is impossible to attack. 8. the great number of redemption, because j= tyj= 418, q.v. this

2+ 2+ 1+ 5+ 1+ 4+ 1+ 2+ 2+ 1= 22. also 418= 22 19, manifestation. hence the word manifests the 22 keys of rota. it means by translation abraha deber, the voice of the chief seer. it resolves into pentagram and hexagram as follows (1) a r b b r a a a h a d [this is by taking the 5 middle letters] the pentagram is 12, awh, macroprosopus. the hexagram is 406, hta, microprosopus. thus it connotes the great work. note rba, initials of the supernals, ab, ben, ruach [this is by separating the one (aleph) from the many (diverse letters] a a a b a r h d a b r()2 hrb= 207, aur, light rbd= 206, deber, voice the vision and the voice, a phrase which meant much to me at the moment of discovering this word [by taking each alternate letter] 205= rbg, mighty 213= ryba, mighty this shows abrahadabra as the

ALEISTER CROWLEY THE SWORD OF SONG

ble but faithful followers of the great minds of the world. what, then, are the best, easiest, directed methods to attain our result? and how shall we, in mortal language, convey to the minds of others the nature of a result so beyond language, baffling even imagination eagle-pinioned? it may help us if we endeavour to outline the distinction between the hindu and buddhist methods and aims of the great work. the hindu method is really mystical in the truest sense; for, as i have shown, the atman is not infinite and eternal: one day tycarb 80 it must sink down with the other forces. but by creating in thought an infinite impersonal personality, by defining it as such, all religions except the buddhist and, as i believe, the qabalistic, have sought to annihilate their own personality. the bu

fled! i much fear that eternal life, and consequently eternal suffering, joy, and change of all kinds, will be their melancholy fate. such persons are in truth their own real enemies. many of them, however, believing erroneously that they are being unselfish, do fill their hearts with devotion for the beloved saviour, and this process is, in its ultimation, so similar to the earlier stages of the great work itself, that some confusion has, stupidly enough, arisen; but for all that the practice has been the means of bringing some devotees on to the true path of the wise, unpromising as such material must sound to intelligent ears. the esoteric christian or hindu adopts a middle path. having projected the absolute from his mind, he endeavours to unite his consciousness with that of his absol

skin. thus was there no funeral pomp; they that say other are liars and blasphemers against a fame untarnished. may the red plague rot their vitals! thus, o my brethren, thus and not otherwise was the passing over of that great and wonderful magician, our father and founder. may the dew of his admirable memory moisten the grass of our minds, that we may bring forth tender shoots of energy in the great work of works. so mote it be! benedictvs doninvs devs noster qvi nobis dedit signvm r. c. 123 epilogue when the chill of earth black-breasted is uplifted at the glance of the red sun million-crested, and the forest blossoms dance with the light that stirs and lustres of the dawn, and with the bloom of the wind s cheek as it clusters from the hidden valley s gloom; then i walk in woodland spa

ALEISTER CROWLEY EQ I 1

course of reading" 1. the object of most of the foregoing practices will not at first be clear to you; but at least (who will deny it) they will have trained you in determination, accuracy, introspection, and many other qualities which are valuable to all men in their ordinary avocations, so that in no case will your time have been wasted. 2. that you may gain some insight into the nature of the great work which lies beyond these elementary trifles, however, we should mention that an intelligent person may gather more than a hint of its nature from the following books, which are to be taken as serious and learned contributions to the study of nature, though not necessarily to be implicitly relied upon "the yi "k"ing [s.b.e. series, oxford university press "the tao teh "k"ing [s.b.e. serie

but when they do come the greatest joys of earth wither before them like dried leaves in the fire, and fade from the firmament of our minds as the stars of night before the rising sun. now, if it were possible to induce these states of ecstasy or hallucination, or whatever we care to call them, at will, so to speak, we should have accomplished what was once called, and what is still known as, the great work, and have discovered the stone of the wise, that universal dissolvent. sorrow would cease and give way to joy, and joy to a bliss quite unimaginable to all who have not as yet experienced it. st. john of the cross, writing of the "intuitions" by which god reaches the soul, says: 147 "they enrich us marvellously. a single one of them may be sufficient to abolish at a stroke certain imper

ALEISTER CROWLEY EQ I 5

hvi. there are three other tetragrammatic names, which are ahih, eheieh, existence; adni, adonai, lord; and agla. this last is not properly speaking, a word, but is a notariqon of the sentence, athh gbvr lovlm adni, steh gebor le0olahm adonai "thou art might, for ever, o lord" a brief explanation of agla is this; a, the one first; a, the one last; g, the trinity in unity; l, the completion of the great work. but ihvh, the tetragrammaton, as we shall presently see, contains all the sephiroth with the exception of kether, and specially signifies the lesser countenance, microprosopus, the king of the qabalistical sephirotic greatest trinity,and the son in his human incarnation, in the christian acceptation of the trinity. therefore, as the son reveals the father, so does ihvh, jehovah, reveal

hb:dalet hb:chet, to brighten or make glad. we also work in another way. i is the straight line or central pillar of the temple of life; also it stands for unity, and for the generative force. a circle from which everything came, also nothingness, and the female, who absorbs the male. the progress of the name shows then the way from life to nirvana by means of the will: and is a hieroglyph of the great work. look at all our meanings! every one shows that the name, if it has any power at all, and that we must try, has the power to redeem us from the love of life which is the cause of life, by its masculine whirlings, and to gladden us and to being us to the bosom of the great mother, death. before what is known a the equinox of the gods, a little while ago, there was an initiated formula wh

t, and therefore, a great number to venerate and desire. 4. the terrible number of tetragrammaton, the great enemy. the number of the weapons of the evil magician. the dyad made law. 5. the pentagram, symbol of the squaring of the circle by virtue of alhim= 3.1415, symbol of man's will, of the evil 4 dominated by man's spirit. also pentagrammaton, jeheshua, the saviour. hence the beginning of the great work. 6. the hexagram, symbol of the macrocosm and microcosm interlaced, and hence of the end of the great work (pentagram on breast, hexagram on back, of probationer's robe) yet it also symbolises the ruach, 214, q.v, and so is as evil "in vi" as it is good "in termino" 7. a most evil number, whose perfection is impossible to attack. 8. the great number of redemption, because ch= chith= 418

2+ 1+ 5+ 1+ 4+ 1+ 2+ 2+ 1= 22. also 418= 22 x 19 manifestation. hence the word manifests the 22 keys of rota. it means by translation abraha deber, the voice of the chief seer. it resolves into pentagram and hexagram as follows- 116 a [this is by taking the 5 middle letters] r--b a the pentagram is 12, hva, macroprosopus\ h d the hexagram is 406, athh, microprosopus/ a-a b--r thus it connotes the great work/ a note abr, initials of the supernals, ab, ben, ruach (2) a [this is by separating the one (aleph) from the many (diverse letters] a a r h "the vision and the voice" a/ brh= 207, aur, light phrase which meant much a-a b d dbr= 206, deber, voice to me at the moment of dis/ covering this word. r (3) a a\ a a b a [by taking each alternate letter] r-b h d/ r 205= gbr, mighty. this shows ab

ALEISTER CROWLEY EQ I 5

and the exhaustion of everything that was, and the energy of everything that is, for it is only a corpse that is lying on the moss. i am the soul of the aethyr. 28 now it reverberates like the swords of archangels, clashing upon the armour of the damned; and there seem to be the blacksmiths of heaven beating the steel of the worlds upon the anvils of hell, to make a roof to the aethyr. for if the great work were accomplished and all the aethyrs were caught up into one, then would the vision fail; then would the voice be still. now all is gone from the stone. ain el hajel "november" 26, 1909. 2-3.25 p.m. the cry of the 23rd aethyr, which is called tor. in the brightness of the stone are three lights, brighter than all, which revolve ceaselessly. and now there is a spider's web of silver cov

er the voice of the aethyr, save only by silence. and thou shalt give the sign of the mother, for babalon is thy fortress against the iniquity of the abyss, of the iniquity of that which bindeth her unto the crown, and barreth her from the crown; for not until thou art made one with chaos canst thou begin that last, that most terrible projection, the three-fold regimen which alone constitutes the great work. for choronzon is as it were the shell or excrement of these three paths, and therefore is his head raised unto daath, and therefore have the black brotherhood declared him to be the child of wisdom and understanding, who is but the bastard of the svastika. and this is that which is written in 147 the holy qabalah, concerning the whirlpool and leviathan, and the great stone. thus long h

any duplication or omission, there would be no perfection in the whole. the reasonable creatures of the earth and men, let them vex and weed out one another (this is, the destruction of reason by internecine conflicts in the course of redemption. and their dwelling places, let them forget their names (this is, the arising of nemo) the work of man and his pomp, let them be defaced (that is, in the great work man must lose his personality) his building, let it be a cave for the beast of the field("his building" means the vault of the adepts, and the "cave" is the cave of the mountain of abiegnus, and the "beast" is he upon whom babalon rideth, and the "field" is the supernal eden) confound her understanding with darkness (this sentence is explained by what has been said concerning binah) for

ALEISTER CROWLEY EQUINOX EQ I 1 2

e influence of the equinox of autumn should be the exciting cause; but it has usually been at this part of the year that my best results have occurred. it may be that the physical health induced by the summer in me, who dislike damp and chill, may being forth as it were a flower the particular kind of energy sammav yamo which gives alike the desire to perform more definitely and exclusively the great work, and the capacity to achieve success. it is in any case remarkable that i was born in october (18- suffered the terrible mystic trance which turned me toward the path in october (18- applied for admission to g. d. in october (18- opened my temple at b--e in 7 october (18- received the mysteries of l.i.l. in october (19- and obtained the grade of 6 5 obtained the first true mystic resu

ult task than appeared. rather like the task! but i went on with the mantra, and made some reflections upon kamma. i will now have a yogin coffee and sandwich, and return to my illumination of the ritual. in the desert of my soul, where no herb grows, there is yet one little spring. i am still one-pointed, at least in the lower sense that i have no desire or ambition but this of accomplishing the great work. barren is this soul of mine, in these 3 1/2 years of drought (the 3 1/2 coils of the kundalini are implied by this) and this ek grata is the little cloud like a hand (yod, the lingam of great shiva) and, though i catch up my robe and run before the chariot of the king into jezreel, it may be 91 that before i reach those gates the whole sky may be one black flame of thundercloud, and th

ut it altogether out of the mind. a caf cr me, forty minutes at the academie marcelle a gruelling bout without gloves and j. st. j. is at the luxembourg to look at the pretty pictures. 3.40. the proof of the pudding, observes the most mystic of discourses (surely! is in the eating. 117 one might justly object to any results of this ten days' strain. but if abundant health and new capacity to do great work be the after-effect, who then will dare to cast a stone? not that it matters a turnip-top to the adept himself. but others may be deterred from entering the path by the foolish talk of the ignorant, and thus may flowers be lost that should go to make the fadeless wreath of adonai. ah, lord, pluck "me" up utterly by the root, and set that which thou pluckest as a flower upon thy brow! 4

ALEISTER CROWLEY EQUINOX EQ I 2 2

hispering, tempting, jeering, advising and helping us; he it is that casts despair upon us when we have done nothing wrong, and elation when we have done nothing right; he it is who is ever rising before us like a mist to obscure our path or to magnify our goal; yet nevertheless he is not only the cloud but that ultimate fire- if we could only understand him as he is; ah! my brothers, this is the great work. why does he do this and that, if he can do that and this? asks the doubter. because he chooses to, answers the believer. but the man after god's own heart thinks and reasons nothing, he feels there is neither doing nor choosing, and, dimly though it be, he sees that both of these foolish men, who think themselves so wise, possess but various little segments of one great circle, and tha

ALEISTER CROWLEY EQUINOX EQ I 2 3

heart and forgiven my enemy. he had done me a great wrong, dragging me pitilessly away from the peaceful occupations of my life, cutting and planing my worthy form in order that i should fit his coffin. he had driven me to his ship, and was the cause of my present exile. two young kittens had placed all their hope in me, and i was failing to fill my paternal duty towards them. i was working at my great work, in fifty-two volumes, on the various elements composing the shell of the oyster, and i had almost completed my introduction, when i was thus deprived of my liberty by the man-who-had-lost-his-cover. yet i bore him no grudge. he was right; i feel it more intensely every day. a box so mighty needed a cover. in consequence, knowing that the hour of my death might strike at any moment, i h

ALEISTER CROWLEY EQUINOX EQ I 3 2

. now formulates the desires as follows] o thou great potent spirit taphthartharath, i do command and very potently conjure thee by the majesty of thoth, the great god, lord of amena, king and lord eternal of the magic of light: that thou teach unto us continually the mysteries of the art of magic, declaring unto us now in what best manner may each of us progress towards the accomplishment of the great work. teach us the mysteries of all the hidden arts and sciences which are under the dominion of mercury, and finally swear thou by the great magic sigil 189 that i hold in my hand, that thou wilt in future always speedily appear before us; coming whensoever thy sigil is unveiled from its yellow silken covering: and manifesting whensoever we enable thee by the offerings and sacrifices of thy

t i will keep secret this inner rosicrucian knowledge. that i will only perform any practical magic before the uninitiated which is of a simple and already well-known nature, and that i will show them no secret mode of working whatsoever. hb:taw hb:resh hb:aleph hb:peh hb:taw. i further solemnly promise and swear that, with the divine permission, i will from this day forward apply myself unto the great work, which is so to purify and exalt my spiritual nature that with the divine aid i may at length attain to be more than human, and thus gradually rise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted unto me. hb:chet hb:tzaddi hb:nun. i furthermore solemnly pledge myself never to work at any important symbol or talisman with

man ihshvh can enter here. also 120= 4 x 5 x 6 (chesed, geburah, tiphereth. it is 12, hva, divided in the 10 sephiroth. in coptic, iho= 120 by shape= virgo aries capricorn= yetziratically 85= a flower or cup. the previous symbols have formulated the rainbow, and this is the arrow cleaving them. the "chief "adept" now begins a new vibration with a knock, the shrine and adepti having formulated the great work. this second vibration may be read hieroglyphically as follows: 11 the three wands contain the twenty-two paths. see diagrams 64, 65, 66. 12 see diagram 63. 13 see diagram 63. 14 see diagrams 64, 65, 66. 15 the three supernals are in a way summed in chesed, hb:dalet being the dividing-line. 16 not mars in scorpio. 17 that is, 1 x 2 x 3 x 4 x 5= 120. by the sephiroth and the paths we wor

oss united, we are; and kether is in our tiphereths by light, life, and love, reached by the path cleaving the rainbow. this, therefore, seals all present as adepts, and also serves to equilibrate perfectly the vault for reception of the light, while also formulating the first beginnings of that light""the third vibration" all face east to salute the rising sun. the door is opened wide, since the great work is formulated, and the three adepti formulate by their position the triangle of the supernals, as if it descended from the roof of the vault. then by joining their wands and ankhs they formulate the pyramid (is not this vault of abiegnus the chamber of the king in the great pyramid of cheops_ the most stable of forms, the three showing forth the four, since the triangles form a tetrahed

ansitory symbol (see opening. the aspirant may now resume his emblems; after which themis commemorates the life and death of osiris under the figure of christian rosenkreutz, as it were "the morning of isis" for aspirant being now "dead" isis mourneth for him. but aspirant also mourneth, that l sign may be formulated in him. she points out rose cross as an external emblem of the completion of the great work. in the life of jesus christ the master, the most notable events are_ he is cloistered at 5; when 30 he takes disciples and begins ministrations. when 32 (paths and sephiroth) he takes 4 others and is the one among the 7 (or the 3 and the 4= 12. at 106 he dies (106 is "attained" and hb:nun-final hb:vau hb:nun scorpio. the symbolism of 120 having been accomplished, his tomb is found. thi

. the "third adept" is on the southern side of the pastos_ themis as "legis jugum" and horus in the fire position. nobody is in the quarter of air, where wait the other fragments of postulant: his nephesch being thus ready to be glorified. the attention of the postulant is at once called to the roof; his lower will looketh upwards, and he sees at last the "invisible lignt" the altar shows (1) the great work as the compendium of unity (2) ihsvh symbol accomplishing this and expanded within into five circles. this shows that the five principles of man must be united perfectly.25 the lion and hb:yod with the rose cross represents the first cause, the dawn, the virgin mother, and the great work "nequaquam vaccum"26 shows that "before abraham was, i am" the eagle and hb:heh with the cup represe

that isis hath descended to restore her son to life. also isis in the pastos shows the winter and seed-time of earth_ isis is also persephone, be it well remembered! third aspirant seals all this in the ruach and synthesises all with "ex "deo nascimur &c &c. the altar and lid are restored, showing that the full glorification is not yet. the aspirant quits the portal, showing that to complete the great work one must go out into the world and work""third point" represents iao, the synthesis of that three-fold work. osiris not only risen but glorified, for iao is the name also of the highest, as the gnostics do assure us. here then the "chief adept" is the glorified osiris: the postulant being only the risen osiris. again the higher genius is formulated. the 27 heaven. postulant is now well

esents iao, the synthesis of that three-fold work. osiris not only risen but glorified, for iao is the name also of the highest, as the gnostics do assure us. here then the "chief adept" is the glorified osiris: the postulant being only the risen osiris. again the higher genius is formulated. the 27 heaven. postulant is now well in touch with the higher soul in kether; but has not yet "begun" the great work. the pastos is without "for it will never be wanted again" but in south- east and north-east are the grades and minutum mundum; the serpent and the flaming sword are on the altar, also the mystic mountain of abiegnus.28 the empty pastos is shown_ there, if anywhere, is a void! the risen osiris contemplates his tomb, when suddenly he is called into the glory by chief adept's voice from t

nd the osiris saith in very truth "before i was blind: now i see" 232 the great light dawns, the flashing brilliance of the all-pervading spirit of the gods descends: the divine spirit is upon him, and all bow in adoration of that white glory. the osiris stands, and by that sign uniteth himself with that light. he faces the west, ready to shed light upon the world, and there in the pyramid is the great work accomplished; for in his heart is kether, the centre of light, and the rosy cross is in his body "i.e, his nephesch is redeemed while his mind is ever open to the descending floods of the influx from the higher. now the chief adept is again isis, and instructs. she formulateth ahih and tiphereth, and the light is finally fixed as the analysis of the key word, synthesising and uniting th

iverse governed by spirit is not blown into chaos, the qliphoth, but out of chaos, out of cosmos itself, into a new world, a higher equilibrium, a universe of colossal strength and power. if he tremble, he is lost; he must strain every nerve, every muscle, until his whole frame vibrates and flashes forth the magical strength of the sephira geburah. thus is the magician begotten by devotion to the great work, and work as work alone can only gain for the aspirant this exalted grade. he must strive beyond the hope of success; success is failure; he must strive beyond the hope of victory; victory is defeat; he must strive beyond the hope of reward; reward is punishment; he must indeed strive beyond all things; he must break up the equipoise of things; he must swing the pendulum off its hook, a

ALEISTER CROWLEY EQUINOX EQ I 3

se that are base and their resurrection in the prefect forms of gold and silver. a golden and blessed casket of nature's marvels. by benedictus figulus. with a life of the author. edited by a. e. waite. crown 8vo, 4s. 6d. net. a collection of short treatises by various authors belonging to the school of paracelsus, dealing with the mystery of the philosopher's stone, the revelation of hermes, the great work of the tincture, the glorious antidote of potable gold. benedictus figulus connects by imputation with the early rosicrucians. the triumphal chariot of antimony. by basil valentine. translated from the latin, including the commentary of kerckringius, and biographical and critical introduction. edited by a. e. waite. crown 8vo, 4s. 6d. net. a valuable treatise by one who is reputed a gre

know the way and have been there, and the maps of the countries he has to journey through, he is but a fool, only to be exceeded in his folly by such as try all roads in turn and arrive by none. as with the traveller, so also with the aspirant; he must commence his journey with the cry "i "will" attain! and leave nothing undone that may help him to accomplish this attainment. by contemplating the great work, and all means to 136 its attainment, little by little from the knowledge he has obtained will he learn to extract that subtle understanding which will enable him to construct such symbols of strength, such appliances of power, such exercises of will and imagination, that by their balanced, chaste and sober use, he must succeed if he will to do so. so we see, it matters very little whet

do" believe in your power, then act "but how act" rise daily at the same hour, and that early; bathe at a spring before daybreak, and in all seasons; never wear dirty clothes, but rather wash them yourself if needful; accustom yourself to voluntary privations, that you may be better able to bear those which come without seeking; then silence every desire which is foreign to the fulfilment of the great work. what! by bathing daily in a spring, i shall make gold" you will work in order to make it "it is a mockery" no, it is an arcanum "how can i make use of an arcanum which i fail to understand" believe and act; you will understand later.4 levi here places belief as a crown upon the brow of work. 144 he is, in a way, right; yet to the ordinary individual this belief is as a heavy load which

ALEISTER CROWLEY EQUINOX EQ I 4 2

tages sankhara and vi anam pursue the analysis to its ultimation "there is a consciousness of a tendency to perceive the (pleasant and unpleasant) sensation of a and found it easy to get into the way of it as a mantra which does not interfere much with sense-impressions, 178 but remains as an undercurrent. after several days of this desultory mahasatipatthana, he turned his mind once again to the great work and decided upon a fortnight's strict magical retirement. though his retirement culminated in no definite state of illumination, it is most interesting from a scientific point of view, as it has been carefully kept and the "breaks" that occurred in the meditations have been most minutely classified. june. 22nd. 10.20 p.m. mahasatipatthana for half an hour (1) breathing gets deeper, rath

far got rid of this veil that it no longer causes an egoistical distinction between his own person and that of another, he will recognize his innermost and true self in all beings, regard their endless suffering 340 as his own, and so appropriate to himself the pain of the while world (p. 184. here the "true-self" is the higher self, atman or augoeides, unity with which is what we have called the great work of the a. a. when a soldier turns philosopher we always expect good work, and mayor kelly has not failed us; and to all such as would understand kant as well as schopenhauer's great work "the world as will and idea- of which an excellent english translation is published by messrs. paul, trench, tr bner, we heartily recommend this masterful little volume. f. the signs and symbols of prim

ALEISTER CROWLEY EQUINOX EQ I 4

east and the west. he sowed the dragons' teeth- the armies of doubt; and among them did he cast he stone of zoroaster given to him by medea, queen of enchantments, so that immediately they turned their weapons one against the other, and perished. and then lastly, on the mystic cup of iacchus he lulled to sleep the dragon of the illusions of life, and taking down the golden fleece accomplished the great work. then once again did he set 44 sail, and sped past circe, through scylla and carybdis; beyond the singing sisters of sicily, back to the fair plains of thessaly and the wooded slopes of olympus. and one day shall it come to pass that he will return to that far distant land where hung that fleece of gold, the fleece he brought to the children of men so that they might weave from it a lit

i complete and bring to perfection the work of l.i.l.2 45 in mexico: even as i did receive it from him who is reincarnated in me: and this work is to the best of my knowledge a synthesis of what the gods have given unto me, as far as is possible without violating my obligations unto the chiefs of the r. r. et a. c. now did i deem it well that i should rest awhile before resuming my labours in the great work, seeing that he, who sleepeth never, shall fall by the wayside, and also remembering the twofold sign: the power of horus: and the power of hoor-pa-kraat.3 now, the year being yet young, one d. a. came unto me, and spake. 1 ii esdras, viii, 52-54. 2 lamp of invisible light. l.i.l. the title of the first aethyr derived from the initial letters of the three mighty names of god. in all the

r is one thousand and one as depicted in the diagram called the yogi. 10001= 91 xx 11 (hb:nun-final hb:mem hb:aleph x hb:yod hb:nun hb:dalet hb:aleph; 91= hb:heh hb:vau hb:heh hb:yod+ hb:yod hb:nun hb:dalet hb:aleph 11= abrahadabra= 418 (38 x 11= achad osher, or one and ten= the eleven averse sephiroth= adonai. also 91= 13 x 7 hb:dalet hb:chet hb:aleph x ararita, etc, etc. 11 is the number of the great work, the uniting of the five and the six, and 91= mystic number (1+2+3+ 13) of 13= achad= 1. 93 "ibid, chap. v, 50. exactly as described in the padmasana asana described on page 83. he is bald. the six chakras are depicted as abstract devices at the positions described in the above text. muladhara is placed at the intersection of the crossed ankles, with a bit of the left ankle showing abov

he elemental tablets of dr. dee; see diagrams in "the vision and the voice" 176 ideas for mental concentration. concentration on scarlet sphere in tiphereth. let it slowly rise into da th and darken, after which into kether and be a white brilliance; thence fling it flashing, or bring it down and keep it in tiphereth. at this city, on the first of may, he solemnly began anew the operations of the great work, and bought a steel rod for a wand, and tools to work it. on the second he bought gold, silver, and a jewel wherewith to make a crown; and on the third set sail for japan. during the voyage the following practices have been recorded: may 4th. prithivi-apas.177 45 m. also went on an astral journey to japan. in which i found myself crossing great quantities of coral-pearl entangled with s

longated. 11.15-11.41 mantra "aum tat sat saum" with usual throbbing. a.m. a.m. took 210 drops of laudanum as an experiment under m itr nanda's guidance (absolutely no mental result, and hardly any physical result. i must be most resistant to this drug, which i had never previously taken. 30th recovering from the laudanum. 10.5 a.m. pr n y ma and dh ran hopeless.265 october. another month of this great work commences, and though the toil has not been wasted the reward indeed seems still far off. on the first of the month p. writes "blessed be thou, o bh n ni, o isis my sister, my bride, my mother! blessed be thou, o shiva, o amoun, concealed of the concealed. by thy most secret and holy name of apophis be thou blessed, lucifer, star of the dawn, satan- jeheshua, light of the world! blessed

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e invocations thou shalt give the sign of silence, and afterwards thou shalt perform the adoration that is taught thee by thy superior. and then do thou compose thyself to holy meditation. 6. also it is better if in these adorations thou assume the god-form of whom thou adorest, as if thou didst unite with him in the adoration of that which is beyond him. 7. thus shalt thou ever be mindful of the great work which thou hast undertaken to perform, and thus shalt thou be strengthened to pursue it unto the attainment of the stone of the wise, the summum bonum, true wisdom and perfect happiness. 32 liber a'ash vel capricorni pnevmatici svb figvra ccclxx 33 a. a. publication in class a. imprimatur: n. fra a. a. liber a'ash vel capricorni pnevmatici svb figvra ccclxx 0. gnarled oak of god! in thy

ALEXANDRIAN BOOK OF SHADOWS OCCULT

the flagellants certainly evoked power, but through not being confined by a circle most was lost. the amount of power raised was so great and continuous that anyone with knowledge could direct and use it; and it is most probable that the classical and heathen sacrifices were used in the same way. there are whispers that when the human victim was a willing sacrifice, with his mind directed on the great work and with highly skilled assistants, wonders ensued- but of this i would not speak. notes published in janet and stewart farrar's the witches' way; they got it from gbg's bos (text b or c; it's the same in each. l properly prepared naked, but sandals (not shoes) may be worn. for initiation, tie hands behind back, pull up to small of back and tie ends in front of throat, leaving a cable-t

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

distinguished by a knowledge of the power of sound. this final fact is the basis of that aphorism which states that all true occultists are distinguished by the characteristics of knowledge, dynamic will, courage, and silence "to know, to will, to dare, and to be silent" knowing the plan so well, and having clear, illuminated vision, they can bend their will unflinchingly and unswervingly to the great work of creation by the power of sound. this leads to their silence where the average man would speak, and their speaking where the average man is silent. when men have grasped the four facts here enumerated, and they are established as acknowledged truths in the consciousness of the race, then may we look for a return of that cycle of peace and rest and righteousness which is foretold in al

to break down those barriers, outer and inner, and overcome those opposing forces and energies which stand between a "good" man and the ceremony of initiation. the path of discipleship is a difficult one to tread, and the path of initiation harder still; an initiate is but a battle-scarred warrior, the victor in many a hard-won fight; he speaks not of his achievements, for he is too busy with the great work in hand; he makes no reference to himself or to all that he has accomplished, save to deprecate the littleness of what has been done. nevertheless, to the world he is ever a man of large influence, the wielder of spiritual power, the embodier of ideals, the worker for humanity, who unfailingly brings results which succeeding generations will recognise. he is one who, in spite of all thi

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ity of consciousness and the admission into the personal life of man of "life more abundant" or the third fire of spirit. the downrush of spirit, and the uprising of the inner fires of matter (controlled and directed by the conscious action of the fire of mind) produce corresponding results on the same levels on the astral and mental planes, so that a paralleling contact is brought about, and the great work of liberation proceeds in an ordered manner. the three first initiations see these results perfected, and lead to the fourth, where the intensity of the united fires results in the complete burning away of all barriers, and the liberation of the spirit by conscious directed effort from out its threefold lower sheath. man has consciously to bring about his own liberation. these results a

five rays. 6. manas is the intelligent will or ordered purpose of an existence. we enter now upon a very important division of our subject, and take up for consideration the fire of mind, cosmically, systemically, and humanly considered. we have dealt with the fire of matter, and studied for a while its purpose, origin and work. we considered somewhat the factor of consciousness, and saw that the great work of a solar logos, with all included manifesting lives, was the development of a conscious control, and a psychic awareness within certain set limits. having laid down these preliminary foundation thoughts, we need now to block out, for the sake of clarity, the mass of material that is available on the subject of the manasic fire, which is the animating principle of consciousness itself

s. a physical globe, in a chain corresponds to a particular physical incarnation of a man. the planetary logos takes physical form in his planet and is its life and works out his purposes. a root-race, simply is analogous to the "seven parts (as shakespeare phrases it) as played by the midget, man. in a root-race a heavenly man is simply living out his life, working through some experience in the great work of developing buddhi or corporate action (for buddhi is the unifying principle of groups) and, in the process of experiencing and developing, he sweeps into his vibratory capacity all the cells in his body. in the case of a human being the cells in his body (the material cells) are involutionary lives, animated by the third logos, co-operating with the second logos. in the case of a pla

straight to the central spiritual sun, there to abide until another kalpa calls them forth to sacrifice themselves, this time as planetary logoi. the student must bear in mind that in thinking of the pitris, he must ever think in group terms. the pitris who formed the egoic body of a human being do not alone and isolated form planetary logoi. the forty-nine groups of solar fires concerned in the great work are those spoken of, and they become the forty-nine planetary logoi in connexion with seven solar systems. in them is hid the mystery of the three who become the sixteen united or synthesised by the seventeenth a correspondence upon cosmic levels of the seven with the eighth sphere. this must remain practically an insoluble mystery to man at present- 520- a treatise on cosmic fire copyr

ve more than that which lies below" which is only an occult way of expressing a relationship of an intimate nature between the devas of fire and the devas of water, and a negation of a close connection between the water devas and the earth. occultly expressed, through the action of the fire devas, the water devas find liberation. the devas of water find for themselves the path of service in their great work of nourishing all the vegetable and animal life upon the planet; the goal for them is to enter into that higher group of devas which we call the gaseous or fire devas. these, through the action of their fire upon the waters, produce that sequence of evaporation, condensation, and eventual precipitation which through its constant activity nourishes all life upon the earth. thus again can

of the grand man of the heavens. by a close scrutiny of these conditions in the macrocosm and in the microcosm will come a comprehension of the reason why the physical vehicle is never considered a principle at all by occultists. the holy spirit, the one who overshadows and who implants the germ of life in the waiting acquiescent virgin mother or matter (causing her to awaken and to commence her great work of producing the divine incarnation) is a primary factor from the standpoint of the second solar system. in a way incomprehensible to modern thinkers, the mother, or the divine aspirant to the mysteries of the cosmic marriage, was (in a previous system) the dominant factor. in this system in connection with substance it is the holy spirit. the work, therefore, on etheric levels, and the

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ly controlled, but the capacity to subjugate the outgoing tendencies of the five senses must be worked at. so the aspirant is taught the right withdrawal or abstraction of the consciousness which is outgoing towards the world of phenomena, and must learn to centre his consciousness in the great central station in the head from whence energy can be consciously distributed as he participates in the great work, from whence he can make a contact with the realm of the soul and in which he can receive the messages and impressions which emanate from that realm. this is a definite stage of achievement and is not simply a symbolic way of expressing one-pointed interest. the various avenues of sense perception are brought into a quiescent condition. the consciousness of the real man no longer surges

ed desire to eat, to drink, and to procreate, and through it the lower centres are contacted and work with them is carried forward. in the disciple, the heart supersedes the solar plexus; in the master, the head. all the centres, however, are the expression of the life and love of god, and in their totality and perfection express the christ life. 3. it is the centre wherein is carried forward the great work of transmuting all the lower and animal desires into the higher. through it literally must be passed the forces of the lower nature. it gathers up the forces of the body below the diaphragm and directs them upward. 4. in the solar plexus, the animal soul becomes merged in the soul of man, and the christ consciousness is seen in germ. taking the analogy of the antenatal state and the ger

nt; its inherence. it is the sum total of the three gunas, tamas, rajas and sattva. every element according to its place in the manifested scheme is characterised by inertia, activity or rhythm. it is inherent in substance. only the rate of vibration differs. there is the correspondence to every element on every plane. 5. usefulness, or basic purpose. this is the right use of every element in the great work of evolution. it is literally the power hidden in every atom of substance which drives it on (through all the kingdoms of nature) to self expression, and enables it to perform its work in time and space and to proceed towards eventual fruition. when, through concentrated meditation upon the five distinctive forms of all the elements, the knower has arrived at a knowledge of all their qu

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ace to a higher attraction, and will, in its noblest aspects, bring about conscious attraction and union between the soul and its vehicle; whilst the herd instinct will be transmuted into group consciousness. a fifth instinct, namely the urge to inquire and to investigate, which characterizes all minds at a high or a low level, will give place to intuitive perception and understanding, and so the great work will be accomplished and the spiritual man will dominate his creation, the human being, and lift all his attributes and aspects into heaven. through meditation, spiritual knowledge grows up within the mind, and from the basis of ordinary knowledge, we steadily expand our understanding of the term, until knowledge merges into wisdom. this is direct knowledge of god by means of the mental

silent place in which the life of the soul is contacted is that point within the head where soul and body meet, that region we earlier referred to where the light of the soul and the life of the body merge and blend. the man who can train himself to be sufficiently one-pointed can withdraw his thought at any time and in any place to a centre within himself, and in this centre within the head the great work of at-one-ment is carried forward. it involves a more dynamic attention and a more powerful meditation, but the race has progressed and grown in mental power and strength within the past three thousand years and can do what was not possible to the seers of old. a third question arises at this point: what really happens to the aspirant, psychologically and physiologically, in meditation?

" this means the development of the capacity to subjugate the outward-going tendencies of the five senses. so the aspirant is taught the right withdrawal or abstraction of the consciousness which is outgoing towards the world of phenomena, and must learn to centre his consciousness in the great central station in the head from whence energy can be consciously distributed as he participates in the great work, from whence he can make a contact with the realm of the soul, and in which he can receive the messages and impressions which emanate from that realm. this is a definite stage of achievement and is not simply a symbolic way of expressing one-pointed interest. the various avenues of sense perception are brought into a quiescent condition. the consciousness of the real man no longer surge

and theirs by patting them on the back and pronouncing high sounding but inane platitudes. he would improve the brief moment by pointing out some weakness to be eliminated, or some constructive work to be undertaken- 108- from intellect to intuition copyright 1998 lucis trust again, some "force" a word frequently used or some entity comes to the student, as he meditates, and outlines to him some great work that he has been chosen to do; some world message that he has to give and to which the entire world is to listen, or some great invention he is to present some day to a waiting world if he continues to be good. gladly he grasps the mantle of the prophet, and with unshaken belief in his capacity, his ability to influence thousands, even if he is relatively impotent to influence those aro

discipline, and not the making of contact with some great soul. it is less interesting, but preserves him from illusion. if he does this, the higher results will take care of themselves. should an apparition appear to him, therefore, and should such an entity make platitudinous comments, he will use the same judgment as he would in business or ordinary life with a man who came and said to him "a great work lies in your hands, you are doing well. we see and know, etc, etc" he would probably laugh and continue with the activity or duty of the moment. another effect of meditation, and a very prevalent one at this time, is the flood of so-called inspirational writings which are coming out, with high claims made for them, everywhere. men and women are busily writing automatically, inspirationa

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

coming in with the new cycle and the consequent bringing together in wide synthesis of the need and of the force, regarding the personal self simply as a focal point for action and transmutation. it involves the transmutation of the five senses and their extension into the subtler planes so that sight, hearing, touch, taste and smell are welded into one synthetic cooperating whole, for use in the great work. on the physical plane, these tend to the unification of the personal life and to the adaptation of the physical world to the needs of the personal self. on the subtler planes they must be transmuted until they are adequate to the needs of the group of which the individual forms a fragmentary part. the ability to do this is one of the things that the great ones look for in those individ

th is the whole art at which the aspirant, the disciple, and the- 90- a treatise on white magic copyright 1998 lucis trust initiate work, bearing in mind however that the science of the physical breath is the least important aspect and follows sequentially upon the right use of energy, which is the word we apply to the divine breath or life. finally, in the mental life of the disciple, and in the great work of learning to be a conscious creator in mental matter and so produce results in the phenomenal world, this fourth rule holds the instructions upon which the work is based. it embodies the science of the entire magical work. therefore, this rule warrants the closest consideration and study. rightly understood and rightly studied it would lead each aspirant out of the phenomenal world in

s is the consummation. to these figures, one hundred and forty-four add that of the number one thousand (the number of the petals in the lotus of the head centre) and you have the number of the saved in the book of revelations, the one hundred and forty-four thousand who can stand before god, for the three ciphers which are found indicate the personality. when man has completed within himself the great work, when the number one hundred and forty-four thousand is seen as symbolising his point of attainment, then he can stand before god standing now not only before the angel of the presence, but before the very presence itself- 118- a treatise on white magic copyright 1998 lucis trust the awakening of the centres the question now arises: how can this awakening and co-ordination be brought ab

m. the outcome of good is inevitable. it is however a question of a slow or a rapid realization and liberation from the great world illusion, and to this end every aspirant is begged to work strenuously and to lend- 131- a treatise on white magic copyright 1998 lucis trust his aid. every man who liberates himself, who sees clearly, and who releases himself from the glamour of illusion aids in 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

the past have been founded by a great soul, by an avatar, by an outstanding spiritual personality, and the stamp of their lives and words and teaching has been set upon the race and has persisted for many centuries. what will be the effect of the message of a group avatar? what will be the potency of the work of a group of knowers of god, enunciating truth and banded together subjectively in the great work of saving the world? what will be the effect of the mission of a group of world saviours, not as christs, but all knowers of god in some degree, who supplement each other's efforts, reinforce each other's message, and constitute an organism through which the spiritual energy and principle of spiritual life can make their presence felt in the world? such a body now exists with its member

ight 1998 lucis trust when this is done the egoic body has served its purpose, the solar angel has done its work, and the form side of existence is no longer needed, as we understand and utilise it, as a medium of experience. the man enters into the consciousness of the monad, the one. the causal body disintegrates; the personality fades out, and illusion is ended. this is the consummation of the great work, and another son of god has entered into the father's home. that he may go out from there into the world of phenomena in order to work with the plan is probable, but he will not need to undergo the processes of manifestation as humanity does. he can then construct, for the work, his body of expression. he can work through and with energy as the plan dictates. note these last words, for

of knowable things" precipitates first of all on the mental plane, and a further precipitation goes forward when disciples and aspirants are the recipients. these latter, in their turn, seek to impress and guide the lesser workers and aspirants, who, karmically or by choice, lie within their radius of influence. thus the "idea" presented is seized upon by many minds and the formula aspect of the great work has played its part. it will be seen how this work is consequently and essentially group work, and is therefore only truly possible for those who have somewhat mastered the meditation process, and can "hold the mind steady in the light. this light in reality streams forth from the universal mind and is of varying kinds and was (esoterically speaking) generated in a previous solar system

t; we have the utilisation of the public platform to reach the public ear, and of the radio to reach all classes and races of humanity in an effort to mould public opinion and bring certain ideas and concepts into the public consciousness. we have the publication of books literally in- 276- a treatise on white magic copyright 1998 lucis trust their millions, and all playing their part in the same great work, and we have as yet both methods of communication being prostituted to the selfish ends and ambitious purposes of those who speak and write. yet there are a few true creators who are endeavouring to make their sound heard, to speak those mystical words which will enable humanity to see the vision. thus will be dispersed eventually the clouds of thought-forms which at this time shut out

ule and to elucidate the work on etheric levels, and hence the relative brevity of the elucidation. in dealing with the subject of qualification and answering the question: what constitutes the equipment needed by a white magician? i would say one thing: all students realize that certain requirements must be met if a man is to be entrusted with any measure of understanding of the technique of the great work. i take it for granted, however, that the character qualifications are not those to which our question refers. all aspirants know, and down the ages have been taught, that a clean mind and a pure heart, love of truth, and a life of service and unselfishness, are prime prerequisites, and where they are lacking, naught avails and none of the great secrets can be imparted. you might well s

o are definitely interested in the way of liberation from form, and who are seeking to prepare themselves to work in cooperation with the great white lodge. they are learning the first steps in the magical work and for them, therefore, an understanding of the fires and of the energies with which they must work, is of prime importance. we will, therefore, confine our attention to this phase of the great work and consider neither the work of the soul as it takes incarnation and manifests objectively through a form, nor with the work of the initiates, as they act as creative magicians under group impulse and through an intelligent understanding of the evolutionary plan. these instructions are intended to be practical and to convey the teaching needed to those students who can read between the

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

s of energy, two in the ascendant and five less potent. every group can consequently be a creative centre and produce that which is an expression of the controlling energies and of the directed thought of the thinkers in the group. from the standpoint of those who see and guide, therefore, every group is constructing something that is relatively tangible and governed by certain building laws. the great work of the builders proceeds steadily. often that which is built is inchoate, futile and without form or purpose, and of no use to either gods or men. but the race as a whole is now coming into an era wherein the mind is becoming a potent factor; many are learning to hold the mind steady in the light, and consequently are receptive to ideas hitherto unrecognised. if a group of minds can be

t of the interplay of the energies and qualities of the first and seventh rays. their united will and ordered rhythm have produced this earth and the molten content of the planet, regarding the earth as the crust. in the turning of the great wheel, cycle after cycle, these two rays come into functioning activity, and in between their objective cycles the other rays dominate and participate in the great work. the result of this interplay of psychic potencies will manifest in the eventual transmutation of the earth substance, and its resolution back again into that of which it is the objective condensation. again language fails to find the needed terms. they are as yet non-existent. i mention this as an indication of the difficulty of our subject. intangible etheric substance has been conden

le. the grand geometrician of the universe works through this seventh ray, and thus sets his seal upon all form life, particularly in the mineral world. this the masonic fraternity has always known, and this concept it has perpetuated symbolically in the great world cathedrals, which embody the glory of the mineral world and are the sign of the work of the master builder of the universe. when the great work is consummated we shall see the temple of god, the solar system, organised objectively and subjectively; its courts and holy places will then be accessible to the- 231- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust sons of men, who will work then without limitation, and will have free access to all parts of the building. through the magic of th

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

als of the temple of the lord are known to me. how shall i work- 229- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 'love not the work. let love of god's eternal plan control your life, your mind, your hand, your eye. work towards the unity of plan and purpose which must find its lasting place on earth. work with the plan; focus upon your share in that great work' the word goes forth from soul to form 'stand in the centre of the pentagram, drawn upon that high place in the east within the light which ever shines. from that illumined centre work. leave not the pentagram. stand steady in the midst. then draw a line from that which is without to that which is within and see the plan take form" it is not possible to be more explicit than this. this

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

if your intention and thought are directed towards these ends. as you grow older, there is much that you have to give. the wisdom which you have necessarily wrought out in the furnace of pain and of suffering must be available and used as the- 236- discipleship in the new age- volume i copyright 1998 lucis trust way of light and of joy opens up before you. i hold out before you no illusions of a great work to be performed for which you are divinely predestined. the eventual great work, successfully carried forward, which falls to the lot of all who achieve the great initiations, grows out of a steadily expanding consciousness, a steady decentralisation, demonstrating in a constant outgoing in compassion and understanding to the needs of the little ones upon life's way, and a greater reali

e months are as follows: first: forget your karmic relationship with me and give no time in your thoughts to the tibetan. this will be hard for you to do, but remember that i am only one who stands by and who offers opportunity, seeking for those who will lose themselves in service. your sixth ray devotion has turned your effort towards astral recognition more than to unity and at-one-ment in the great work. second: work steadily at the problem of entering into the pure white light of your own soul. how shall this be done? let us be practical and outline certain things to be accomplished during the rest of this year. 1. refrain from reading the books for which i am responsible. you have steeped yourself in the teaching they contain for years. now practise the truths learnt thereby. instead

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

en founded by a great soul, by an avatar, and by an outstanding spiritual personality. the stamp of their lives and words and teaching has been set upon the race and has persisted for many centuries. what will be the effect of the message of a group avatar or world saviour? what will be the potency of the work of a group of knowers of god, enunciating truth and banded together subjectively in the great work of saving the world? what will be the effect of the mission of a group of world saviours, all knowers of god in some degree, who supplement each other's efforts, reinforce each other's message, and constitute an organism through which the spiritual energy and principle of spiritual life can make their presence felt in the world, under the direction of the christ in visible presence? suc

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

ality and of all which holds him between the pairs of opposites, in order to achieve the final liberation. pluto or death never destroys the consciousness aspect- 77- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust six planets, therefore, govern the mutable cross as far as humanity is concerned and this in itself is significant, for six is the number of the great work of the period of manifestation, is the number of "the beast" which is the lower nature as far as man is concerned, and is all that which seeks to destroy the higher life, but also that which can be controlled and directed finally by the soul. the significance of numbers enters into this science of esoteric astrology, and numerology, as it is, per se, a branch of esoteric astrology. love

many aeons of time; behind this active form, as it steadily improves and becomes more responsive to environment and contact, stands the slowly awakening consciousness. this is the thinking, intuiting, loving soul, which tightens its hold over its response apparatus, avails itself upon every possible occasion of every advance made by the form, and employs every influence for the perfecting of the great work which it undertook under the law of sacrifice. it is for this reason that i have not attempted in this treatise to prove scientifically and in the modern exoteric sense the natural response to the inner psychological factors and to the esoteric- 173- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust astrological influences. these can be easily demon

takes place the three major centres in the body are the head the heart the base of spine central spiritual sun the heart of the sun the physical sun. sirius mercury saturn. the sun uranus neptune. as the above alignment corresponds to a very high stage of initiation, it will not be possible to grasp all the implications, but enough may be apparent to reveal the underlying theme and purpose of the great work. several major triangles of force were active when individualisation took place and the "lions, the divine and tawny orange flames" came into being and thus humanity arrived upon the planet. i would touch here briefly upon one triangle: the sun (second ray, jupiter (second ray) and venus (fifth ray. it will be apparent to you that we here have another sphere of influence of major import

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

day i remember very distinctly. i did not know what to make of it all. when i had recovered from the shock, i was first frightened and thought i was going insane or had been to sleep and dreaming and then i reacted to a feeling of smug satisfaction. i felt that i was like joan of arc (at that time my heroine) and that, like her, i was seeing spiritual visions and was consequently set aside for a great work. what it was i could not imagine, but pictured myself as the dramatic and admired teacher of thousands. this is a very common mistake on the part of beginners and i see a lot of it today in connection with various occult groups. people's sincerity and aspiration do succeed in bringing them some inner, spiritual contact and they then interpret it in terms of personality success and impor

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

y planetary in nature, even if they may have at first reading and consideration an individual connotation. these points of revelation concern the hierarchy and its intelligent appreciation of the second or love aspect; they embody the fundamental realisations which the united group of masters of the wisdom bring definitely and consciously into the radius of their awareness. as this phase of their great work is carried forward, it frequently coincides with the initiatory processes which are being applied to initiates and disciples; they then become if they are capable of the necessary understanding participators in this great hierarchical activity. you will also note that each of these points of revelation can be phrased in such a manner that awareness- 293- discipleship in the new age- vol

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

e time a just payment for evil action cannot, and should not, be avoided. the law ever works, and that law states that whatsoever a man or nation sows, that shall it also reap. germany has sown evil broadcast throughout the civilised world, and for some time to come her lot must be hard and she will have to pay in sweat and toil and tears for her evil deeds. but this payment should be part of the great work of rehabilitation and not a vengeful exaction, and if this is borne in mind, no serious mistakes will be made. the german people must work strenuously to put right the evil they have done, as far as in them lies, but the next generation at present in the cradle or at school must not be penalised. the little children and the babies of the german race innocent of the wrong actions of thei

ack of previous unity and integrity, but on the absorption of new energies, made available via shamballa, of these extra-planetary forces to which i have earlier referred. this task of- 352- the externalisation of the hierarchy copyright 1998 lucis trust reorganisation prior to moving outward, will be completed by may, 1946. then the task of the new alignment with humanity will be started and the great work undertaken which will proceed for several hundred years. in relation with humanity i shall not deal here with the work to be done in centuries to come in and through humanity, which is the goal of all these adjustments at least as far as your present interest is concerned. i shall touch only upon the activities of the hierarchy as it establishes on a more powerful basis a more direct co

er before to share with humanity that power and that light to the limit of human capacity to use it. i beg you, in closing, to aid in two matters which are of importance to him whom all disciples, initiates and spiritual men have loved and followed for nearly three thousand years, the christ (i am referring here to his appearance as shri krishna and as one other who was little known but who did a great work in still earlier centuries) it is work in preparation for his coming. i beg you to shoulder the responsibility of distributing the invocation on as large a scale as possible and in every country. it is of great potency, and when used by men of all faiths can aid in the process of averting war. i ask you also to make possible the wide distribution of the book the problems of humanity whi

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

safely accomplished. but it is not so in verity. by the power of their united love, the group has mastered personnel difficulties and has developed together the four qualities; it has also found the word which can affect the soul for the word is ever related to the second aspect, and because of that it can reach and energise the soul, the second aspect per se. but now, in the final stages of the great work of transference, the group has to arrive at a new point of tension and of united attainment. it has to use the dynamic will, the energy of the first aspect, and so bring about the final destruction of the causal body. the life within the causal- 144- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust body has been stimulated and vitalised and

we read and study this section of the treatise that the master moving forward into higher areas of impressionability may not and frequently will not express this development in terms of what is now regarded as "spiritual" by the religious devotee and by the man used to the wording and the terminology of the churchmen of all faiths. the discoveries of science, my brother, or the production of some great work in literature or in the field of art, are just as much an evidence of "spiritual" unfoldment as the rhapsodies of the mystic or the registration by the so called occultist of a contact with the hierarchy. there will, however, come a point in the experience of all those thus making a spiritual approach along some specialised line, where a meeting place will become apparent, where a joint

ALICE BAILEY THE LABOURS OF HERCULES

, and the power to know "the power to do" is the motto of taurus, and this he exemplified in his twelve labors. he symbolized leo, because he always wore the lion's skin as a proof of his courage, and the motto of that sign being "the power to dare" no danger affrighted him and no difficulty turned him back. perhaps his outstanding achievement was what he accomplished in the sign scorpio; for the great work was to overcome illusion. it was consummated and carried to completion in the sign scorpio. the motto of that sign is silence. in capricorn he becomes the initiate, and this stage is always impossible until illusion has been overcome and the power of silence has been [24] achieved. therefore, when an infant in the cradle, unable to speak, he symbolized the high water mark of his achieve

l teachers know the dangers of over-stimulation, the disasters that occur when a person makes certain contacts before the mechanism is sufficiently tuned up. world saviors have to work slowly, but time means nothing to them. the term, world savior, has until now been associated with the thought of the emergence of a great son of god out of the father's home, called by the need of humanity to do a great work. down the ages they have come, dwelt in physical bodies, worked through an emotional nature and have been exceedingly intelligent. they have by their lives set an example that we may follow in their steps; by their words they have sounded the note, the message that humanity needed in order to take the immediate next step forward. in their acts they have given a demonstration of service

ANALYSIS OF THE 5 6 INITIATION

enter the center of the sacred mountain; this purified man is hwchy. one hundred and twenty is h v a, multiplied by ten, the number of sephiroths. thus the above formula creates a rainbow and the new initiate is amoun. 5 as the chief adept knocks again to begin a new vibration, the shrine of the vault and the adepti, both of the second and the third order, formulate the alchemical process of the great work. the vault is now ready for the reception of "the light" entrance into the vault all face east. the chief adept opens the door of the vault, and the three chiefs formulate a triangle by their positions in the vault. by joining the wands above and the ankhs below, they formulate a pyramid. the three chiefs form the four-sided tetrahedron. the pyramid is actually 4x3=12=hva. the lvx sign

sacred oath, never to be forgotten. next, themis commemorates the life and death of osiris. the symbolic archetype of christian rosenkruetz, the founder of our order, is now that of osiris. the aspirant is now in a state of mourning. it is the mourning of isis. recall that the aspirant is dead, having been crucified on the cross. the rose cross is pointed out as a symbol of the completion of the great work, though it may be several years before the aspirant fully understands the mysteries of the sublime and sacred symbol. next, the tomb is discovered. this is the tomb of the initiate. l the sign of "l" is the swastika and hidden within is the cross. it is a symbol of the whirling force of m. v the sign of "v" is that of typhon and apophis. it is horus of the pentagram unveiled. thus, it i

in 1=10 wpldns created a path for the aspirant. in addition, 280=2+8=10, the number of sephiroth through which all the forces of the vault do manifest. ten is one from which all the forces of the universe begin. the attention of the aspirant is directed toward the ceiling of the vault. now, for the first time, his lower will sees at last the irresistible light. the altar is a potent glyph of the" great work" it is a compendium of achad. the center c helps to compose the name hcwhy. this fire of life expands outward within the four elemental circles. in this, it is an example of the five principles of man that must be united into perfection and for this the adept does work continuously. the lion and red rose are a symbol of first cause, the beginning, the dawn. it is further symbolized by t

ndium of achad. the center c helps to compose the name hcwhy. this fire of life expands outward within the four elemental circles. in this, it is an example of the five principles of man that must be united into perfection and for this the adept does work continuously. the lion and red rose are a symbol of first cause, the beginning, the dawn. it is further symbolized by the virgin mother and the great work. nequaquam vacuum means "nowhere a void" this is the motto written about the lion. it can be summed up in saying that "before abraham was "i am" the eagle and the chalice stand for the blood that must be shed for the remission of sins. it is the purifying waters from the cup of the stolistices. libertas evangelii, the "liberty of the gospel" is the free will that only the adept can proc

d osiris in the tomb. isis hath descended to restore osiris to life. isis in the pastos shows the winter time when all fruit turns to seed. the third adept seals the alchemical bonding of isis/osiris, crook, scourge, etc. unto the jwr of the new adept. he uses the mystical words: ex deo nascimur. the new adept quits the portal. this symbolizes an important point of our fraternity; to complete the great work, one must return to the world and work and live. third point the process of iao has been fulfilled. osiris has risen. now, the chief adept is osiris glorified. the chief stands as the new adept who has risen. the higher genius 9 has descended into rtk and is now available to the new adept. the great work must still be accomplished, but now it is possible. the pastos is empty for it will

ARCHANGELIC FORCE ON THE PATHS

the divine name of the individual sephira above the path, because migration is from the lower unto the higher. 3. since forces are being transferred in both directions on the paths, the archangelic rulers fall into a separate classification. this archangelic ruler will respond to hierarchial order on both the lower sephiroth and the upper sephiroth. however, its nature will be in keeping with the great work by only utilizing the above sephiroth. 4. the adept may wish to light up the \yyj u in the microcosm. the use of these archangelic forces along with the divine names attributed to the sephiroth shall prove extremely useful. here are the angelic forces that governeth the paths: 3 path archangel hebrew a raph rthe templar orders in freemasonry an historical consideration of their origin a

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

e which followed. the story is that the templars began in poverty, but baldwin ii, king of jerusalem, gave them a house in the vicinity of the site where solomon's temple was built of old. when it was put in repair by hugh de payens and the rest of the first brethren, their digging operations unearthed an iron casket which contained priceless treasures, and chief among all the true process of the great work in alchemy, the secret of transmuting metals, as communicated to solomon by the master hiram abiff. so and so only was it possible to account for the wealth of adornment which characterised the first temple. the discovery explains also the wealth acquired by the templars, but it led in the end to their destruction. traitors who knew of the secret, though they had not themselves attained

BLACK WITCHCRAFT

c sense, rather a deific force which is the very essence of our being. when azazel or lucifer brought to cain the black flame of consciousness, this was as too set s gift to mankind. by working in the circles of luciferian craft, you are merely fulfilling your ancient heritage. while some choose paths less dangerous than this; the reality of witchcraft as a luciferian gnosis cannot be denied. the great work in reference to set is for the magician to seek divinity, that is awareness, individuality and personal power. by believing in yourself rather than something higher than you (the only higher angelick or demonic being is you, the luciferic angel or holy guardian angel) you become as your models. within the black tradition the luciferian trinity which is composed of samael lilith cain hol

tchers survive. those of the yatu or sorcerous path of ahriman within the circle of ritual evocation, known as azothoz, does the therion atavistic shadows emerge from the darkness of flesh. azothoz in the lore of the circle represents the alpha and omega, being the beginnning and end which is also the primal current of the serpent, or az azhi dahaka, the dragon king of persian sorcerous lore. the great work as within the model of the witches sabbat proves a challenging and darksome journey wherein the initiate drinks deep from 10 the skull cup filled with the venom d blood of seth-an, who then eats of the flesh of abel and whose blood is offered to his own angel-demon, the very essence and representation of the great work itself. the sabbat as being a dual participation of both dreaming an

BLAVATSKY H P ANTHROPOGENESIS

fess the almost insuperable difficulties in the way of its final demonstration. and there are as great men of science as the above-named, who deny, most emphatically, the uncalled-for assumption, and loudly denounce the unwarrantable exaggerations on the question of this supposed similarity. it is sufficient to glance at the works of broca, gratiolet, of owen, pruner-bey, and finally, at the last great work of de quatrefages "introduction a l'etude des races humaines, questions generales" to discover the fallacy of the evolutionists. we may say more: the exaggerations concerning such similarity of structure between man and the anthropomorphous ape have become so glaring and absurd of late, that even mr. huxley found himself forced to protest against the too sanguine expectations. it was th

BLAVATSKY H P COSMOGENESIS

w ascertained, most of them contained the true keys to works still extant, and entirely incomprehensible, for the greater portion of their readers, without those additional volumes of commentaries and explanations. such are, for instance, the works of lao-tse, the predecessor of confucius* he is said to have written 930 books on ethics and religions, and seventy on magic, one thousand in all. his great work, however, the heart of his doctrine, the "tao-te-king" or the sacred scriptures of the taosse, has in it, as stanislas julien shows, only "about 5,000 words (tao-te-king, p. xxvii, hardly a dozen of pages, yet professor max muller finds that "the text is unintelligible without commentaries, so that mr. julien had to consult more than sixty commentators for the purpose of his translation

ynocephalus. the dog-headed ape was a glyph to symbolise the sun and moon, in turn, though the cynocephalus is more a hermetic than a religious symbol. for it is the hieroglyph of mercury, the planet, as of the mercury of the alchemical philosophers "as" say the alchemists "mercury has to be ever near isis, as her minister, as without mercury neither isis nor osiris can accomplish anything in the great work" cynocephalus, whenever represented with the caduceus, the crescent, or the lotus, is a glyph of the "philosophical" mercury; but when seen with a reed, or a roll of parchment, he stands for hermes, the secretary and adviser of isis, as hanuman filled the same office with rama. though the regular sun-worshippers, the parsis, are few, yet not only is the bulk of the hindu mythology and h

BLUE EQUINOX

l problems. also contains the best account extant of buddhism, compared with modern science. the book of the dead. a collection of egyptian magical rituals. dogme et rituel de la haute magie, by eliphas levi. the best general textbook of magical theory and practice for beginners. written in an easy popular style. the book of the sacred magic of abramelin the mage. the best exoteric account of the great work, with careful instructions in procedure. this book influenced and helped the master therion more than any other. the goetia. the most intelligible of all the medi val rituals of evocation. contains also the favourite invocation of the master therion. curriculum of a.a. 21 erdmann.s .history of philosophy. a compendious account of philosophy from the earliest times. most valuble as a gen

. liber lix. across the gulf. a fantastic account of a previous incarnation. its principal interest is that its story of the overthrowing of isis by osiris may help the reader to understand the meaning of the overthrowing of osiris by horus in the present on. liber cxcvii. the high history of good sir palamedes the saracen knight and of his following of the questing beast. a poetic account of the great work, and enumeration of many obstacles. liber ccxlii. aha! an exposition in poetic language of several of the ways of attainment and the results obtained. liber cccxxxv. adonis. this gives an account in poetic language of the struggle of the human and divine elements in the consciousness of man, giving their harmony following upon the victory of the latter. liber xvi. liber turris vel domus

th nothing; the mind profiteth nothing; that which is unknown to you and above these, while firmly based upon their equilibrium, giveth life. 2. in all systems of religion is to be found a system of initiation, which may be defined as the process whereby a man comes to learn that unknown crown. 3. though none can communicate either the knowledge or the power to achieve this, which we may call the great work, it is yet possible for initiates to guide others. 4. every man must overcome his own obstacles, expose his own illusions. yet others may assist him to do both, and they may enable him altogether to avoid many of the false paths, leading no whither, which tempt the weary feet of the uninitiated pilgrim. they can further insure that he is duly tried and tested, for there are many who thi

pose his own illusions. yet others may assist him to do both, and they may enable him altogether to avoid many of the false paths, leading no whither, which tempt the weary feet of the uninitiated pilgrim. they can further insure that he is duly tried and tested, for there are many who think themselves to be master who have not even begun to tread the way of service that leads thereto. 5. now the great work is one, and the initiation is one, and the reward is one, however diverse are the symbols wherein the unuterrable is clothed. 6. hear then the history of the system which this lection gives you the opportunity of investigating. the equinox 56 listen, we pray you, with attention: for once only does the great order knock at any one door. whosover knows any member of that order as such, ca

eal the arcanum; we have only profaned it. 25. now when p. had thus with bitter toil prepared all things under the guidance of d.d.s (even as the hand writes, while the conscious brain, though ignorant of the detailed movements, applauds or disapproves the finished work) there was a certain period of repose, as the earth lieth fallow. 26. meanwhile these adepts busied themselves intently with the great work. 27. in the fullness of time, even as a blossoming tree that beareth fruit in its season, all these pains were ended, and these adepts and their companions obtained the reward which they had sought.they were to be admitted to the eternal and invisible order that hath no name among men. 28. they therefore who had with smiling faces abandoned their homes, their possessions, their wives, t

, even as a blossoming tree that beareth fruit in its season, all these pains were ended, and these adepts and their companions obtained the reward which they had sought.they were to be admitted to the eternal and invisible order that hath no name among men. 28. they therefore who had with smiling faces abandoned their homes, their possessions, their wives, their children, in order to perform the great work, could with steady calm and firm correctness abandon the great work itself; for this is the last and greatest projection of the alchemist. 29. also one v.v.v.v.v. arose, an exalted adept of the rank of master of the temple (or this much he disclosed to the exempt adepts) and his utterance is enshrined in the sacred writings. 30. such are liber legis, liber cordis cincti serpente, liber

re given sundry means of making this discovery, and each must make it for himself, attaining absolute conviction by direct experience, not merely reasoning and calculating what is probably. and to each will come the knowledge of his finite will, whereby one is a poet, one prophet, one worker in steel, another in jade. but also to each the knowledge of his infinite will, his destiny to perform the great work, the realization of his true self. of this will let me therefore speak clearly unto all, since it pertaineth unto all. understand now that in yourselves is a certain discontent. analyse well its nature: at the end is in every case one conclusion. the ill springs from the belief in two things, the self and the not-self, and the conflict between them. this also is a restriction of the wil

willed. imagine then a nail of tinder-wood with twenty points.it is verily no longer a nail. yet nigh all mankind are like unto this. they wish a dozen different liber cl 105 careers; and the force which might have been sufficient to attain eminence in one is wasted on the others: they are null. here then let me make open confession, and say thus: though i pledged myself almost in boyhood to the great work, though to my aid came the most puissant forces in the universe to hold me to it, though habit itself now constraineth me in the right direction, yet i have not fulfilled my will: i turn aside daily from the appointed task. i waver. i falter. i lag. let this then be of great comfort to you all, that if i be so imperfect.and for very shame i have not emphasized that imperfection.if i, th

ll those gross obvious hindrances to your will: idleness, foolish friendships, waste employments or enjoyments, i will not enumerate the conspiritors against the welfare of your state. next, find the minimum of daily time which is in good sooth necessary to your natural life. the rest you shall devote to the true means of your attainment. and even these necessary hours you shall consecrate to the great work, saying consciously always while at these tasks that you perform them only in order to preserve your body and mind in health for the right application to that sublime and single object. it shall not be very long before you come to understand that such a life is the true liberty. you will feel distractions the equinox 106 from your will as what they are. they will no longer appear pleasa

ing. and this state is called mystically .dryness. for this there is, as i believe, no cure but patient persistence in a rule of life. the equinox 110 but this dryness hath its virtue, in that thereby the soul is purged of those things that impreach the will: for when the drouth is altogether perfect, then it is certain that by no means can the soul be satisfied, save by the accomplishment of the great work. and this is in strong souls a stimulus to the will. it is the furnace of thirst that burneth up all dross within us. but to each act of will is a particular dryness corresponding: and as love increaseth within you, so does the torment of his absence. be this also unto you for a consolation in the ordeal! moreover, the more fierce the plague of impotence, the more swiftly and suddenly i

BOOK OF ENOCH

f heaven pass, and go towards the west, on the path that has been shown to them. 36.4] and when i saw, i blessed, and i will always bless the lord of glory, who has made great and glorious wonders so that he might show the greatness of his work, to his angels, and to the souls of men, so that they might praise his work. and so that all his creatures might see the work of his power, and praise the great work of his hands, and bless him forever! 10) the book of methuselah (pages 46-48) this short section has many interesting features. the story is set some years later. methuselah is now head of the family (since enoch went off to live with the angels (see 81.6, a year after he wrote the book. methuselah's son lamech is now grown up, and his first son is born. at 106.2, we get a description o

BOOK OF PLEASURE

inually transgress, and never obtain their purpose. given the right nature, they succeed fairly in the book of pleasure (self love) get any book for free on: www.abika.com 6 their own governing, and are those most healthy, sane and self-pleased. it may be called the negation of my doctrine, they obtain tolerable satisfaction, whereas mine is complete. let him tarry here, who is not strong for the great work. in freedom he might be lost. so fledge your wings fearlessly, ye humble ones*(1) all means of locomotion, machinery, governments, institutions, and everything essentially modern, is vital symbolism of the workings of our mind, etc*(2) the symbol of justice known to the romans is not symbolic of divine, or our justice, at least not necessarily or usually. the vitality is not exactly lik

CASE PAUL F THE BOOK OF TOKENS

which leads to spiritual and psychological integration, unfoldment and illumination. paul foster case came into incarnation in order to fill a great spiritual need for the modern world. his unique and effective contribution to the spiritual path of return being completed, he withdrew from his physical vehicle on march 2, 1954. it is our profound privilege and grave responsibility to carry on the great work which dr. case left in our care. correspondence lessons on occult psychology, tarot, holy qabalah, spiritual alchemy, etc, as well as books, pamphlets, qabalistic tree of life diagrams and tarot keys are available to interested aspirants. write to: builders of the adytum 5105 north figueroa street los angeles, california 90042 to you, who are about to be touched by the ineffable via the

ch descendeth from above. the law of adonal is other than the laws of men; for in the laws of men hath entered confusion. this must needs be, since mankind still remaineth a work unfinished. yet be on guard, ye who seek to be numbered amongst the sons and daughters of the true israel, lest ye mistake the half-formed concepts of an earlier stage of growth for final truths [196] e p i l o g o s the great work directeth itself always toward the building of the temple of adonai, and in its earlier stages there are needs which do not continue throughout the building process. yet men mistake the scaffolding for the building itself, and thus pay idolatrous reverence to old rules which have no longer any useful purpose. watch therefore, o ye who would rule as the lord ruleth, lest ye usurp the rig

CLARIFICATION OATH

y understand and agree to this "oath of clarification! in accordance to chokmah "that i will lead a pure and unselfish life, proving myself as a faithful and devoted servant of this order" therefore, i will always uphold the decision of the chief of the second order as being first and foremost and above all- final! in accordance to tiphareth "that i will from this day forward, apply myself to the great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and united myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me" i further understand that harming myself not only places myself in jeopardy, but also my brothers and sisters of the

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

es "one beginning of his unity, one beginning of his individuality, his permutation is one" note that there are three sentences in this notarikon in english. this alludes to the supernals that unite in rtk. one more important factor is present in the r.r. et. a.c. this factor is the unity of our order. we must remain united in truth and brotherhood if we are to complete the group egregore of the "great work" and the reason we were called to this sacred mystical path. upon the calling forth of the d.w.b, the old current of energy is broken and a new energy is installed. the various calling of the elemental forces are now employed via the watchtower. all four watchtowers are activated through the four enochian tablets. this relates directly to the sun's cycle through the heavens and through

d ankhs forming the fiery triangle through which the energy is raised. the wands held by the black ends now brings down the power. the vault is being charged through the magnetic power of the wands under the direction of the three chiefs. this builds and establishes a shield against the qlippoth, and at the same time, runs a line to them so that they may too be utilized in the performances of the great work. the chief adept who is in the pastos is at the brunt of the incoming current. this current is discharged into his astral form. the resurrection now the pastos is removed and the resurrection is beheld. there is no more old power, all is new! the chief adept now takes the sign of osiris risen. on returning to the vault, all the adepts circumambulate to help create the vortex and to symb

CROSSING THE DESERT

ome into being! it reminds you of the importance of the present as shaping the future. it reminds you of your force of being which has created all of your knowledge of your past. it actively takes your past, present, and future and creates from them a gate to the eternal. it takes from the eternal and makes a gate for its manifestation through your life, which is afterall the magical link for the great work. pause at the threshold, touch the real, and move on. there's a universe waitiuncultus sabbati: provenance, dream and magistry the sabbatic craft is a name for a nameless faith. it is a term used to describe an ongoing tradition of sorcerous wisdom, an initiatory path proceeding from both immediate vision and historical succession. in a historical sense, the sabbatic craft is usefully s

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

simply the elite. the members of this elite are either direct incarnations of the fourth dimensional prison warders or have their minds controlled by them. the aim of the brotherhood and its interdimensional controllers has been to centralise power in the hands of a few. this process is very advanced and it is happening on a global scale thanks to modern technology. the game plan is known as the great work of ages or the new world order, and it seeks to introduce a world government to which all nations would be colonies; a world central bank and currency; a world army; and a microchipped population connected to a global computer. what is happening today is the culmination of the manipulation which has been unfolding for thousands of years. the idea of passing on the knowledge through a se

has only been there for maybe 6,000 years. the world was mapped before that date by civilisations far in advance of what we have been told by conventional, doctored history, which is designed to fool, not inform us. columbus and cabot found the americas for one simple reason. they knew what was there! colonising the americas and particularly north america seems to have been a long-term aim of the great work of ages or the new world order. sir francis bacon, the grand chancellor of england, was a brotherhood member of high rank at the time of elizabeth i and james i. he was a grand commander of the brotherhood order called the rosicrucians, and very much involved in the underground operations of the knights templar traditions. bacon passed on knowledge secretly in codes contained in works l

st to stop the spanish getting control of it. more than that, however, he was working from the brotherhood agenda. people like sir walter raleigh were also in bacon's circle, along with other prominent names in elizabethan society. the birth of the brotherhood 31 i stress that not everyone within the brotherhood is of negative intent. most are persuaded by those even higher up the ladder that the great work is for the good of all people. most brotherhood members have no idea of the despotism contained in the real agenda which is known to only the tiny few. indeed, the real agenda is known only to the prison warders of the fourth dimension who have been the common link in the conspiracy over thousands of years. in his work, the new atlantis, bacon sets out his vision of a new world in which

DAVID ICKE THE BIGGEST SECRET

. it is the unfolding of a plan, piece by piece, for thecentralised control of the planet.the bloodline hierarchy at the top of the human pyramid of control and suppressionpasses the baton across the generations, mostly sons following fathers. the children ofthese family lines who are chosen to inherit the baton are brought up from birth tounderstand the agenda and the methods of manipulating the great work into reality.advancing the agenda becomes their indoctrinated mission from very early in theirlives. by the time their turn comes to join the brotherhood hierarchy and carry thebaton into the next generation, their upbringing has moulded them into highlyimbalanced people. they are intellectually very sharp, but with a compassion bypassand an arrogance that they have the right to rule th

one to war with each other for dominance. in the end, however, they areunited in their desire to see the plan implemented and at the key moments theyoverwhelmingly join forces to advance the agenda when it comes under challenge.you will probably have to go back hundreds of thousands of years to find thestarting point of this story of human manipulation and of the family lines whichorchestrate the great work. the more i have researched this over the years, the moreobvious it has become to me that the origin of the bloodlines and the plan for thetakeover of the earth goes off planet to a race or races from other spheres or dimensionsof evolution. extraterrestrial as we call them. if you doubt the existence ofextraterrestrial life then consider this for a moment. our sun is only one of some 1

we follow the expansion of the babylonianbrotherhood across the world. invariably, the babylon reptilian full-bloods and hybridsmanipulated themselves into the positions of power and influence in the countrieswhere they settled. they had a much higher level of knowledge than most of the peopleand, as vehicles for the fourth dimensional reptilians, there was already a long term planto work to, the great work of ages as it became known to the freemasons. theyallowed the non-reptilian population to do the work and then, when new societies wereestablished, the brotherhood priests and initiates would hijack the positions of religiousand political power and ensure that any advanced knowledge in circulation was suckedout of the public domain and into their mystery schools and secret societies. th

o the assassination thanthis and it has the feel of a long planned sacrificial murder, in accordance with thebrotherhoods ancient ritual laws. the location of the assassination, dallas, texas isclose to the 33rd parallel of the 33rd degree of latitude. the top level of the scottishrite of freemasonry is the 32nd degree and the 33rd degree is only for those who havecontributed significantly to the great work, the takeover of planet earth. dealey plazais a mass of esoteric symbolism and is officially named after a 33rd degree freemasoncalled george bannerman dealey, an early executive of the dallas morning news.dealey means goddess line. ley can also mean rule or law in spanish, so translatingas goddess-rule. either is perfect symbolism for the brotherhood, especially thelatter. dealey plaza

ewith the sun or go into the centre of the galaxy to switch off the new vibration. theironly alternative was to hijack the awakening consciousness and lead it into another cul-de-sac, another rules-and-regulations-religion, where it would be no threat to thebrotherhood agenda. this they have done with the new age movement. there aresome very sensible and aware people within the new age doing some great work, butso many others are in denial of what is going on in the world. they are being misled byother dimensional entities, brotherhood transmissions on the psychic frequencies andchannelled communications from the lower fourth dimension. they sit around theircandles or wait for an extraterrestrial ashtar command to come and whisk them offthe planet in a spaceship. ashtar is a brotherhood co

DIABOLUS

ice. existing as dual, they are identical in desire, by their duality there is no control, for will and belief are ever at variance, and each would shape the other to its ends, in the issue neither winds as the joy is a covert of sorrow. let him unite them the book of pleasure, austin osman spare 4 the cover art features a black inverted pentagram, a upward pointing pentagram and is worded as the great work 666, in addition the book is dedicated to my friend austin ozman spare. 5 unpublished manuscript by pace. the title page reads the great work 666 and is a collection of impressive tarot paintings and egyptian attributions. 6 1888- 1956 8 in spare s grimoire, the book of pleasure, he describes an almost instinctual luciferian concept of obtaining desired results through the fall into dar

h lavey took out, contained the words samael and lilith, surrounded in the circle ring the hebrew lvthn, leviathan, the crooked serpent. in the circles of luciferian witchcraft, this is the sigil of baphomet the head of wisdom who has united the solar and the lunar, or the fire and water within the self to bring forth cain, the devil in flesh upon earth. he is the symbol and cipher of magick, the great work accomplished and onward moving. at the gathering of the sabbat is cain the black man, the circle and center of the sabbat and it s fire, he directs it outward as he is the pole of this force. woe unto them! for they have gone in the way of cain jude 11 cain s name is said to have derived from a root kanah which means to possess29. this by itself presents the antinomian nature of his ess

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

g. akasha: see azoth. also, the records of all that has occurred, is occurring, and will occur in the universe. alchemy: the art of transforming by magick (q.v) and/or physical practices that which is base into that which is precious. such as the goal of turning a base metal like lead, into gold. this can be seen as a literal idea or as an allegory. spiritually, alchemy is the central rite of the great work (q.v, the purification and exaltation of the human soul. a goal of renaissance alchemy was finding a chemical solution for eternal youth. alchemy (inner: a method of controlling the psychic (q.v) energies of the body as they are raised during sexual excitation for the purposes of working magick (q.v) and achieving enlightenment. alchemy (outer: making use of the magically charged sexual

er the waters of the sea is made to reside and respond to questions. great voice: silently. one vibratory formulae (q.v) method. in some situations it is impossible to vibrate words out loud. in these instances the practitioner say them to themself, thus causing the "great voice" however, the practitioner should still cause themselves and the universe to vibrate as if saying the word(s) out loud. great work: the spiritual work of the initiate. the initiate's process he/she uses to obtain his/her ultimate goal. surmounting self with magickal methods to obtain the supreme mystical union of self to divinity. the work of an adept. the obtaining of the knowledge and conversation with the holy guardian angel (q.v. grey magick: the science and art of causing change (in reality or in consciousness

derworld of demonic and chaotic forces that have to be conquered before magick can be performed. the 'k' has other magical implications: it corresponds to the power or *shakti* aspect of creative energy, for k is the ancient egyptian *khu *the* magical power. specifically, it stands for *kteis*(vagina, the complement to the wand (or phallus) which is used by the magician in certain aspects of the great work" magick, black: 1) the science and art of causing change (in reality or in consciousness) in conformity with will, using means not currently understood by traditional western science, for the purpose of causing either physical or non-physical harm to yourself or others, and is done either consciously or unconsciously. 2) magick (q.v) that is worked for evil purposes or that involves mal

undoubtedly once names of gods and goddesses that became corrupted over time. work, great: the work of achieving enlightenment and unity with divinity. some people would say unity with one's own higher self. classically, to become more than human. the work of adeptship. work, magickal: the series of ritual actions conducted in order to realize a ritual desire (q.v, such as the performance of the great work (q.v) of alchemy (q.v. a working is an extended series of rituals designed to attain a single object. worlds, four: a traditional way of looking at the tree of life (q.v) as being composed of four divisions or "worlds" there are many variations of this theory. see ha-oh-lahm. world tree: a myth of many different world religions. the great tree at the axis of the world that was believed

DION FORTUNE MYSTICAL QABALA

the point within the circle. the most high. the vast countenance. the white head. the head which is not. macroprosopos. amen. lux occulta. lux interna. he. god-name: eheieh. archangel: metatron. order of angels: holy living creatures. chaioth ha qadesh. mundane chakra: rashith ha gilgalim. primum mobile. first swirlings. spiritual experience: union with god. virtue: attainment. completion of the great work. mystical qabala page 73 vice- correspondence in microcosm: the cranium. the sah. yechidah. the divine spark. the thousand-petalled lotus. symbols: the point. the crown. the swastika. tarot cards: the four aces. ace of wands: root of the powers of fire. ace of cups: root of the powers of water. ace of swords: root of the powers of air. ace of pentacles: root of the powers of earth [page

rn to the discipline of form until its lesson has been learnt and his consciousness has attained a coherent and cohesive organisation that not even nirvana can disrupt. let him hew wood and carry water in the service of the temple if he will, but let him not profane its holy place with his pathologies and immaturities. 29. the virtue assigned to kether is that of attainment, the completion of the great work, to use a term borrowed from the alchemists. without completion there can be no attainment, and without attainment no completion. good intentions weigh light in the scale of cosmic justice; it is by our completed work that we are known. true, we have all eternity in which to complete it, but complete it we must, even to the final yod. there is no mercy in perfect justice save that which

ich they themselves are united. titles given to tiphareth: zoar anpin, the lesser countenance. melekh, the king. adam. the son. the man. mystical qabala page 128 god-name: tetragrammaton aloah va daath. archangel: raphael. order of angels: malachim, kings. mundane chakra: shemesh, the sun. spiritual experience: vision of the harmony of things. mysteries of the crucifixion. virtue: devotion to the great work. vice: pride. correspondence in the microcosm: the breast. symbols: the lamen. the rosy cross. the calvary cross.the truncated pyramid. the cube. tarot cards: the four sixes. six of wands: victory. six of cups: joy. six of swords: earned success. six of pentacles: material success. colour in atziluth: clear rose-pink. briah: yellow. yetzirah: rich salmon-pink. assiah: golden amber. i [p

mysteries of the crucifixion, which concern the magical power of sacrifice, that we are able to transcend the limitations of brain consciousness, limited to sensation and habituated to form, and enter into the wider consciousness of the higher psychism. we thus become able to transcend form and thereby release the latent force, changing it from static to kinetic and rendering it available for the great work, which is regeneration. 81. the characteristic virtue of the sphere of tiphareth is devotion to this great work. devotion is a very important factor in the way of initiation that leads to the higher consciousness, and we must therefore examine it carefully and analyse it into the factors of which it consists. devotion might be defined as love for something higher than ourselves; somethi

like it "beholding as in a glass the glory of the lord, are changed into the same image from glory to glory" when a stronger emotional content is infused into devotion and it becomes adoration, it carries us across the great gulf fixed between the tangible and the intangible, and enables us to apprehend things that eye hath not seen, nor ear heard. it is this devotion, rising to adoration, in the great work, which initiates us into the mysteries of the crucifixion. 82. the vice assigned to tiphareth is pride, and in this attribution we have some very true psychology. pride has its roots in egoism, and as long as we are self-centred we cannot be made one with all things. in the true selflessness of the path the soul overflows its boundaries and enters into all things through limitless sympa

to be the worst card in the pack to divination. there is a curious alchemical doctrine which has a bearing on this point. it is taught that the signs of the planets are compounded out of three symbols- the solar disk, the lunar crescent, and the cross of corrosion or sacrifice; and these symbols, rightly interpreted, give the key to the alchemical nature of the planet and its practical use in the great work of transmutation. for instance, mars, in whose symbol the cross surmounts the circle, is said to be outwardly corrosive, but inwardly solar; venus, in which the circle surmount sthe cross, is said to be outwardly solar, but inwardly corrosive, or in the words of scripture, sweet in the mouth, butin the belly bitter. 102. in these four tarot tens the same principle is seen to prevail. ea

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

s father he was promoted by sultan magdal douleth to the high office of grand vizier, which he held with advantage to the state until a political revolution accomplished the downfall of the samanide dynasty. he then abandoned bokhara and wandered from place to place, increasing his store of knowledge but yielding himself to a life of sensuality. about 1012 he retired to jurjan, where he began his great work on medicine, which is still considered one of the earliest systems of that art with any pretensions to philosophical completeness. it is arranged with singular clearness and presents a very admirable resume of the doctrines of the ancient greek physicians. avicenna subsequently lived at rai, karzwin, and ispahan, where he became physician to the persian sovereign. he is said to have bee

electricity. he did not include this pamphlet among his later works but explained in his autobiography that the title was meant to be clairlativeness. during a professional tour he met a dr. lyon, a bridgeport musician, and the reverend william fishbough. lyon was appointed his magnetizer (i.e, mesmerist) and fishbough his scribe. with their assistance, in november 1845 davis began to dictate his great work, the principles of nature, her divine revelations, and a voice to mankind. the dictation lasted for 15 months. lyon repeated each trance utterance, and fishbough transcribed them. they both insisted that except for grammatical corrections they performed no editing. during the dictation, the sole means of livelihood for the trio was the seer s earning power in giving medical diagnoses. w

sm to a negative evaluation of spiritualist phenomena. the occasion for founding the school was richardson s encounter with a stranger at the grand central hotel in stockton. the stranger introduced himself as hoo-kna-ka, a representative of the school of the master, headquartered in india. he traced richardson s pilgrimage and with richardson s consent began to teach him what became known as the great work. in 1894 richardson moved to chicago, where he associated with florence huntley. they founded the indo-american book company in 1907, which published richardson s books, the harmonic series. they also began the periodical life in action. the work flourished for a decade until 1916, when charges of financial mismanagement were leveled at tk, the name under which richardson was known by m

on of physical and spiritual bodies. the soul possesses free will. freely conforming to natural law leads to self-mastery, poise, and happiness. it may be contacted at p.o. box 1115, cedar ridge, california 95924. it offers correspondence courses on the school s teachings. website: http//school-of-natsci.org. sources: richardson, j. e. the great message. great school of natural science, 1950. the great work. chicago: indo-american, 1907. who answers prayer? great school of natural science, 1954. west, sylvester a. tk and the great work in america. chicago: the author, 1918. the greater world (newspaper) london spiritualist weekly established in 1928 by winifred moyes and c. a. aeschimann to spread the teachings of the zodiac circle. it led to the foundation in 1931 of the greater world chr

m various functions. local temples, the basic organization units, are encouraged to experiment with rituals and disciplines and to share results with the larger order. it is understood that those that are most successful will be widely used and become the basis for further change. less successful ideas will fall by the wayside. the pact exists solely to provide space for its members to pursue the great work, i.e, magick, and to provide gathering and programs for the spread of magick in what is considered the new aeon. the writings of peter j. carroll have been widely accepted and used within the iot. chaos magick has spread around the world and iot temples now exist in more than a dozen countries. iot in the united kingdom may be contacted at bm sorcery, london wc1n 3xx. iot in the united

ast known address: l union magnetique de tersac, c.p. 482, quebec 8 p.q, canada g1k 6w8. life waves according to theosophy, the three creative life waves flow from the deity (the logos. the theosophical deity is pictured in three aspects, somewhat analogous to the christian trinity: will, wisdom, and activity. each has its definite role in the creation of a universe. when the logos sets about the great work of creation it sends the first life wave through the aspect of activity into the multitude of bubbles in the ether, and thereby forms the various kinds of matter. the universe having been thus far prepared, the second life wave is sent through the aspect of wisdom, which, bringing with it life as we usually understand that term and penetrating matter from above, gradually descends to th

ration spiritualism. originally a blacksmith with limited education, he became a clerk in a store in philadelphia at the age of 22 and a bookkeeper afterward. soon after he developed automatic writing, under the alleged control of daniel webster. governor nathaniel p. talmadge and the actor fenno claimed to have received, through his hand, communications from shakespeare. in 1853 linton began his great work. in the space of only four months, he produced a book of religious rhapsody, published in 1855 under the title the healing of the nations, with a preface by talmadge, who often witnessed the writing. the book consists of more than 100,000 words; it came very fluently and in a different handwriting from the medium s, who was quite conscious during its production. it was one of the most u

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

es become fixed and incombustible, for this material is incombustible, and changes the imperfect metals into metal perfect. although i have given the process in few words, the thing itself demands a long toil, and many difficult circumstances, which i have expressly omitted, not to weary the reader, who ought to be very diligent and intelligent if he wishes to arrive at the accomplishment of this great work. paracelsus himself described in archidoxa his own recipe for the completion of it, and profited by the occasion to criticize his fellow-workers. i omit what i have said in different places on the theory of the stone; i will say only that this arcanum does not consist in the blast [rouille] or flowers of antimony. it must be sought in the mercury of antimony, which, when it is carried t

had become pure gold. when the powder gave out, sendivogius was driven to the practice of gilding coins, which, it was reported, he had previously transmuted by legitimate means, and this brought upon him the wrath of those who had trusted him. there are many intriguing accounts of successful alchemical operations with the philosophers stone, but most students of the field have surmised that the great work accomplished was a personal and spiritual transformation rather than any chemical miracle. the close association of ideas of the philosophers stone with the elixir of life reinforces this view. the idea of the philosophers stone is an ancient one. in egyptian alchemy, which seems one of the oldest, the idea of a black powder (the detritus or oxide of all metals mingled) is already found

ons and voices followed her wherever she went. she married at the age of seventeen and later foretold her husband s untimely death. after that she had a hard struggle to support her three children, and she took a job as a waitress, working from 7 a.m. until late at night. one day a neighbor persuaded her to attend a spiritualist service, where the clairvoyant said: you are a born medium. you have great work to do in the world. in due course, she became a medium, controlled by the spirit guide red cloud. she operated in complete darkness and manifested clairvoyance, clairaudience, direct voice, materialization, psychometry, psychic healing, trance oratory, automatic writing, and production of apports. while hailed by spiritualists, she would never allow trained observers to examine her work

lthough no documentary evidence is forthcoming to support this theory, local tradition at melrose, scotland, contends that the astrologer came to that town in his old age, and that he died there and was buried somewhere in the neighborhood. various other places in the borders area of scotland likewise claimed this distinction, and sir walter scott stated that throughout the south of scotland, any great work of great labour or antiquity is ascribed either to auld michael, sir william wallace, or the devil. one popular story about scott maintains that he used to ride through the air on a demon horse, and another claims that he used to sail the seas on the back of some fabulous animal. yet a further legend recounts that scott went as scottish envoy to the king of france, and that the first st

a teaching of occult sexuality centered upon a hypothesized energy transfer between couples during intercourse. his ideas led directly to a full-blown sex magick as embodied in the oto (ordo templi orientis, a german magic order founded in the 1890s. through the nineteenth century the basic problem in ceremonial magic was the building of energy for the accomplishment both of mundane goals and the great work of union with the ultimate. a variety of different methods, from chanting to using mind-altering drugs, was used. the ordo templi orientis proposed that sex was the best means of raising such energy. the order developed a degree system that taught basic magic practice and then introduced sexual techniques at the eighth (autoerotic) and ninth (heterosexual intercourse) degree levels. thr

ring sleep or trance. it is easy to see how the doctrine of reincarnation arose from this idea. the ego must travel from existence to existence, physical, astral, mental, until it can transcend the mental world and enter the higher spheres the theosophical path to the goal of nirvana is derived from buddhistic teaching, but there are also other elements in it.kabalistic and greek. the path is the great work whereby the inner nature of the individual is consciously transformed and developed. a radical alternation must be made in the aims and motives of the ordinary mortal. the path is long and difficult, and as has been said extends over many existences. morality alone is insufficient to the full awakening of the spiritual faculty, without which progress in the path is impossible. something

FAUST

carcely dare to venture. what aspect of the stars must now appear? it seemed to me as if the stout walls quivered, the door-posts trembled, bolts were shivered, else you yourself could not have come in here. mephistopheles where has the man gone? where is he? lead me to him! bring him to me! famulus ah, sir! too strict his orders are a bit, i know not if i dare to venture it. month after month to great work he s been giving, in stillest stillness he s been living. the daintiest of men of learning looks now as if he had been charcoal-burning, his face all black from ears to nose, his eyes all red from flames he blows. each moment for the next he longs; his music is the clang of tongs. mephistopheles and shall he entrance now deny me? i ll speed his luck- just let him try me! famulus goes ou

e! satan himself was there! we are real people, great things we attain. violence, tumult, nonsense! see, the sign is plain- but- to say something now that s wholly clearhas nothing pleased you in our upper sphere? you have surveyed a boundless territory, the kingdoms of the world and all their glory (matt. 4) still- with that discontented airdid you not lust for something anywhere? faust i did! a great work lured me on. divine it! mephistopheles that can soon be done. i d seek some city, at its heart a horrid city victuals-mart, tortuous alleys, pointed gables, beets, kale, and onions on the tables; meat-stalls where blue flies take life easy, feasting on roasts well-done and greasy; there you will always surely find stench and activity combined. then ample squares, broad streets between

ss s form is taking; the nave grows long and high, believers joy awaking; through solemn portals they stream in with ardent zeal, while over hill and dale resounds the bell s first peal. it sounds from lofty towers aspiring up to heaven. now comes the penitent to whom new life is given. the consecration day- oh, may it soon be sent!your presence then will be the highest ornament. emperor let this great work be done, a pious proclamation that god the lord i praise and seek my expiation. enough! i feel my soul already mounting high. archbishop as chancellor i ll conclude the last formality. emperor. produce a formal deed to show that i resign it to holy mother church, and i will gladly sign it. archbishop [has taken his leave but turns back as he is about to go out. then to the work as it pr

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ense. he now speaks of "circuits" and "hemicycles; of the "movement of worlds" which many think to be "animals" or "gods; of the power of the sun in this philosophy.1 philothimus asks what is the book which hermes holds in his hand, and he is told that it is the book on the shadows of ideas,2 the contents of which its author is in doubt whether or not to make known. philothimus points out that no great work would be produced if such hesitations were allowed to prevail. the providence of the gods does not cease, as the egyptian priests used to say, because of statutes promulgated at various times by repressive mercuries. the intellect does not cease to illuminate, and the visible sun does not cease to illuminate, because we do not always all turn towards it. logifer now enters the conversat

read the cena de le ceneri 1 traiano boccalini, ragguagli di pamaso, centuria i, ragguaglio 3. quoted from the english translation by henry, earl of monmouth, advertisements from parnassus, second edition, london, 1669, p. 5. on the use of boccalini's work by the rosicrucians, see below, pp. 408-12. 2 galileo carefully repudiates pythagorean numerology in a passage on which a modern editor of his great work has commented as follows "these remarks are meant by galileo to dissociate him explicitly from 358 giordano bruno: return to italy galileo was in padua from 1592 onwards (very soon after the time that bruno was there) and he was on intimate terms with pinelli and used his collections' one wonders whether the use which bruno had made of copernicanism might have raised in the inquisitoria

tradition of renaissance hermetism reached a term. no longer will hermetism maintain the dominating position at the core of main movements, which it had held since ficino, but will sink underground into esoteric channels, such as the "sogni ermetici dei rosacroce".2 of the controversies aroused by robert fludd the most famous and important is that between fludd and kepler.3 in an appendix to his great work, the harmonice mundi libri v (1619) kepler attacked fludd; the latter replied in a treatise inserted into the second volume (1621) of his utriusque cosmi. historia. kepler answered with an apologia (1622) to which fludd again retorted with his monochordum mundi (1622. the mighty mathematician who discovered the elliptical orbits of the planets had, in his general outlook, by no means em

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

of fire. by it the metals hoarded by solomon and his ancestors were melted into altars, lavers and vessels of various kinds. pillars were fashioned by workmen under the direction of hiram abiff, and arches to rest upon them. the great edifice was nearing completion when he made ready to cast the "molten sea" which was to be the crowning effort, his masterpiece. it was in the construction of this great work that the treachery of the sons of seth became manifest and frustrated the divine plan of reconciliation. they tried to quench the fire used by hiram abiff with their natural weapon, water, and almost succeeded. the incidents which led up to this catastrophe, their meaning, and the sequel will be related in the next chapter. part iii the queen of sheba the masonic legend is voluminous, c

FULLER J F C SECRET WISDOM OF THE QABALAH

he image of god (2) a duality- the upper and lower worlds (3) a trinity- the upper and lower worlds and the image of god; and (4) a quadruplicity- the knower, the upper world, the lower world, and the image of god. yet this quadruplicity is in itself a duality- the knower and the image of god; because this image includes the upper and lower worlds. the absorption of the knower in the image is the great work- the re-establishment of unity or equilibrium. concerning the first of these two dualities, isaac myer writes: secret wisdom of the qabalah page 14 the basic element of most of the ancient, and to this day, of many of the modern religions of the world is, the idea of a perfect invisible universe above, which is the real and true paradigm or ideal model, of the visible universe below, th

es the cycle of the creative voice or logos. as the threefold order is intellectually important, so is the fourfold order physically important, the two multiplied together making 12 and representing the zodiac (see plate v on page 34, the twelve months of the year, etc, and consequently the entire creative cycle symbolized by two interlaced six-pointed stars or seals of solomon; the one being the great work below and the other the great work above. there are four manifestations- the no-thing, the intellectual world, the sensuous world, and the physical world; also the four elements air, fire, water, and earth, the four living beasts of the chariot throne, and the four letters in the name of tetragrammaton. in the zohar we read: the firmament is imprinted, at the four corners of a square, w

ium it seeks loss of its identity by stilling them in the spirit of god. when this is accomplished, then will the magic mirror of illusion vanish into the no-thing-ness out of which it was evolved. in the account of the creation in genesis the androgenic man appears on the sixth day, that is at the end of the creation, because he symbolizes its totality and completion and six is the number of the great work; 666 being also its number in the vital, intellectual, and spiritual planes, the vau extended from malkuth to kether. in the second account of the creation the androgenic man is formed of the dust of the ground, and the lord god, that is tetragrammaton elohim, and not merely elohim as in the first account, gbreathed into his nostrils the breath of life h (that is the nephesh, gand man b

creation, and the more we attempt to explain it the more obscure become our symbols, every one of which is in fact a lie, that is a misrepresentation of the unconscious or super-conscious to the conscious. to the qabalist, as there are two principles in every human being- the active and the passive- because of the law of inversion there must also be two principles within the divinity. to him the great work of redemption is not to redeem ourselves, or to be redeemed by the divine power, but to redeem tetragrammaton, the fallen god of the yetziratic world. the active principle in man must secret wisdom of the qabalah page 56 unite with the passive principle in yhvh, and the passive principle in man must submit to union with the active principle in yhvh. from this dual marriage between man a

mystery; the vau is cast outside. this separation at once disintegrates tetragrammaton: the od becomes the tree of life; the primal heh, the tree of the knowledge of good and evil; the kerubim, the material aspects of od, heh, vau, heh; and the secret wisdom of the qabalah page 58 flaming sword, the shin. thus tetragrammaton is disintegrated and there is separation everywhere. as with osiris, the great work now consists in reuniting the fragments; the vau, or creative phallus, being cast out of the garden into the world. the vau must unite with the heh, for when it does so, in accordance with the magical law of inversion (necessity, the od will unite with the heh, and the shin- the flaming sword (see diagram 3, page 34- will be plunged into the heart of tetragrammaton. then will the kerub

things the crucifixion of christ- christ between the aggressive and passive thieves. as christ expires, his secret wisdom of the qabalah page 60 soul is liberated and the veil of the temple (the pyramid) is rent in the midst. the three flames, or odin, of the letter shin represent the od, aur, and ob, the active, equilibrating, and passive forces of life. a trinity in unity. the messianic act, or great work, consists in freeing the hidden shin from the elemental pyramid in which it is imprisoned. then the four elements vanish and the splendour of the shekinah enwraps, like a caul of light, the divine child- the messiah. from this esoteric doctrine it will be seen that the messiah does not come from outside, he does not descend upon the pyramid; in place he comes from inside and dissolves t

rds a positive existence. metaphorically speaking, first the soul becomes boundless, because the restrictions are removed; then, as the sides of the elemental pyramid dissolve into illusion, does it become the boundless light, and symbolized as the microcosmic shin it beholds the macrocosmic shin, whereupon god (the four-dimensional world) is seen face to face, and the hexagram, the symbol of the great work, is formulated. there are many ways of turning this magical key, and not infrequently it is broken in the turning and with it the mind of man snaps into madness. in the west the key is often turned by piling symbol upon symbol until three-dimensional thought, so to say, is topped and the spirit is freed. in the east this process is usually reversed, and symbol is taken from symbol until

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

roject in1916and producedthespiritualphilosophyofparacelsusonly to see it languish in manuscript because the paper shortagesofthe greatwarpreventedrider&co. from publishing it.thealchemical series drew to a close in1896,withtheturbaphilosophorumand manzolli'szodiacoflife,7whichwas printed in anotherminuteedition(offifteen copies) because lord stafford hoped that hewouldfind in it the 'secretofthe great work. waitewroteabriefintroduction, andwithit lord stafford passedoutofhis life; no one has satisfactorily explainedhowhe came into it in the firstplace-thereis no trace among the stafford papers of his correspondencewithwaite, andnothingwhatever to explain eitherhowhis obsessionwithalchemy came about orwhatultimately became of it.butfor waitethematterwasunimportant;he wasturningnowaway from

GILBERT THE MAGICAL MASON

french colony- by the comte de chazal in 1794. i cannot say where the original ms now is, but our copy was made by the secretary of the well255 known rosicrucian and mystic frederick hockley, who died in 1885. bacstrom signed his pledge to fourteen promises: to piety and sobriety, to keep the secrecy of his admission, to preserve the secret knowledge, to choose suitable successors, to carryon the great work, to give aid and charity privately, to share discoveries with his fellows, to avoid politics, to help strangers, and to show gratitude to those who had led to his reception, etc. during a recent visit to east africa i met in natal a mauritius born doctor whose wife was a miss de chazal, a native of mauritius; among her ancestors about 1780-90 there was this m. de chazal who was an eccen

impossible for anyone to attain to the supreme summit of the natural sciences, unless hebeprofoun255 dly versed in the occult meanings of the ancient philosophers. a german edition of this work, with a preface by adam booz appeared in 1782: it refers to master pianco as a master of rosicrucians in 1781. from the life of robert fludd by the revdj.b. craven, i have taken the following notes.thenext great work was the theologico-political tractate, in three parts, on life, death and resurrection, printed in 1617:itis a work showing profound contemplation. then followed his greatest taskthe historyofthe macrocosm and the microcosm, metaphysical, physical and technical:this appeared in four parts, the first part of the first volume treats of god and the macrocosm; of man as an image of god; of

is chiefly displayed. he discourses at great length on the name jehovah, the tetragrammaton, and its relation to man's soul and body; on the divine sephiroth, and on the primal chaos, and leads the student on to the moment of creation when god saidfiat lux,and there was light.itwas upon these recondite subjects that my lectures of last winter were given to the fratres of the study group. the last great work of robert fludd was hisphilosophicmoysaica,gouda, 1638. this great work he also translated into english and called itmosaicallphilosophy,but it was not printed until 1659.ittreats of divine wisdom as contrasted with human knowledge, and he discourses upon the true meaning of philosophy, and considers theology, the world of the angels, astronomy, meteorology, the science of healing, musi

GILBERT R A THE MASONIC CAREER OF A

and for all. this is of course a scheme of my own doing for my seminal work on the secret doctrine of religious societies'85[85. waite's strictures on castle's paper were, of course, quite unjust but his diary entry is highly significant in that it reveals how his unpublished esoteric history of freemasonry was being transformed into the secret tradition in freemasonry. magnum opus i before this great work was published waite had written a series of articles on the origins of freemasonry and on the more obscure of the higher degrees, for his own journal, horlick's magazine. these were then published in studies in mysticism (1906. he followed these with a paper on 'the place of masonry in the rites of initiation' for the s.r.i.a. and a series of papers on templar symbolism and history, del

their names unknown, not to desert one another, to resign only by necessity, simultaneous resignation being interdicted unless it be unanimously determined to dissolve the c, and to bear in mind the desirability of finding someone to succeed them if possible (32) the objects of the s.c. of r. are the stimulation and the nourishment of mystic aspiration, more especially in freemasonry, towards the great work of reintegration with the centre, or union with the divine as the supreme end of all research, such objects to be pursued by all legitimate means, from which any identification with social or political movements is expressly excluded, the same being neither means nor ends. these are the 32 paths of the absolute in respect of the s.c. of r. and are the irremovable landmarks thereof, to w

GNOSTIC CATECHISM

and for all. this is of course a scheme of my own doing for my seminal work on the secret doctrine of religious societies'85[85. waite's strictures on castle's paper were, of course, quite unjust but his diary entry is highly significant in that it reveals how his unpublished esoteric history of freemasonry was being transformed into the secret tradition in freemasonry. magnum opus i before this great work was published waite had written a series of articles on the origins of freemasonry and on the more obscure of the higher degrees, for his own journal, horlick's magazine. these were then published in studies in mysticism (1906. he followed these with a paper on 'the place of masonry in the rites of initiation' for the s.r.i.a. and a series of papers on templar symbolism and history, del

their names unknown, not to desert one another, to resign only by necessity, simultaneous resignation being interdicted unless it be unanimously determined to dissolve the c, and to bear in mind the desirability of finding someone to succeed them if possible (32) the objects of the s.c. of r. are the stimulation and the nourishment of mystic aspiration, more especially in freemasonry, towards the great work of reintegration with the centre, or union with the divine as the supreme end of all research, such objects to be pursued by all legitimate means, from which any identification with social or political movements is expressly excluded, the same being neither means nor ends. these are the 32 paths of the absolute in respect of the s.c. of r. and are the irremovable landmarks thereof, to w

GOETIA LUCIFERIAN

rite is designed to provide a short yet inspired working of invoking the holy guardian angel, from which one shall seek the communion of their higher spirit, genii, daemon and true will. as one comes into contact with the angel-daemon, an illuminated sense of self comes forth; a new type of being may begin to develop. the oath of the magician of the luciferian path is that of illumination and the great work of becoming. in the workings of goetic sorcery, no matter if the invocations/evocations are done in the aims of low sorcery or high sorcery, one should already have sought an operation of will and the discovery of the angel-serpent samael, the illuminator of the path itself. the common logic behind this theory is that you would not take an operation without knowing where you wish to go

se may be burnt, and the sacred bath may be prepared. the purpose of the bath is to refresh the mind and prepare it for the work. mix the water with soothing bath salts and a touch of abramelin oil and other of your choice. before entering the water, touch thy temples and forehead the adornation of the bath by the sacred waters of hecate and the cleansing light of lucifer, i am to prepare for the great work, and my body shall be a temple of both abstinence and fornication. after the bath and when you have robed yourself 31 the adornation at the induing of the vestments- o set-an, lord of the earth, lucifer, lord of the air, hecate, goddess of waters and shaitan, lord of flame, that i shall be wrapped in the cloak of the wolf and encircled in the serpents skin, so it is done! the conjuratio

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

ugh the badge of the hermetic cross. hear me! i arn one who has received the mystic title of periclinus de faustis and the symbol of aretz. as a wanderer in the wilderness, i invoke the powers of earth to bear witness to my spiritual endeavor. grant me the knowledge of the element of earth and the active realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

le through the badge of the cup of stolistes. hear me! i arn one who has received the mystic title of monocris de astris and the symbol of maim. as a unicorn of the stars i invoke the powers of water to bear witness to my spiritual endeavor. grant me the knowledge of the element of water and the creative realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

hear me! i arn one who has received the mystic title of poraios de rejecttis and the symbol of ruach. i have been brought from amoung rejected. as a lord/lady of the 32nd path, i invoke the powers of air to bear witness to my spiritual endeavor. grant me the knowledge of the element of air and the astral realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in

GOLDEN DAWN RITUALS ENOCHALL

the first division of the aethyr zim (37. ged: name of the enochian letter representing g. gedoons: governor of the second division of the aethyr loe (35. gedotbar: begotten. geh: thou art. gemeganza: your will be done. gemnimb: governor of the second division of the aethyr tex (89. 25 genadol: governor of the second division of the aethyr deo (20. genetaahe: g netaab, your government. geobofal: great work. gephna (meaning unknown) ger: name of the enochian letter representing q. geta: out of him. gethog: name of mars perimeter. gevamna: beginning. ggom: subservient angel of water angle of earth tablet. gi: with. gi gi par: of living breath. gigipah: breath/ living breath/ of living breath. gil: we want) gima: angel companion of magl. gisa/ gisg: name of the enochian letter representing t

GOLDEN DAWN RITUALS F

e divine and angelic names of trapt, saying the following (while reciting the prayer, raise your hands and eyes skyward, and lower them as you finish "o thou most sublime majesty on high, who art at certain seasons worthily represented by the glorious sun of trapt, i beseech thee to bestow upon this symbol of the rose and the cross, which i have formed to thy honor, and for the furtherance of the great work, in a spirit of purity and love, the most excellent virtues, by the divine name of hwhy, and the great name of tudw hwla hwhy. deign, i beseech thee, to grant that the great archangel lapr, and thy mighty angel lakym may, with their power, strengthen this emblem, and through the sphere of the splendid orb of shemesh, may confer upon it such power and virtue, as to lead me by it towards

GOLDEN DAWN RITUALS J

use of the same, but will keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubea et aurea crucis before the eyes of any person save for the permission of the chiefs of the order. trapt: i further promise and swear that with the divine permission, i will, from this day forward, apply myself to the great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. jxn: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest d

GOLDEN DAWN RITUALS K

of the same, but will keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubea et aurea crucis before the eyes of any person save for the permission of the chiefs of the order. tiphareth: i further promise and swear that with the divine permission, i will, from this day forward, apply myself to the great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. netzach: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highe

ashuah, yehovasha, i authorize and charge ye, ye forces of evil that be beneath the universe, that, should a member of this order, through will, forgetfulness, or weakness, act contrary to the obligation which he hath voluntarily taken upon himself on admission, that ye manifest yourselves as his accusers to restrain and to warn, so that ye, even ye, may perform your part in the operations of the great work through the order. thus, therefore, do i charge and authorize ye through yehashuah, yehovasha, the name of sacrifice (three adepts disjoin wands and cruces. chief adept steps out of pastos) chief adept "let the pastos be placed without the vault as in the third point of the ceremony of adeptus minor (the pastos is carried out by the fourth and fifth adepts into the outer chamber. the li

GOLDEN DAWN RITUALS U1

chidah is the manifestor. it is, therefore, the lower genius or viceroy of the higher genius which is beyond, an angel mighty and terrible. this great angel is the higher genius beyond which are the archangelic and the divine. recall the trapt clause of the adeptus minor initiation "i further solemnly promise and swear that with divine permission i will from this day forward apply myself unto the great work which is to purify and exalt my spiritual nature, that with divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event, i will not abuse the great power entrusted unto me" note that this clause answereth unto trapt, seeing that it is the lower will that must apply itself unto this work because

GOLDEN DAWN RITUALS U3

phesch, 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 of the divine in the qlippoth" here, we clearly see the hierarchy within man now working in perfect integration and harmony. thus, the nephesch takes on the appearance in the qlippoth as the divine ruler or genius. thus, the true

e power of the divine in the qlippoth" here, we clearly see the hierarchy within man now working in perfect integration and harmony. thus, the nephesch takes on the appearance in the qlippoth as the divine ruler or genius. thus, the true will, the divine will, now emanates from the divine through the higher genius, the lower will, and the nephesch, in all aspects. even the qlippoth serve unto the great work "thought" is a mighty force when projected with all the strength of the lower will under the guidance of the reasoning faculty and illuminated by the higher will. this clearly indicates to us the need for invoking the divine and angelic names so that our lower will may be willing to receive the influx of energy and integrate properly with the higher will. it is more than merely intoning

GOLDEN DAWN RITUALS VENUSZAM16

bound thrice with a cord so that hagiel shall not see the light not move until he manifest unto me. i proclaim that this talisman shall be charged by the intelligence hagiel, in order that spiritual vision may be mine, and that it may assist us to overcome all obsticles of both a spiritual and material nature so that this order may grow with great rapidity and thus, may be enabled to perform the great work" step 14 pick up the talisman and place it at the foot of the altar "i, do solemnly pledge myself in the name of yhvh tzboath, to consecrate in due ceremonial form this venus talisman. and i assert, that with divine aid, i shall invoke the intelligence hagiel from his abode in nogah that life and power may be imparted to this bowl of desire, and that hagiel shall live in this bowl for a

he name of yhvh tzboath, to consecrate in due ceremonial form this venus talisman. and i assert, that with divine aid, i shall invoke the intelligence hagiel from his abode in nogah that life and power may be imparted to this bowl of desire, and that hagiel shall live in this bowl for a period and perform his work apoun petitions placed within, and to the end that i may be assisted to perform the great work, and that i may be better able to assist my fellow men. may the powers of netzach witness my solemn pledge" step 15 place the talisman on the white triangle on the altar. stand west of the altar and face east "ye powers of nogah which i have invoked to this temple, know that all is now in readiness to consecrate this talismatic bowl of desire. aid me with your power that i may cause the

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

h, for i am he even as he is in me. lift up your heads, o ye gates. be ye opened, ye everlasting doors, that the king of glory may come in" step 30 make over the talisman the sign of the rending of the veil, and say "let the white brilliance of the divine spirit descend upon this creature of talismans, to fill it with the glory of thy majesty that forever it may be unto me an aid to aspire to the great work" step 31 draw the flaming sword over the talisman. say "glory be unto thee, lord of the land of life, for thy splendor flows out rejoicing, even unto the ends of the earth" step 32 take up the talisman, pass to between pillars and, formulate an astral banner of the east about it. say "behold ye powers and forces of nogah which i have invoked. take witness that i have duly consecrated th

GOLDEN DAWN RITUALS ZAM10

ke and beseech you, that the vapors of this magical n and this consecrating m be as a basis on the material plane for the foundation of this shroud of art" step 14 formulate the shroud mentally. say "i, of the rosea rubea et aurea crucis, do hereby formulate to myself the blue-black egg of hoorpokratist as a shroud of concealment that i may attain knowledge and power for the accomplishment of the great work, and to use the same in the service of the eternal genius. and i bind and obligate myself, even as i was bound to the cross of obligation, and do spiritually swear and affirm that i will use this power to a good purpose only, to 7 help me eventually to aid and serve my fellow man. and i declare that with the divine aid in this operation, i shall succeed, that the shroud shall conceal me

GOLDEN DAWN RITUALS ZAM11

air as they are vibrated) say "supernal splendor which dwellest in the light to which no human can approach, wherein is mystery and depth unthinkable and awful silence, i beseech thee who art shekinah and aima elohim. look down upon me in this ceremony which i perform not in my honor, but in thy honor, for your kind and generous assistance in aiding me in my understanding of my true will, in the great work of my own soul, and the unified soul of the rosea rubea et aurea crucis, so that i may quench those who thirst for truth, with the blood of my self sacrifice. grant thine aid unto the highest aspiration of my soul in the name of the lord of the universe and in the divine name of \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come

t facing east and look at yourself. 4 invocation of hru "i invoke thee by the divine name of iao, thou great angel hru, who art set over the operations of secret wisdom as the sphinx is set over the land of egypt. strengthen and establish very honored frater/soror_ in his search for divine light. build and strengthen his will and neschamah to aid him in the accomplishment of his true will and the great work. touch him/her now with thy angelic hands so that he may be enabled to rise beyond that lower selfhood which generates into nothingness, unto that higher selfhood which is the radiating clear light of the spirit" visualize the angel hru touching your nephesch. step 6 look at your spiritual body and say "i call upon the divine white brilliance to descend upon very honored frater/soror_ i

he watchtowers of the universe, and i solemnly charge ye by the divine names hwchy, hcwhy to guard this spirit and the sphere of very honored frater/soror, and keep far from him all evil and the unbalanced that they be not allowed to penetrate to his spiritual realm. inspire and sanctify him so that he may be a light into the body and the lantern of illumination guiding into the completion of the great work" step 18 move to the east. reunite with yourself, meditate on your spiritual self and your true will. step 19 move back to the west behind the altar, and close by the watchtower and final releae magical eucharist r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 (note: this should be preferably performed between four to five adepts. otherwise it may be performed entirely by one ad

GOLDEN DAWN RITUALS ZAM13

h shall shine on the summit of calvary. fraters and sorors, let us remember that it is by our wounds that we are healed. it is by the wounds on our bosom and the wounds of yehashuah, the sacrificing of the lower unto the higher that we are justified. for it is not the actual blood upon the cross that renews us and glorifies us, but rather it is the life force that we as rosicrucians devote to the great work, and our triumphant and glorious return home unto the infinite light of the supernals" second adept "let us this day renew ourselves unto the light, for if we cling unto the ruach, then we have the fruits of the ruach which end in the endless grade. if amoun wishes to come after me, he must deny his very self, take up his cross and follow in my steps. whosoever loves his life will lose

f the same, but will 7 keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubea et aurea crucis before the eyes of any person save for the permission of the chiefs of the order. tiphareth: i further promise and swear that with the divine permission, i will, from this day forward, apply myself to the great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. netzach: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highe

GOLDEN DAWN RITUALS ZAM16

lors. this is now covered with a black veil, and bound thrice with a cord so that layphy shall not see the light not move until he manifest unto me. i proclaim that this talisman shall be charged by the intelligence layphy, in order that spiritual vision may be mine, and that it may assist me to overcome all obsticles of both a spiritual and material nature so that i may be enabled to perform the great work" step 14 pick up the talisman and place it at the foot of the altar "i, do solemnly pledge myself in the name of la, to consecrate in due ceremonial form this k talisman. and i assert, that with divine aid, i shall invoke the intelligence layphy from his abode in qdx that life and power may be imparted to this talisman to the end that i may be assisted to perform the great work, and tha

rm a true and wonderful link for me with all those powers of love, wisdom, grace, abundance and benignity which rise rank upon rank to the feet of the holy spirit. o ye divine powers of dsj, manifest yourselves through this intelligence, layphy, to show forth the majesty of your realm, the love and the magnificence of your godhead, so that through this creature of talismans, i may ever pursue the great work and assist in the initiation of my fellow men. in so doing, grant that unto layphy who shall charge this talisman, be given a great reward in that day when the crown of the glory of my genius shall be placed upon my head, and that his nature may become more illumined and glorified, more capable of receiving that divine influx which abides in the heart of god and of man" step 17 lift up

h, for i am he even as he is in me. lift up your heads, o ye gates. be ye opened, ye everlasting doors, that the king of glory may come in" step 30 make over the talisman the sign of the rending of the veil, and say "let the white brilliance of the divine spirit descend upon this creature of talismans, to fill it with the glory of thy majesty that forever it may be unto me an aid to aspire to the great work" step 31 draw the flaming sword over the talisman. say "glory be unto thee, lord of the land of life, for thy splendor flows out rejoicing, even unto the ends of the earth" step 32 take up the talisman, pass to between pillars and, formulate an astral banner of the east about it. say "behold ye powers and forces of dsj which i have invoked. take witness that i have duly consecrated this

GOLDEN DAWN RITUALS ZAM17

or, a perfect method of all arts. but such is their opposition that they still keep, and are loath to leave, the old course, esteeming porphyry, aristotle, and galen, yea, and that which hath but a mere show of learning, more than the clear and manifested light and truth. those, if they were now living, with much joy would leave their erroneous doctrines; but, here is too much weakness for such a great work. and although in theology, medicine and mathematics, the truth doth oppose itself, nevertheless, the old enemy, by his subtlety and craft, doth show himself in hindering every good purpose by his instruments and contentious, wavering people. to such an intention of a general reformation, the most godly and highly illuminated father, our brother, c.r.c, a german, the chief and original o

GOLDEN DAWN RITUALS ZAM20

place the four elements of rose, wine, bread and salt, and incense from the censer, into the burning cauldron. say "o ynda, thou mighty and secret soul that is my link with the infinite spirit, i beseech thee in the name of hyha and in the tremendous name of strength through sacrifice hwchy, hcwhy, that thou manifest in me. manifest thou unto me, i beseech thee my angel, for thy assistance in the great work so that i, even i, may go forward from that lower selfhood which is in me, unto that highest selfhood which is in god the vast one. manifest thyself unto me, in me, and by a material manifestation i do here offer unto thee the elements of the body of aeshoorist upon the place of foundation. for osiris onnophris hath said 'these are the elements of my body, perfected through suffering an

it may be renewed' wherefore behold! into this brazen cauldron i cast this wine, this bread and salt, and finally this rose, that their essences may be volatilized by the o which is beneath. accept now these elements thus volatized by the o, and from them form a body by me and in me, that thou, my genius, the spirit of my soul, mayest manifest thyself physically unto me, for my assistance in the great work" 10 step 25 pass west of the altar. kneel and project astrally to pillars, saying "father of all beings, and of spaces, i invoke thee and i adore thee. look with favor upon my higher aspirations, and grant unto me that my genius may manifest unto me, and in me, and through me, with a physical manifestation. khabs am pekht. konx om pax. light in extension" step 26 return to body. rise an

to body. rise and go east of altar, face east "and now, in the tremendous name of strength through suffering, hwchy, hcwhy, do i crush ye down, o ye forces of evil that be beneath the universe in me, thus, do i transmute ye, that ye also may become a base and a foundation unto my higher soul, that my genius may manifest unto me physically, in me and by me, and thus, also ye shall help forward the great work" step 27 pass forward to between the pillars. with arms in the form of a cross, attract the genius from above, and say "o mighty being, the locks of whose head are formed from the divine white brilliance of the eternal crown, who are clothed with the garment of purity, and girt with the golden girdle of the sun of beauty, in whose right hand are grasped with an absolute rule the seven m

GOLDEN DAWN RITUALS ZAM21

wers invoked here this day, and by the power of the blood of the rose, as it is desired, so shall it be (all move back to original positions) chief adept "fraters and sorors, let us first seek always in all things true wisdom, the summun bonum, the stone of the philosophers. our order is dedicated to healing, not to hurting, to helping, not to hindering, to the higher genius the true will and the great work. but let us remember the blood of the martyrs, and let us always commit to defending this temple, this order and all those who in innocence seek the true and celestial light with whatever force necessary. let us kneel "oh lord of the universe, the vast and mighty one, into thy hands do we place our hopes and our trust, for without you, our lord, we are hopeless and defenseless. unto the

GOLDEN DAWN RITUALS ZAM22

manifest unto me. i proclaim that this talisman shall be charged by the intelligence, laykn, and that the power of trws shall live there in conformity with my will under the mastery of laykn. i proclaim that through the help of laykn, the spiritual vision of a shall be mine, and that it shall help me overcome all obstacles of both a spiritual and material nature so that i may be enabled to do the great work! step 8 pick up the talisman and place it at the foot of the cubical altar. say: i, frater/soror, do solemnly pledge myself in the name of tudw hwla hwhy, to consecrate in due ceremonial form this a talisman, and that i assert that with divine aid, i shall invoke the intelligence, laykn, and under the mastery of laykn, the spirit of the sun, trws, from their abode in cmc that life, powe

i, frater/soror, do solemnly pledge myself in the name of tudw hwla hwhy, to consecrate in due ceremonial form this a talisman, and that i assert that with divine aid, i shall invoke the intelligence, laykn, and under the mastery of laykn, the spirit of the sun, trws, from their abode in cmc that life, power and spirit may be imparted to this talisman to the end that i may be able to perform the great work and that i may be better enabled to aid my fellow human beings. may the powers of a and the holy one, blessed be he, witness my pledge. step 9 place the talisman on the white triangle upon the altar. stand west of the altar and face east. say: o ye powers of trapt which i have now invoked within this temple, know that all is now in readiness to duly and completely consecrate this talism

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

manifest unto me. i proclaim that this talisman, shall be charged by the intelligence laykn, and that the power of trws shall live there in conformity with my will under the mastery of laykn. i proclaim that through the help of laykn, the spiritual vision of a shall be mine and that it shall help me overcome all obstacles of both a spiritual and material nature so that i may be enabled to do the great work! invocation of the four elements step 1 take up talisman in left hand, circumambulate one time. say: laykn spake unto the exorcist, i am the aspirant to the throne of trapt. i am the intelligence of the sphere of cmc. i have entered the presence of the majesty divine through the power of the mighty name. step 2 after one full circumambulation, stop at the fire tablet. say: before thy bo

i set me upon high, for i am he even as he is in me. lift up your heads, o ye gates. be ye opened, ye everlasting doors, that the king of glory may come in (make the sign of the rending of the veil over the talisman) let the white brilliance of the divine spirit descend upon this creature of talismans to fill it with the glory of thy majesty, that forever it may be unto me an aid to aspire to the great work. closing step 1 draw flaming sword over talisman. say: glory be unto thee, lord of the land of life, for thy splendour flows out rejoicing, even unto the ends of the earth. step 2 take up the talisman, pass between the pillars, formulate an astral banner of the east about it. say: behold ye powers and forces of trapt which i have invoked. take witness that i have duly consecrated this c

GOLDEN DAWN RITUALS ZAM4

brilliance: a d r a h n y n d a y h a r rah ynda 3 this can also be painted on black poster board in white letters or the poster board may be in the four elemental colors. this will require much more work, but will give you more elemental control, whereas the white letters on black will elevate you spiritually and be of great service to the zelator adeptus minor in the overall achievement of the great work. step 4 pronounce the name slowly, vibrating it a minimum of seven times, though more would be better. make the letters flash and glow. step 5 invoke the telesmatic image of rah ynda in your sphere of sensation. make certain the image fills your entire universe (see lesson on telesmatic images) step 6 continue by the formula of the middle pillar vibration method, then absorb the image i

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

others have used the same or similar ciphers to communicate with their opposition. the simple english-based cipher of 26 letters discussed in this book is directly traceable to the qabala of nine chambers, a hebrew-based cipher of unknown antiquity; used for centuries to decode messages and secrets communicated in mystical writings, names and holy books. 2 allen h. greenfield symbolic tree of the great work conception and drawing by elmer e. hartman 3 1 the basic premise first, some people among us are in the know about ufo phenomena, which have manifested throughout history. certain people have known the nature of this phenomena, and used its nature, for almost as long. second, those in the know are interactive with the phenomena and have long been so. indeed, separating out the phenomena

ords, it is interesting that, by theosophical addition, 788= 7+8+8=23/2+3=5 the fifth who is invisible. 788 also produces love/will key: do what thou wilt shall be the whole of the law. love is the la w, love under will. 788= all rare scents are of jasmine and rose; silver, gold and lapis lazuli& jasper are there, which hits upon our gold theme. gold, be it noted, is in some sense the goal of the great work and is a source of both health and wealth. the bruchah or blessings are the closest thing in judaism to a formal sacrament comparable to communion. only it is a communion with a vine not a god. say you so? jesus, quoted in john 15:1: 1 am the true vine and my father is the husbandman. the powdered white gold produced by modern, but alchemica4 processes brought to mind the white tincture

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ile. these goals can be achieved by progressively entering and experiencing the thirty aethyrs. they can also be achieved by an invocation of your holy guardian angel. the only valid objective in performing any of the lesser rituals is to purify or strengthen an aspect of yourself or your world in order to achieve success in the ultimate ritual. successful completion of the ultimate ritual is the great work of the true magician. enochian magick is nothing less than a path of spiritual development. the rise upward through the thirty aethyrs is a progressive, spiritual journey toward the essential nature of all things.it is a climb from earth through water, air, and fire finto indescribable spiritual realms and beyond. along the way you, the magician, will learn to see through illusion and d

another. as a practitioner of enochian magick you must determine your true will, decide upon your course of action, and carry it through without fear. you also must respect the inherent right of every other person to do the lame. another way of stating this theorem is that every man and every woman is an inherent ly complete and sel f -sufficient individuality. the essence of man is monadic. your great work is largely the process of realizing the truth of this theorem. aleister crowley's famous dictim "do what thou wilt" is a direct corollary of this theorem. if the word''thou' refers to the human ego or personality, this becomes a license to debauchery and will result in a misuse of magick but if the word-`thou' refers to the spirit, or individuality, then the dictim becomes a way of livi

if the word''thou' refers to the human ego or personality, this becomes a license to debauchery and will result in a misuse of magick but if the word-`thou' refers to the spirit, or individuality, then the dictim becomes a way of living that is in harmony with nature and natural law. you are already spiritual. you are a star in the hidden core of your being. once this fact is seen to be so, your great work will be to express your 28 spiritual nature in your daily life "do what thou wilt" is another way of saying'"do outwardly in your life what is already inherently in the core of your being" it means first know thyself, and then, and only then, be thyself. enochian magick teaches that when you, the magician, vise into the 8th aethyr, zid, you will confront your holy guardian angel convers

of the four great igngs of the watchtowers. while executing this ritual, you must be able to "see" the flaming pentagrams in the air alter tracing them with your wand. at the end of step 10 you should be able to feel the four kings and yourself together as a living pentagram. 101 hexagrams of the elements the hexagram, symbol of the macrocosm and microcosm interlaced, and hence of the end of the great work. aleister crowley, gematria the hexagram is a powerful symbol representing the operation of the seven planets under the presidency of the sephiroth. usuaily, it is traced with the single point uppermost. it is not an evil symbol with the two points upward, and this is a point of dif ference from the pentagram. the golden dawn's the ritual of the hexagram when invoking, evoking, or banis

lil, and all the inconceivable realms above the first aethyr are without sex, which is to say that masculinity and femininity do not exist as separate qualities in those sublime regions. however, below lil each subplane downward into the physical plane is charged with forces that are either masculine or feminine or combinations of both. masculinity and femininity are two sides of a duality. your great work is to unite all dualities. the union of microcosm and macrocosm, the subjective self with its objective world, implies the union of all dualities including sexual polarities. it is your task as a magician to seek within yourself all of those qual i t ies charact er i zed as mascul ine or feminine. modern psychology suggests that every man has a feminine psychic component and that every

. modern psychology suggests that every man has a feminine psychic component and that every woman has a masculine psychic component (this idea is expressed in the jungian descriptions of the anima and animus. in other words, a person outwardly male is inwardly female and vice versa. this idea echoes the magi -cal theorem that e ve ry indi vidual is essentially sufficient to himself. a part of the great work of every magician is to cultivate those virtues and qualities in which he/she is deficient. to do this a man may invoke one of the female enochian 152 deities, or one of the egyptian goddesses who presides over certain of the lesser watchtower squares such as isis or nephthys. he can then identify himself with her and adopt her qualities as his own. similarly, a woman may invoice one of

n enochian magic. kelly, totally unprepared for such an encounter, left dee and gave up magick from that moment. crowley on the other hand, was fully pre-pared and so was able to directly experience all of the aethyrs up to and including lil. the physical body is a sexual organism. sex can not be avoided, nor should i t be. the enochian magician accepts sexuality as an important part of life. the great work is the unification of the dualistic poles that comprise the basis of our universe. this unification includes the duality of male and female. it takes place in the mind, not the body (i.e, in the mental body rather than the physical body. every physical act of sex should be a creative conscious expression of the great work. as such, every physical act of sex should be a magical act. 153

s magical formula. the letters of kal add up to 314 which is the sum of babalon (110) and the beast (lnniao= 204. in enochian, the word kal means "to solidify" the formula of kal is associated with the mystery of babalon and the beast and their ultimate union. this is shown in the number 314 which is equal to ia-idon- toant meaniing "all powerful uniion. this mystical union is none other than the great work. also 314= 157x2 where 157 is the number for zorge which can mean love, friendship or kindness, and the number for batawah, the king of the watchtower of air. the formula of kal is expressed in its letters: the hierophantof taurus (a) with the fire of judgement (k) on his left and the chariot of cancer (l) on his right.in other words, it is the formula of consciousness acting through pr

the word of the aeon, abrahadabra. in addition, 209= 11x19 where 19 is the number for sa-a meaning "within me" indicating the arena of operation for this formula. this powerful formula is connected to the first aethyr, lil, through the number 76 (ul= 76) because 76x11=836. this is probably the most important of the enochian formulas. it should be used only for operations directly connected to the great work. iliatai is the formula for the knowledge and conversation with your holy guardian angel. the letters demonstrate the exact nature of the formula: movement (the chariot of cancer) is guarded by temperance/art, and indeed the entire working of this formula is encompassed by temperance/art. also, the desire for creativity (strength/lust in leo) is carefully guarded by initiated consciousn

old crowley that "the wine of the cup is the blood of the saints" the cup is thus filled with the lives of those who have devoted themselves to 239 helping others. another name for this wine is compassion. loe, like most of the aethyrs, contains an initiation. this initiation is called the mystery of babalon. in this initiation you will be required to shed your blood into her cup and share in her great work, and unite yourself with her. the result of this union is understanding. loe is below the abyss but is very close to the sephiroth, binah, and you will probably experience some of the powerful feminine forces flowing down from dinah. after a successful initiation you will see a vision of babalon and the beast somewhat like you did in the 16th aethyr, lea. however, because of your experi

GREY W G CONDENSATION OF KABBALAH

r finding beliefs and thoughts. the raw material is our consciousness, while the concepts of the kabbalistic system are both the implements and the book of instructions for using them to build our lives with if we want to find god in and for ourselves. a do-it-yourself kit for that specific purpose. the actual work itself has to be done by the people concerned, and at one time this was called the great work or magnum opus in latin. that is surely true at all times. to discover a reason and purpose for being alive in the first place, then making both sense and sentience discover the maximum of meaning in life relative to your own existence. the work of kabbalah offers such an opportunity for those able to do it. it has never claimed to be either easy or effortless, but it does claim to be e

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

considerable importance. see: rosicrucian questions and answers with complete history of the order, published by the rosicrucian publishing department (amorc, san jose, california, u.s.a [3] in the affairs of the birth of the american nation, as can be seen by records in philadelphia and washington. the ancient law that each 108 years was a cycle of rebirth, activity, rest, and waiting, made the great work in america come to a close, as far as public activities were concerned, in 1801 (108 years after the founders left europe. then for another 108 years the order in the americas was in its rest period with only certain descendants of the last initiates passing to one another the rare records and official documents. then came 1909.108 years after the year 1801.and the time for rebirth and

of our higher degrees, where the metaphysical principles are taught, we learn that thought vibrations can be directed into designs and "forms" just as with the sand and the physical vibrations on the glass. the rest of the chart shows how nature adheres to the law of the triangle in the formation of snow crystals, ice crystals, mineral crystals, and acid crystals. nature is truly an artist in her great work, but solely because she uses system and order. crystallography the science which treats of crystals a crystal is a portion of inorganic matter with a definite molecular structure and an outward form bounded by plane surfaces called "crystal faces" and conforming to the angles of a triangle. these crystal faces result from the regular arrangement of the particles of the substance undergo

purer and unmodified nature. and.when none of the rays unite we find that the atoms do not give a true mixture of any kind. thus we see that theoretically, at least, there is a great deal to study and learn about the potentiality of atoms and the emanations of atoms; for in the potentiality and in the rays lies the secret of the combination of atoms and the formation of matter. this, then, is the great work of rosicrucian chemistry, and in our order are found laws making all those things plain which i have been able to refer to only in a veiled way in the interpretation of the work and discoveries of dr. john dalton. conclusion members are urged to study this carefully. reference to any standard textbook on chemistry will be helpful. it must be realized that since dalton's time there have

economy of time? this, too, is an age-old question, asked in 144] the mystery schools of egypt, as it is asked in the arcane schools of our order today. there is but one answer: by taking the preliminary and graded steps in the earthly schools of the masters and attaining the degrees of readiness through directed preparation. hence the establishment of the arcane schools in all lands; hence the great work allotted to them by the masters. where are the great masters and how are they contacted? here we find more difficulty in answering, not because our knowledge is meager, but because language is inadequate to express the sublime facts. there are some conditions of cosmic life which even the language of the shakespeare gems could not describe. we may comprehend, we may apprehend, and there

sciousness of events now occurring and decreed to occur in the near future. it is knowledge and not a prophetic impression. then follow guiding instructions and definite knowledge of laws and principles, acts, and actualities in accordance with the needs and desires of the member. from then on the member attends the earthly lodge as a worker to help others who are on the path and to assist in the great work; but he receives no instruction through an earthly master by means of books, lectures, papers, or diagrams. this is why we urge those who have gone fairly high in the development of their psychic bodies, and have attained certain knowledge and powers in our order, to maintain a close contact with the order, with its class masters, and its imperator, for through such contact these member

e cosmic he can expect compensation. that is why the keynote of the rosicrucian order is service. all through the graded work in the temples of our order the student is impressed with the fact that service is the duty he owes to it and all mankind. few members realize, of course, the many ramifications of the rosicrucian order, and in its public literature it says very little of this phase of its great work. the fact is that not only has amorc in the worldwide jurisdiction (the americas, australasia, europe, africa, and asia) for instance, three or four very definite associate organizations under its direction, but it has twelve definite avenues of service and labor in behalf of its members, and about the same number in behalf of mankind generally. all of these activities .often carried on

les suggested here, much to their own great advancement, the joy of their associates in family and business, and the betterment of mankind generally. it will profit you greatly to try adopting as many of these rules as possible. 1. upon arising in the morning start the day with a prayer of thankfulness to god for the return of consciousness, because of the opportunities it affords to continue the great work and mission of your life. face the geographical east, inhale fresh air with seven deep breaths, exhale them slowly with mind concentrated upon the vitality going to each part of the body to awaken the psychic centers. then bathe, and drink a glass of cold water before eating. 2. upon retiring, and after conducting all psychic experiments scheduled for the night, or attending to any spec

mpulsiveness, so will future blessings, sought or required, be granted to you by the cosmic. the greater the impulsiveness.with little thought as to personal sacrifice .the greater will be the compensation credited in the cosmic. 16. let not a day pass by without speaking to someone of the work of the cosmic through the portal of the rosicrucian order. each day make someone more familiar with its great work, not always by soliciting, not always by preachments, but by simple statements of facts, simple demonstrations, and the kind word of recommendation, 17. respect all persons, honor thy father and mother; be sympathetic to the sinful, helpful to the afflicted, and of service to the cosmic. he is greatest among you who is the greatest servant unto [158] all. hence the master of a lodge and

der your service, and retire with as little recognition as possible. 20. maintain one place in your home that is sacred to you and your order. in it find peace and time for meditation daily. profane it not with pleasures of the flesh, but sanctify it with your higher thoughts. 21. give your support, moral or physical, to some church in your community, that it may have your help in carrying on the great work in its light. 22. assume no political office without properly and duly notifying all who may sponsor or support your attainment of your definite views and principles toward humanity at large, that they may not expect or depend upon your submission to principles of a lesser degree. 23. judge not, unless you are so placed that those to be judged come legally and formally before you as an

e soul force within us, then perfection is realized. we are then one with the consciousness of the cosmic. at such a time, rebirth is no longer necessary. religion.the knowledge of god and god's ways leads to a real religious devotion on the part of rosicrucians, and the mystic is always a true student of essential theology. but aside from uniting with sectarian churches in order to assist in the great work they are doing, the rosicrucian is broad and tolerant in his religion and ends god in everything and every one of his creatures. ritual.ritualistic ceremonies are a combination of acts and symbols designed to induce a psychic and emotional experience. they are not an intellectual presentation of ideas intended to convey knowledge. every mystical ritual is a well-organized psychological

HAMIL THE ROSICRUCIAN SEER

enseofright. no matter what it was,ifhebelieved that he was right, he would publicly avow it.thatsense of right and truth has done a great, very great, good for his fellow men, by itself;buthow much greater good would that do when guided by a religious sense ofright;-whenhe can do those things under the blessing of god, how much happier would be his feelings, when he felt that he was chosen for a great work, and that it was the intention of the almighty to give his reward accordingly. i wish you to write to mr owen, to give him my answer to all those questions, express my hope that his opinions on that subject will be changed, and after that my pleasure in answering any questions that he may lay before me, as also in a communion through this mirror with himself. croydon monday morning,2oct

engraved platesmounted-withreferences to agrippa, barrett &c. i decline lending this to anyone. all that can be learned about tycho brahe is to be found in biog. dictionaries but i never saw any reference to his occultstudies-ofcourse in his day all astronomers& math[ematicians] believed in astrology and magic.c.drsigismund bacstrom- died very poor but still to the day of his death engaged on the great work in a street leading off of the commercial road. i cannot at present find the year, i have seen itsomewhere-nordo i know if any accountofhim was given in alex tilloch's philosophical magazine" for the year of hisdeath-butthey were old friends. bacstrom was the author and a. tilloch the commentatorofmy 17 volsofhermetic science. d. with respect to my diaries which i was unwilling to lend

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ng tarot cards from france during the 1880s. it is possible that gardner had acquired a pack from this source. the letters 49 have not seen it yet, i do not know what conveniences there are for receiving a visit r. i.shall probably see it on monday afternoon and then i will write. we shall be at anderson's hotel 5 harpur street, theobald's road, w.e' you certainly have arrived at some idea of the great work [i.e, alchemy, but i had arrived at as much 30 perhaps 40 years ago, and yet.i have not accomplished it, partly certainly, because i ?ave n?t tned: when you come to the astral practice, then your difficulties begin, i will explain to you as to books and mss, when i see you. as to the gift of god &c, that does not mean e.xact y what it says, any more than it does as to the very long time

a host of others. we must, however, never forget that the t.s. has a peculiar mission for this "fin de siecle" and englan? and india in particular. the ts. teaches generally and th oret cally for the most part, tho' there are some practical pomts in the s.d [i.e, h. p. blavatsky's the secret doctrine 1888] we should do well to bear in mind and add to the practice of our order. the t.s. is doing a great work, as we may see shortly. the b.b [i.e, the jesuits] are most active and have developed a most elaborate and perfect scheme for the destruction of british power and influence, and it is so far successful, and they may get the upper hand temporarily. i believe that it is this which the mahatmas are trying to provide against. i am thoroughly convinced the b.b. have somehow got at judge, in

HP LOVECRAFT HERBERT WEST REANIMATOR

ee him now as he was then- and i shiver. he grew sterner of face, but never elderly. and now sefton asylum has had the mishap and west has vanished. west clashed disagreeably with dr. halsey near the end of our last undergraduate term in a wordy dispute that did less credit to him than to the kindiy dean in point of courtesy. he felt that he was needlessly and irrationally retarded in a supremely great work; a work which he could of course conduct to suit himself in later years, but which he wished to begin while still possessed of the exceptional facilities of the university. that the tradition-bound elders should ignore his singular results on animals, and persist in their denial of the possibility of reanimation, was inexpressibly disgusting and almost incomprehensible to a youth of wes

INITIATION INTO HERMETICS

ft side neutral, the inside electrical. the last vertebra& anus: fore and back part neutral, right and left side as well, the inside magnetical. with the help of this occult anatomy and the key of the tetrapolar magnet, the adept may compile further analogies if wanted. the alchemist will recognize that the human body represents a genuine athanor in which the most perfect alchemistic process, the great work or the preparation of the philosophers stone is visibly performed. herewith the chapter dealing with the body is finished. i do not assert that all has been regarded, but in any case, with respect to the elements, i mean to say, the four-pole magnet, i have treated the most important problems and revealed the secret of the tetragrammaton in view of the body. 10. the roughly material pla

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

found in the processes of alchemy and of the hermetic science; that the mystical sense of scripture is not otherwise explainable than by the philosopher's stone; and that the attainment of the great art or of the secrets which lie locked, is heaven, in the rosicrucian profundities. old and new testament, and their historical accounts, are alike hermetic in this respect. the grand magisterium the great work, as the alchemists call it is mythed by moses in genesis, in the deliverance from egypt, in the passage of the red sea, in the jewish ceremonial law, in the lives of the patriarchs and prophets, such as abraham, david, solomon, jacob, job. in this manner the true cabalists are supposed to be alchemists in common with the magi, the sages, philosophers, and priests, when these possessed t

K AMBER THE BASICS OF MAGICK

arre stuff as makes a nightmare. it is all a matter of degree. most mild self-interest magick (one of the most common kinds) would be called 'gray. better terms may be *constructive magick* as being beneficial; and *aversive magick* as magick intended to work against the natural order, and to tear down. there is also the *high magick* of spiritual alchemy (ie. spiritual growth, also known as 'the great work; and conversely there is 'low magick' which is concerned with materiality. any magick act is likely to produce side effects regardless of whether or not the desired result is achieved. such side effects are no problem for constructive magick, since they are benificial as well. however, aversive magick can produce aversive side effects which may even harm the magician- aversive magick is

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

ishers, n.d, writes (pp. 73-74: in spain the cabbalah assumed a more philosophical form, due to the influence of the religious philosophy which was already fully developed in that country. there are numerous points of contact between it and the work of the three great thinkers jehudah halevi, solomon ibn gabirol, and abraham ibn ezra. the first-named devoted some space to the sefer yezirah in his great work cuzari. gabirol as a neo- platonist has many resemblances with the cabbalah. c finally abraham ibn ezra made mystical numerical and literal analyses of the name of god, particularly in his writings yesod mora c i. on ibn gabirol, refer to. raphael loewe fs ibn gabirol (new york: grove weidenfeld, 1989, an analysis of ibn gebirol fs life and writings. included is a full translation of ke

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

em solid melt away; confidence replaces doubt; glimpses of the goal are caught through rifts in the clouds; and the earth-born mists vanish before the rays of the rising sun. instead of fragments of half-understood traditions, confused and uninterpreted, we find in our hands a splendid science and a reservoir of power which we can use for the uplifting of the world. we no longer ask: gwhat is the great work? we see gthat it is nothing less than a concerted effort to carry out the duty that is laid upon us, as those who possess the light, to spread that light abroad through the world, and actually to become fellow-labourers with t.g.a.o.t.u. in his great plan for the evolution of our brn h. the detailed explanations of the ceremonies are profoundly interesting and illuminative, and i commen

of the trinity was the predominant quality of the lodge. the master of the third grand lodge typified beauty, and the wisdom and the strength were made subordinate to that third aspect of the hidden light. 69. as every one present had to bear his part in building the form, exact co-operation and perfect harmony were absolutely necessary, and only people who could forget themselves entirely in the great work were selected from the ordinary lodges to become members of these three grand lodges, whose power was such that their influence covered the entire country. the slightest flaw in the character of one of the forty members would have seriously weakened the form through which all the work was being done. it is perhaps a relic of this paramount necessity which dictates our present regulation

tive way the divine force which was called down by their act of devotion. if any member fs thought was ineffectual, the mighty temple-like thought-form was correspondingly defective in one part; but the master of the lodge was usually a clairvoyant priest or priestess who could see where the defect lay, and so could keep his lodge strictly up to the mark. thus these lodges also shared in the same great work of force-distribution, though on a smaller scale than the three grand lodges which were specially entrusted with that task. 74. without some purpose such as this our great masonic effort seems unintelligible. we have in nearly all masonic lodges a beautiful opening ceremony, full of deep symbolical meaning, and when understood it is seen to be no mere form, but a wonderfully effective f

the introcessional canticles is intended to help us to harmonize our minds. the words of the canticles tell us of the basis upon which all edifices are built, t.g.a.o.t.u, who is himself the foundation and structure of all things, because there is nothing that is not part of him. every member, as he goes round in the procession, should be dedicating himself and all his thought and strength to the great work about to be undertaken. these words that we sing have a strong masonic association, for this metrical version of the hundredth psalm has been used at the opening of lodge canongate kilwinning ever since its foundation in 1723. there is one word in that version to which i want to make special reference in passing. in the first verse, where we sing ghim serve with mirth h, some uncomprehe

t attendance at these is not obligatory. the true mason, however, regards it not only as a solemn duty, but also as a great privilege to attend his lodge, realizing that, though the lodge exists to help its members, it has a far greater and wider function in shedding the spiritual influence of masonry upon the world. by his regular attendance at the meetings he is definitely participating in that great work. his progress in the order will depend upon the zeal and assiduity which he shows in this service. c. he undertakes to remain in the order and in his mother-lodge for at least three years. he is permitted, after initiation, to visit other lodges, and after he is a master mason to join other lodges, if he so desires; but he must not leave the mother-lodge under the specified period. it i

ed and re-introduced at the direct or indirect suggestion of the h.o.a.t.f. when he thought their re-emergence desirable. let it never be forgotten that all through the ages he (or his predecessor in office) has been gthe hidden life in freemasonry h, and that that life has manifested itself in many ways and through many unexpected channels when and where it seemed best for the carrying on of the great work. 757. to explain, to such an extent as is permissible, the wonderfully illuminative teaching of this truly sublime degree of the holy royal arch i shall borrow freely from the exposition given in the mystical lecture of the co-masonic ritual of the degree, reserving only such points as are necessary to guard the secrets. 758. having symbolically reached in the 3 the thresh-old of immort

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

to it and what he wishes to make of it, we shall also understand that it embodies one of the finest schemes ever invented for the helping of the world and for the outpouring of spiritual force. many of our brn. have been for many years unconsciously taking part in this magnificent altruistic work; if they can be brought to comprehend what it is that they are doing and why, they will continue the great work more happily and more intelligently, throwing into it the whole strength of their nature both bodily and spiritual, and enjoying the fruit of their labours far more definitely than ever before. chapter i schools of masonic thought a history of freemasonry would be a colossal undertaking, needing encyclopaedic knowledge and many years of research. i have no pretension to the possession o

yle; by its soaring lines and ever-ascending curves, by the richness of its ornamentation and the splendid complexity of its design, by its amazing grace and delicacy, it had power to raise the hearts of men on the wings of its silent music to the very throne of god himself, to mould and enrich their devotion in unseen subtle ways, to pour out upon them spiritual influences which would aid in the great work of transformation which had to be accomplished. 545. the change from romanesque to gothic, then, was brought about deliberately. the inspiration was given to certain master-builders in the different countries by the h.o.a.t.f, and the erection of the splendid cathedrals of the period was carried out by travelling bands of masons passing from centre to centre, and doubtless employing the

nal research in many parts of europe to the study of this subject, and has published the results of her toil in traces of a hidden tradition in masonry and mediaeval mysticism. from that book i extract the following list of mystical societies, interspersed with a few names of individual mystics: 653. in the third century we find manes, the widow s son, the link for all of those who believe in the great work done by the sons of the widow and the magian brotherhood. 654. in the fourth century the central figure for all occult students is the great iamblichus, the forerunner of the rosicrucians. 655. from the third to the ninth century the following organizations and sects appear; manichaeans; euchites; dionysian artificers; ophites; nestorians; eutychians, and the magistri comacini, of whom

LIBER LXI

h nothing; the mind profiteth nothing; that which is unknown to you and above these, while firmly based upon their equilibrium, giveth life. 2. in all systems of religion is to be found a system of initiation, which may be defined as the process by which a man comes to learn that unknown crown. 3. though none can communicate either the knowledge or the power to achieve this, which we may call the great work, it is yet possible for initiates to guide others. 4. every man must overcome his own obstacles, expose his own illusions. yet others may assist him to do both, and they may enable him altogether to avoid many of the false paths, leading no whither, which tempt the weary feet of the uninitiated pilgrim. they can further insure that he is duly tried and tested, for there are many who thi

ose his own illusions. yet others may assist him to do both, and they may enable him altogether to avoid many of the false paths, leading no whither, which tempt the weary feet of the uninitiated pilgrim. they can further insure that he is duly tried and tested, for there are many who think themselves to be masters who have not even begun to tread the way of service that leads thereto. 5. now the great work is one, and the initiation is one, and the reward is one, however diverse are the symbols wherein the unutterable is clothed. 6. hear then the history of the system which this lection gives you the opportunity of investigating. listen, we pray you, with attention: for once only does the great order knock at any one door. whosoever knows any member of that order as such, can never know a

eveal the arcanum; we have only profaned it. 25. now when p. had thus with bitter toil prepared all things under the guidance of d.d.s (even as the hand writes, while the conscious brain, though ignorant of the detailed movements, applauds or disapproves the finished work) there was a certain time of repose, as the earth lieth fallow. 26. meanwhile these adepts busied themselves intently with the great work. 27. in the fullness of time, even as a blossoming tree that beareth fruit in its season, all these pains were ended, and these adepts and their companions obtained the reward which they had soughtthey were to be admitted to the eternal and invisible order that hath no name among men. 28. they therefore who had with smiling faces abandoned their homes, their possessions, their wives, th

e, even as a blossoming tree that beareth fruit in its season, all these pains were ended, and these adepts and their companions obtained the reward which they had soughtthey were to be admitted to the eternal and invisible order that hath no name among men. 28. they therefore who had with smiling faces abandoned their homes, their possessions, their wives, their children, in order to perform the great work, could with steady calm and firm correctness abandon the great work itself: for this is the last and greatest projection of the alchemist. 29. also one v.v.v.v.v. arose, an exalted adept of the rank of master of the temple (or this much he disclosed to the exempt adepts) and his utterance is enshrined in the sacred writings. 30. such are liber legis, liber cordis cincti serpente, liber

LIBER 141

unreasonable to allow full sway to the caprice of the moment. for this caprice so-called is in truth perhaps the voice of the sub-consciousness; that is, it is the deliberate choice of the holy phallus itself "the phallus is the physiological basis of the oversoul" for this very reason are these many men led astray, lost in unchastity and ruin. but let the conscious will be devoted wholly to the great work, then shall the subconscious will choose inevitably the appointed vehicle of the work. it is for this reason that already in the seventh degree the sir knights are sworn to chastity. and this chastity is an abstinence from all gross sexual acts of every kind. moreover, this is further to be observed in the choice, that the second party must be consenting enthusiastically to co-operate p

LIBER 777

by dreams kan and khwan 14 love-philtres tui 15 power of consecrating things. 16 the secret of physical strength. 17 power of being in two or more places at one time, and of prophecy. 18 power of casting enchantments. 19 power of training wild beasts. 20 invisibility, parthenogenesis, initiation. 21 power of acquiring political and other ascendency. li 22 works of justice and equilibrium. 23 the great work, talismans, crystal-gazing& c. tui 24 necromancy. 25 transmutations[[vision of universal peacock. 26 the witches sabbath so-called, the evil eye. 27 works of wrath and vengeance kbn 28 astrology. 29 bewitchments, casting illusions. 30 the red tincture, power of acquiring wealth li and khien 31 evocation, pyromancy kbn 32 works of malediction and death khbn 32 bis alchemy, geomancy, maki

of 10, solid carcer* 27. pentagram 28. tristitia* 29. laetitia* 30. hexagram 31. those of by triplicity 32. triangle 32 bis. those of ey triplicity 31 bis. table of correspondences 16 l* transcendental morality [10 virtues (1-10, 7 sins (planets, 4 magick powers (elements] li. the coptic alphabet. numeration of col. li. english equivalent of col. li. 0. 1 pyrrho-zoroastrianusm (accomplishment of great work# 6 st 2 devotion. sz 3 silence. tt 4 obedience/ 8 5 energy v v 500 ph 6 devotion to great work w w 800 (long o) 7 unselfishness e e 5 e 8 truthfulness f f 90 f, v 9 independence j j. j 1010 scepticism c c 200 s 11 noscere a a 1 a 12 falsehood, dishonesty [envy] b b 2 b 13 contentment [idleness] g g 3 g 14 unchastity [lust] d d 4 d 15. h h. h 16. u u 400 u 17. z z 7 z 18. q q. ch 19. y y

LIBER ALEPH

constant, and there is a variable. seek ever herefore in thy work of the promulgation of the law to discover in each man his own true nature. for in each man his inmost light is the core of his star. that is, hadit; and his work is the identification of himself with that light. it is not every man who is called to the sublime task of the a.a, wherein he must master thoroughly every detail of the great work, so that he may in due season accomplish it not only for himself, but for all who are bound unto him. there are very many for whom in their present incarnations this great work may be impossible; since their appointed work may be in satisfaction of some magical debt, or in adjustment of some balance, or in fulfilment of some defect. as is written: suum cuique. now because thou art the c

le children ye shall in no wise enter into the kingdom of heaven. this is to say that thou must first comprehend thine original nature in every point, before thou wast forced to bow before the gods of wood and stone that men have made, not comprehending the law of change, and of evolution through variation, and the independent value of every living soul. learn this also, that even the will to the great work may be misunderstood of men; for this work must proceed naturally and without overstress, as all true works. right also is that word that the kingdom of heaven suffereth violence, and the violent take it by force. but except thou be violent by virtue of thy true nature, how shalt thou take it? be not as the ass in the lion.s skin; but if thou be born ass, bear patiently thy burdens, and

, or whether they be phantoms in the mind, abideth this supreme magical value, namely: whereas the direction of such journeys is consciously willed, and determined by reason, and also unconsciously willed, by the true self, since without it no invocation were possible, we have here a cooperation of alliance between the inner and the outer self, and thus an accomplishment, at least partial, of the great work. and therefore is confusion or terror in any such practice an error fearful indeed, bringing about obsession, which is a temporary or even it may be a permanent division of the personality, or insanity, and therefore a defeat most fatal and pernicious, a surrender of the soul to choronzon. c liber aleph vel cxi 16 o de cultu (of training) ow, o my son, that thou mayst be well guarded ag

iage be thou bold to affirm the spiritual ardour of the orgasm, fixing it in some talisman, whether it be art, or magick, or theurgy. g the book of wisdom or folly 25 f de voluntate ultima (of the final will) ay not then that this way is contrary to nature, and that in simplicity of satisfaction of thy needs is perfection of thy path. for to thee, who hast aspired, it is thy nature to perform the great work, and this is the final dissolution of the cosmos. for though a stone seem to lie still on a mountain top, and have no care, yet hath it an hidden nature, a task ineffable and stupendous; namely, to force its way to he centre of gravity of the universe, and also to burn up its elements into the final homogeneity of matter. therefore the way of quiet is but an illusion of ignorance. whoev

or folly 75 bf de se ipso, twi megalwi qhriwnoi, toi logwi 'aionoj cuius verbum est qelhma (of himself, the great beast, the logos of the on, whose word is thelema) my son! me seemeth in certain hours that i am myself fallen on a time even more fearful and fatal than did mohammed, peace be upon him! but i read clearly the word of the aeon, that is abrahadabra, wherein is the whole mystery of the great work, as thou knowest. and i have the book of the law, that was given unto me by him thou wottest of; and it is the interpretation of the secret will of man on every plane of his by-coming; and the word of the law is thelema .do what thou wilt shall be the whole of the law. now because .love is the law, love under will. do i write this epistle for thee, that thou mayst fulfil this inmost wil

k wast thou begotten in a magick bed, that thou shouldst make man free. d liber aleph vel cxi 78 bw de sua debilitate (of his frailty) isten attentively, my son, while i with heavy heart make confession to thee of mine own frailty. thou knowest that i made renunciation of my wage, taking this body immediately after my death, the death of eliphas levi zahed, as men say, that i might attain to this great work. it is now twenty years, as men count years, that i came to my first understanding of my true nature, and aspired to that work. now then at first i made no error. i abandoned my chosen career; i poured out my whole fortune without one thought; i gave my life utterly to the work, without keeping back the least imaginable thing. so then i made swift strides along the path. but in the dhya

ne own universe, slowly and with firm steps advancing from the centre, and dealing, one by one, with those unharmonized parts of the not-self which lie close to thee. this therefore closeth the circle of my speech, for now i am returned to that which i spake aforetime concerning the general method of love, and thy development by that way. n the book of wisdom or folly 89 gk de magno opere (of the great work) ut now give ear most eagerly, thou son of my loins, for i will now discourse unto thee of thine own attainment, without which all is but idleness. know first that conscious thought is but phenomenal, the noise of thy machine. now chemistry, or al-chem-y meaneth the egyptian science, and the true magick of egypt hath this for its foundation. we have in our house many substances which ac

ine own will therein. therefore i say unto thee that his is thy work immediate and necessary, to discover openly hy will unto thyself, and to fortify and enkindle it by all one-pointedness of thought and action, so that thou mayst direct it inwards unto its core, that is thyself in thy name hadit. for thereby is thy will made white with heat, so that no dross may cling to it. but this work is the great work, and standeth alone. b liber aleph vel cxi 90 gl de gradibus ad magnum opus (of steps to the great work) his great work is the attainment of the knowledge and conversation of thine holy guardian angel. in the eight thyr is the way thereof revealed. but i say: prepare thyself most heartily and well for that battle of love by all means of magick. make thyself puissant, wise, radiant in ev

ssant, wise, radiant in every system, and balance thyself well in thine universe. then with a pure will tempered in the thousand furnaces of thy trials, burn up thyself within thy self. in the preparation hou shalt have learnt how thou mayst still all thoughts, and reach ekstacy of trance in many modes. but in these marriages thy conscious self is bridegroom, and the not-self bride, while in this great work thou givest up that conscious self as bride to thy true self. this operation is then radically alien from all others. and it is hard, because it is a total reversal of the current of the will, and a transmutation of its formula and nature. here, o my son, is the one secret of success in this great work: invoke often. t the book of wisdom or folly 91 gm de formula lun (of the formula of

LIBER CCC KHABS AM PEKHT

rst great and direct result of the equinox of the gods, and is the preparation of the hearts of men for the reception of the law. let us remind you that this is a magical formula of cosmic scope, and that it is given in exact detail in the legend of the golden fleece. jason, who in this story represents the beast, first fits out a ship guided by wisdom or athena, and this is his aspiration to the great work. accompanied by many heroes, he comes to the place of the fleece, but they can do nothing until medea, the scarlet woman, puts into his hands a posset .drugged with somnolence, sleepy with poppy and white hellebore. for the dragon. then jason is able to subdue the bulls, sacred to osiris, and symbolical of his aon and the magical formula of self-sacrifice. with these he plows the field

LIBER CLXV A MASTER OF THE TEMPLE

tends to undo what the morning exercise has done, try your utmost to turn every item of your professional work into a magical exercise. do all, even the smallest work, in honour and glory of adonai: excel in your special duties in life, because he is of you, and you of him; do not think of him as adonai, but think of adonai as the work; and of your daily work create a symbol of the symbol of the great work which is to be. the third exercise. as the rush of your daily work tends to unbalance you, so do the pleasures you indulge in. cultivate joyfulness in all your amusements; and, when joyful, break out into silent and inward praise of the joy within you. do not make a prudish exercise of it, work silently and joyously, and do not discuss your results with casual friends. and above all do

interest on account of some similarities to the law of thelema, of which he had heard nothing at that time. it reads as follows: man is bound by but one law. if he breaks a part of it, he hurts no one but himself. while he lives in unity with it, he is god. while he does not live in unity with it he is man. while he lives in unity with it he becomes the law. to realise the law and live it is the great work. to break the law after he has realized it is sin. to endeavour to bring all to the knowledge of the law, is to keep the law. seek ye the law that ye may be free. wisdom, love and power, these three are one. that these should be one is the law. liber clxv 137 by finding the point from which these three become equal, and there remaining, by this means only, can the law be known. if ye kn

tried to unify all these; this resulted in an absolutely impersonal state which continued even after the meditation was over until about 12 o clock. while it lasted it was distinctly different from any former experience, especially the earlier part [not very good; seems too much like thinking. o.m] 777 418 13 dja the lamen of frater v.i.o. this lamen is symbolical of the master s attainment, the great work which he brought to fulfilment. a r b a d a h a r b a trapt hr w b g d s j hny b hmk j r t k y a twklm dwsy dwh j x n 6=5 7= 4 8=3 9=2 10=1 0=0 0 1=1 2=9 3=8 4= 7 5=6 horus amoun nephthy s isis ptah heru-pa-kraat h osiris shu thoth hathoor ra n u i t h h d a i t h gt. one night of time t a the spirit of aiqhr c spirit of primal fire child of gt. transformers n the magus of power b f dau

LIBER COLLEGII SANCTI

his body, for that the ordeal of initiation is no light one. this is of peculiar importance in the last two months of his probation. 10. thus and not otherwise may he attain the great reward, yea, may he attain the great reward! a a the oath of a probationer i, being of sound mind and body, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a neophyte of the a a to prosecute the great work: which is, to obtain a scientific knowledge of the nature and powers of my own being. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy, devotion, assiduity, trust do i bring to the a a and in one year from this date may i be admitted to the knowledge and conversation of the a a! witness my hand_ motto_ liberty pow

ry way fortify his body according to the advice of his zelator, for that the ordeal of advancement is no light one. 10. thus and not otherwise may he attain the great reward, yea, may he attain the great reward! the oath of a neophyte i (old motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a zelator of the a a: to prosecute the great work: which is, to obtain control of the nature and powers of my own being. further, i promise to observe zeal in service to the probationers under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy, devotion, assiduity, trust do i bring to the a a and in eight months from

automatic consciousness according to the advice of his practicus, for that the ordeal of advancement is no light one. 10. thus and not otherwise may he attain the great reward, yea, may he attain the great reward! the oath of a zelator i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a practicus of the a a: to prosecute the great work: which is, to obtain control of the foundations of my own being. further, i promise to observe zeal in service to the neophytes under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy, devotion, assiduity do i bring to the a a and right soon may i be admitted to the k

control of his wit according to the advice of his philosophus, for that the ordeal of advancement is no light one. 10. thus and not otherwise may he attain the great reward, yea, may he attain the great reward! the oath of a practicus i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a philosophus of the a a: to prosecute the great work: which is, to obtain control of the vacillations of my own being. further, i promise to observe zeal in service to the zelatores under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy, devotion do i bring to the a a and right soon may i be admitted to the knowledge a

s devotion according to the advice of his dominus liminis, for tha the ordeal of advancement is no light one. 10. thus and not otherwise may he attain the great reward, yea, may he attain the great reward! the oath of a philosophus i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a dominus liminis of the a a to prosecute the great work: which is, to obtain control of the attractions and repulsions of my own being. further, i promise to observe zeal in service to the practici under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy do i bring to the a a and right soon may i be admitted to the knowledg

tuition, according to the advice of his adeptus minor, for that the ordeal of advancement is no light one. 10. thus and not otherwise may he attain the great reward, yea, may he attain the great reward! the oath of a dominus liminis i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, an adeptus minor of the a a to prosecute the great work: which is, to obtain control of the aspirations of my own being. further, i promise to observe zeal in service to the philosophi under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy do i bring to the a a and right soon may i be admitted to the knowledge and convers

the chancellor of the a a through the adeptus admitting. a a publication in class d. g. the task of an adeptus minor let the adeptus minor attain to the knowledge and conversation of his holy guardian angel. the oath of an adeptus minor i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, an adeptus of the a a: to prosecute the great work: which is, to attain to the knowledge and conversation of the holy guardian angel. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy do i bring to the a a and here and now may i be admitted to the knowledge and conversation of the a a! witness my hand_ transcriber fs notes. liber clxxxv was originally privately pri

LIBER DCCCLX JOHN ST

he influence of the equinox of autumn should be the exciting cause; but it has usually been at this part of the year that my best results have occurred. it may be that the physical health induced by the summer in me, who dislike damp and chill, may being forth as it were a flower the particular kind of energy. sammavayamo.which gives alike the desire to perform more definitely and exclusively the great work, and the capacity to achieve success. it is in any case remarkable that i was born in october (1875; suffered the terrible mystic trance which turned me toward the path in october (1896; applied for admission to g d in october (1898; opened my temple at boleskine in october (1899; received the mysteries of l.i.l. in october (1900; and obtained the grade of 6= 5; obtained the first true

cult task than appeared. rather like the task! but i went on with the mantra, and made some reflections upon kamma. i will now have a yog. coffee and sandwich, and return to my illumination of the ritual. in the desert of my soul, where no herb grows, there is yet one little spring. i am still one-pointed, at least in the lower sense that i have no desire or ambition but this of accomplishing the great work. barren is this soul of mine, in these 3. years of drought (the 3. coils of the kundalin. are implied by this) and this ek.grata is the little cloud like a hand (yod, the lingam of great .iva. and, though i catch up my robe and run john st. john 77 before the chariot of the king into jezreel, it may be that before i reach those gates the whole sky may be one black flame of thundercloud

to put it altogether out of the mind. a cafe creme, forty minutes at the academie marcelle.a gruelling bout without gloves.and j. st. j. is at the luxembourg to look at the pretty pictures. 3.40. the proof of the pudding, observes the most mystic of discourses (surely, is in the eating. one might justly object to any results of this ten days. strain. but if abundant health and new capacity to do great work be the after-effect, who then will dare to cast a stone? not that it matters a turnip-top to the adept himself. but others may be deterred from entering the path by the foolish talk of the ignorant, and thus may flowers be lost 1 j.w. morrice. marcelle was his girl in the brothel 3 rue des 4 vents [ms. note by ac in equinox i (1, transcribed by yorke] john st. john 99 that should go to

LIBER E

a course of reading 1. the object of most of the foregoing practices will not at first be clear to you; but at least (who will deny it) they will have trained you in determination, accuracy, introspection, and many other qualities which are valuable to all men in their ordinary avocations, so that in no case will your time have been wasted. 2. that you may gain some insight into the nature of the great work which lies beyond these elementary trifles, however, we should mention that an intelligent person may gather more than a hint of its nature from the following books, which are to be taken as serious and learned contributions to the study of nature, though not necessarily to be implicitly relied upon. gthe yi king h [s.b.e. series, oxford university press. gthe tao teh king h [s.b.e. ser

referred to follow. t.s] some of the weaker brethren having found the postures in liber e too difficult, the pitiful heart of the pramonstrator of a a has been moved to authorise the publication of additional postures, which will be found facing this page. an elderly, corpulent gentleman of sedentary habit has been good enough to pose, so that none need feel debarred from devoting himself to the great work on the ground of physical infirmity* all material by aleister crowley (c) ordo templi orientis jaf box 7666 new york ny 11016 u.s.a. no copyright is claimed on key entry, formatting, or editorial notes. typed and edited by frater t.s. for celephais press, somewhere beyond the tanarian hills. last revised 09.06.2004 e.v. liber e. supplementary instruction in asana 1. the dying buddha. 2

LIBER LLL PARADIGMAT PIRATE

for reasons of legality must remain optional. alongside with trance work, this is the final methodology for obtaining supernatural control over the body/mind and using it to alter the field of probability through which we constantly swim. section 3: as an extension of liber mmm, the practitioner will master the techniques of creating a useful set of magical tools and then consecrate them for the great work of magic. a thorough understanding of these techniques will not only create a set of instruments for ritual practice, but also will engrain the practices of investing belief, creating and manipulating taboos and lay the basis for developing skilled paradigm shifting. section 4: in the fourth section the neophyte will be presented with a series of techniques for the creation of rituals r

LIBER LVII

there are three other tetragrammatic names, which are hyha, eheieh, existence; ynda, adonai, lord; and alga, agla. this last is not, properly speaking, a word, but is a notariqon of the sentence ynda \lwol rwbg hta, ateh gibor le-olahm adonai .thou art mighty for ever, o lord. a brief explanation of agla is this: a, the one first; a, the one last; g, the trinity in unity; l, the completion of the great work. but hwhy, the tetragrammaton, as we shall presently see, contains all the sephiroth with the exception of kether, and specially signifies the lesser countenance, microprosopus, the king of the qabalistic sephirothic greatest trinity, and the son in his human incarnation in the christian acceptation of the trinity. therefore, as the son reveals the father, so does hwhy reveal hyha. and

it stands for unity, and for the generative force. a is the pentagram, which means the will of man working redemption. o is the circle from which everything came, also nothingness, and the female, who 30 [published as sepher sephiroth in equinox i (8] 20 liber lviii absorbs the male. the progress of the name shows then the way from life to nirvana by means of the will: and is a hieroglyph of the great work. look at all our meanings! every one of them shows that the name, if it has any power at all, and that we must try, has the power to redeem us from the love of life which is the cause of life, by its masculine whirlings, and to gladden us and to bring us to the bosom of the great mother, death. before what is known as the equinox of the gods, a little while ago, there was an initiated f

t, and therefore, a great number to venerate and desire. 4. the terrible weapon of tetragrammaton, the great enemy. the number of the weapons of the evil magician. the dyad made law. 5. the pentagram, symbol of the squaring of the circle by virtue of \yhla= 3.1415, symbol of man.s will, of the evil 4 dominated by man.s spirit. also pentagrammaton, jeheshua, the saviour. hence the beginning of the great work. 6. the hexagram, symbol of the macrocosm and microcosm interlaced, and of the end of the great work (pentagram on breast, hexagram on back, of probationer.s robe) yes it also symbolises the ruach, 214, q.v, and so is as evil in via as it is good in termino. 7. a most evil number, whose perfection is impossible to attack. 8. the great number of redemption, because j= tyj= 418, q.v. this

2+ 2+ 1+ 5+ 1+ 4+ 1+ 2+ 2+ 1= 22. also 418= 22 19, manifestation. hence the word manifests the 22 keys of rota. it means by translation abraha deber, the voice of the chief seer. it resolves into pentagram and hexagram as follows (1) a r b b r a a a h a d [this is by taking the 5 middle letters] the pentagram is 12, awh, macroprosopus. the hexagram is 406, hta, microprosopus. thus it connotes the great work. note rba, initials of the supernals, ab, ben, ruach [this is by separating the one (aleph) from the many (diverse letters] a a a b a r h d a b r (2) hrb= 207, aur, light rbd= 206, deber, voice. the vision and the voice. a phrase which meant much to me at the moment of discovering this word [by taking each alternate letter] 205= rbg, mighty 213= ryba, mighty this shows abrahadabra as th

LIBER LXI VEL CAUSAE

th nothing; the mind profiteth nothing; that which is unknown to you and above these, while firmly based upon their equilibrium, giveth life. 2. in all systems of religion is to be found a system of initiation, which may be defined as the process whereby a man comes to learn that unknown crown. 3. though none can communicate either the knowledge or the power to achieve this, which we may call the great work, it is yet possible for initiates to guide others. 4. every man must overcome his own obstacles, expose his own illusions. yet others may assist him to do both, and they may enable him altogether to avoid many of the false paths, leading no whither, which tempt the weary feet of the uninitiated pilgrim. they can further insure that he is duly tried and tested, for there are many who thi

pose his own illusions. yet others may assist him to do both, and they may enable him altogether to avoid many of the false paths, leading no whither, which tempt the weary feet of the uninitiated pilgrim. they can further insure that he is duly tried and tested, for there are many who think themselves to be master who have not even begun to tread the way of service that leads thereto. 5. now the great work is one, and the initiation is one, and the reward is one, however diverse are the symbols wherein the unuterrable is clothed. 6. hear then the history of the system which this lection gives you the opportunity of investigating. liber lxi 2 listen, we pray you, with attention: for once only does the great order knock at any one door. whosover knows any member of that order as such, can n

num; we have only profaned it. 25. now when p. had thus with bitter toil prepared all things under the guidance of d.d.s (even as the hand writes, while the conscious brain, though ignorant of the detailed movements, applauds or disapproves the finished work) there was a certain period of repose, as the earth lieth fallow. vel causa 7 26. meanwhile these adepts busied themselves intently with the great work. 27. in the fullness of time, even as a blossoming tree that beareth fruit in its season, all these pains were ended, and these adepts and their companions obtained the reward which they had sought.they were to be admitted to the eternal and invisible order that hath no name among men. 28. they therefore who had with smiling faces abandoned their homes, their possessions, their wives, t

, even as a blossoming tree that beareth fruit in its season, all these pains were ended, and these adepts and their companions obtained the reward which they had sought.they were to be admitted to the eternal and invisible order that hath no name among men. 28. they therefore who had with smiling faces abandoned their homes, their possessions, their wives, their children, in order to perform the great work, could with steady calm and firm correctness abandon the great work itself; for this is the last and greatest projection of the alchemist. 29. also one v.v.v.v.v. arose, an exalted adept of the rank of master of the temple (or this much he disclosed to the exempt adepts) and his utterance is enshrined in the sacred writings. 30. such are liber legis, liber cordis cincti serpente, liber

LIBER LXVII THE SWORD OF SONG

skin. thus was there no funeral pomp; they that say other are liars and blasphemers against a fame untarnished. may the red plague rot their vitals! thus, o my brethren, thus and not otherwise was the passing over of that great and wonderful magician, our father and founder. may the dew of his admirable memory moisten the grass of our minds, that we may bring forth tender shoots of energy in the great work of works. so mote it be! benedictvs doninvs devs noster qvi nobis dedit signvm r. c. amen. 91 1902 tycarb an essay in ontology with some remarks on ceremonial magic tycarb o man, of a daring nature, thou subtle production! thou wilt not comprehend it, as when understanding some common thing. oracles of zoroaster. in presenting this theory of the universe to the world, i have but one hop

ble but faithful followers of the great minds of the world. what, then, are the best, easiest, directed methods to attain our result? and how shall we, in mortal language, convey to the minds of others the nature of a result so beyond language, baffling even imagina-tion eaglepinioned? it may help us if we endeavour to outline the distinction between the hindu and buddhist methods and aims of the great work. the hindu method is really mystical in the truest sense; for, as i have shown, the atman is not infinite and eternal: one day tycarb 98 it must sink down with the other forces. but by creating in thought an infinite impersonal personality, by defining it as such, all religions except the buddhist and, as i believe, the qabalistic, have sought to annihilate their own personality. the bu

led!.i much fear that eternal life, and consequently eternal suffering, joy, and change of all kinds, will be their melancholy fate. such persons are in truth their own real enemies. many of them, however, believing erroneously that they are being .unselfish. do fill their hearts with devotion for the beloved saviour, and this process is, in its ultimation, so similar to the earlier stages of the great work itself, that some confusion has, stupidly enough, arisen; but for all that the practice has been the means of bringing some devotees on to the true path of the wise, unpromising as such material must sound to intelligent ears. the esoteric christian or hindu adopts a middle path. having projected the absolute from his mind, he endeavours to unite his consciousness with that of his absol

LIBER MMM

determination. these abilities are highly abnormal and usually inaccessible to human consciousness, as they demand such inhuman concentration, but the rewards are great. in the magical diary, record each day s formal work and whatever extra opportunities have been utilized. no page should be left blank. metamorphosis the transmutation of the mind to magical consciousness has often been called the great work. it has a far-reaching purpose leading eventually to the discovery of the true will. even a slight ability to change oneself is more valuable than any power over the external universe. metamorphosis is an exercise in willed restructuring of the mind. all attempts to reorganize the mind involve a duality between conditions as they are and the preferred condition. thus it is impossible to

LIBER RESH VEL HELIOS

invocations thou shalt give the sign of silence, and afterwards thou shalt perform the adoration that is taught thee by thy superior.1 and then do thou compose thyself to holy meditation. 6. also it is better if in these adorations thou assume the godform of whom thou adorest,2 as if thou didst unite with him in the adoration of that which is beyond him. 7. thus shalt thou ever be mindful of the great work which thou hast undertaken to perform, and thus shalt thou be strengthened to pursue it unto the attainment of the stone of the wise, the summum bonum, true wisdom and perfect happiness. 1 [for those not in communication with the a a, the adorations from liber legis, ch. iii, from gunity uttermost showed h to gabide with me, ra- hoor-khuit h may be substituted. this is not necessarily t

LIBER SAMEKH

s a warrior in the army of will, and of the sun. 93 is also the number of aiwaz and 6 of the beast. the consonants of logos, gword, h add (hebrew values) to 93 [reading the sigma as samekh= 60; reading it as shin= 300 gives 333, and eph, gwords h (whence gepic h) has also that value; eide ta eph might be the phrase here intended; its number is 418. this would then assert the accomplishment of the great work; this is the natural conclusion of the ritual. cf. ccxx, iii, 75. point ii 27 let the adept perform this ritual right, perfect in every part thereof, once daily for one moon, then twice, at dawn and dusk, for two moons; next thrice, noon added, for three moons; afterwards, midnight making up his course, for four moons four times every day. then let the eleventh moon be consecrated wholl

understood rightly and fully, declareth the nature of the angel in every point, wherefore also that name is the formula of the perfection to which the adept must aspire, and also of the power of magick by virtue whereof he must work. he then that is as yet ignorant of the name, let him repeat a word worthy of this particular ritual. such are abrahadabra, the word of the aon, which signifieth gthe great work accomplished h; and aumgn, already interpreted in this book* and the name of the beast, for that his number showeth forth this union with the angel, and his work is no other than to make all men partakers of this mystery of the mysteries of magick. so then, saying this word or that, let the adept wrestle with his angel and withstand him,34 that he may constrain him to consent to continu

LIBER THISHARB

f convenient, cinematograph films, and listen to phonograph records, reversed, and let him so accustom himself to these that they appear natural, and appreciable as a whole (d) let him practice speaking backwards; thus, for gi am he h let him say, geh ma i. h 1 [chaldaan oracles, fragment 172 in westcott and cory editions; westcott fs translation with glosses by crowley. t.s] 2 the formula of the great work gsolve et coagula, h may be thus interpreted. solve, the dissolution of the self in the infinite; coagula, the presentation of the infinite in a concrete form to the outer. both are necessary to the task of a master of the temple. 3 [liber 418, 14th athyr, slightly paraphrased] 4 liber bracyt vel via memoria (e) let him learn to read backwards. in this it is difficult to avoid cheating

LIBER V VEL REGULI

horus-harpocrates just as the other l was the ritual of the mark of the beast 11 the father-mother set-isis. here then is tetragrammaton once more, but expressed in identical equations in which every term is perfect in itself as a mode of naught. sht supplies the last element; making the word of either five or six letters, according as we regard sht as one letter or two. thus the word affirms the great work accomplished: 5 =68. sht is moreover a necessary resolution of the apparent opposition of la and al; for one could hardly pass to the other without the catalytic action of a third identical expression whose function should be to transmute them. such a term must be in itself a mode of naught, and its nature cannot encroach on the perfections of not-being, la, or of being, al. it must be

LOGOMACHY OF ZOS

be defined as a perversion of himself. living as if everything gave support to his untruth. being corrupt, it becomes a virtue to disobey ourselves. we have the false hope that death will stop all other calamities. learning teaches us how much we may lose in the process. if our virtues are generally faults carried to excess, it is because there is a little badness at the beginning. when we see a great work of art. we live again. psychology has become the best seller. the modern work of bawdy fiction. knowing ourself is like sleeping with a dragon. we know little of truth yet there is nothing without it. thoughts direct and words govern our lives. all secrets of nature are kept by a kind of telling: they are under our nose. systems and logic become a conspiracy against originality, so grea

LUCIFERIAN SORCERY

n exciting aspect to magick and sorcery can be, explorative and in many ways continually innovative. the work of the order of phosphorus as within the the witches sabbat current deals with the direct linage of spiritual communion by each individual who seeks. thus, the only hereditary aspects are only conceptual in their need. one must not be a hereditary or linage based witch to proceed with the great work. this is significant only as an added bonus. the individual must however, have the inner drive and calling to the blood, the vein of the witch moon which feeds our dreams of witches sabbat communion. the witches sabbat gnosis is achieved by the desire to dive the depths of the heart and soul. considering the approach to luciferian witchcraft or cunning craft, the individual desire to ad

ator of becoming and self-deification. the magician must be implored to work accordingly, and without fail, for the manifestation of his and her own alphabet of desire, which is, the communication method with the subconscious. the alphabet of desire as it is called was developed by austin osman spare and was first published in the book of pleasure, being a grimoire of excellent repose through the great work. the works of austin osman spare (1886-1956) was an artist who talents of draftsmanship allowed direct expression of his developed gnosis of sorcery. spare s early drawings were founded on the belief of exploring the self, known as the zos and kia austin s system of exploring the self by delving the depths of the mind is best described by his art alone. the writings of spare, while bein

the primary goal of the witch or sorcerer is to separate the spirit from flesh and control the mind on many levels, it is the seat of our immortal possibility of astral independence. one chant of initiation is meant to be practiced by the solitary witch who seeks the light of lucifer, from which she or he shall invoke under the stars in the wood of their heritage, or the temple consecrated to the great work. by the oath of belial and saturn, the awakening of hidden light the lifting of flesh through dream and chant i call upon thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most, for i am a child of this f

ng of flesh through dream and chant i call upon thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most, for i am a child of this flesh! 10 i offer now my dedication of my own will to the powers of night, and of the great work itself! that through my dedication to the path of witch blood, i shall know the secrets not so hidden -from the book of the witch moon, a witches sabbat grimoire of vampiric sorcery and chaos magick by michael ford, 1999, 2001 saturn itself is the lower octave of which initiation is led, and through this planetary symbol may the practitioner emerge through the dual gnosis of lucifer and

wer used. ahkh-ka-djed which is derived from charles pace. ahkh/akhu is ba and ka in union and the symbol of immortality, or life. ka is the holy guardian angel or higher familiar, the solar force or true will that guides our movement and direction towards our infinite possibility. djed is the holy union with 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 indiv

ician to stand or sit within. some sorcerer s due to aesthetic alignment prefer to use 23 the goetic circle of pacts, as developed by eliphas levi. this would be advised if for the advanced black magickian who is able to ultimately balance the concepts of holy and infernal. one would use the rituals of daemonic evocation or summons of shadow forms or qlippothic beings for such operations, not the great work or holy magick. let the sorcerer not be bound by the instruments of magickal art, for these are outer projections and extensions of the will. the sorcerer may be clothed and draped in the night sky, covered in the grave soil and green of the earth and through the perception of the awakened eye (lucifer) and black flame (seth) shall he or she work magick. free yourself of instruments onl

or bornless one ritual as developed and adapted by aleister crowley and the greek papyrus. one may perform the rite as one of self-isolated stimulation via sex magick. enflame the self through invocation, all the while focusing upon the luciferian aspects of self, the light and the darkness. glossary of termsakhu the ka and ba in union, the holy guardian angel and evil genius joined. this is the great work defined, the union of opposites. in thelemic view this would be the beast 666 and babalon conjoined. algol from the arabic al ghul, meaning demon star. algol is symbolized as the chaos star with an averse pentagram in it, representing the individual star or consciousness through black magick awakening. algol itself is the image of set in the aspect of the prince of darkness, being the m

om the greek daimon, meaning spirit. the daemon is the root of demon therefore represents the spirit of the sorcerer and the exterior spirits on the astral plane. djed egyptian, represents stability and strength, associated with the backbone in the funerary cult. in the union of the circle, djed is the holy aspect in union with the shadow of the magician, the very aspect of initiation towards the great work. evocation the act of calling the spirit into and area, out from the self. evocation generally involves servitors, familiars, and daemons. a potent and dangerous aspect of ritual magick and sorcery is to evoke the force into the triangle, and then enter the triangle and invoke the force, calling it in. this results in an aspect of possession and leads to higher developments of the consc

e witches sabbat path works with shades from ancestral manes and evoked spirits. thanatos death and the spirit therein. thanatos is considered the death posture guide through which we meet the deep desire, thanatos is the gateway therefore. theurgy holy or high magick, practiced originally or defined by the egyptian platonists which commune with beneficial spirits is sought. this is a part of the great work of communion with the holy guardian angel, and greater servitor or familiar. vampirism a secret art of predatory spiritualism, which involves astral projection and aspects of lycanthropy, communion with the dead and necromantic workin tluciferian sorcery and set- typhon by michael w. ford first written in 2003 and updated january 2006 suti (set) and the devil-forms of ancient egypt i am

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

fting of flesh through dream and chant i call upon thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most, for i am a child of this flesh! i offer now my dedication of my own will to the powers of night, and of the great work itself! that through my dedication to the path of witch blood, i shall know the secrets not so hidden -from the book of the witch moon, a grimoire of luciferian witchcraft, vampyrism and chaos magick by michael ford, 1999, 2001 many understand the essence of witchcraft as in relation to nature and general folk craft. while the folk magic brought from europe flourished in the form of wic

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

e and make the infinite and omnipresent mind itself synonymous with the all-pervading powers of an impersonal nature. agnosticism and neo-hegelianism are also noteworthy products of this period of philosophic thought. the former is the belief that the nature of ultimates is unknowable; the latter an english and american revival of hegel's idealism. dr. w. j. durant declares that herbert spencer's great work, first principles, made him almost at once the most famous philosopher of his time. spencerianism is a philosophic positivism which describes evolution as an ever-increasing complexity with equilibrium as its highest possible state. according to spencer, life is a continuous process from homogeneity to heterogeneity and back from heterogeneity to homogeneity. life also involves the cont

the eagle--is the symbol of spiritual victory and achievement. masonry will be in a position to solve many of the secrets of its esoteric doctrine when it realizes that both its single- and double-headed eagles are phoenixes, and that to all initiates and philosophers the phoenix is the symbol of the transmutation and regeneration of the creative energy--commonly called the accomplishment of the great work. the double-headed phoenix is the prototype of an androgynous man, for according to the secret teachings there will come a time when the human body will have two spinal cords, by means of which vibratory equilibrium will be maintained in the body. not only were many of the founders of the united states government masons, but they received aid from a secret and august body existing in eu

he secrets of the upper world, and the one on right the secrets of the underworld. figure 9 is the solar system. around the central part are the words the place of the damned. figure 10 shows the dot, or point of rest, surrounded by a triangle enclosing a circle containing the names of the twelve tribes of israel. it represents completion of the process of regeneration and the consummation of the great work. click to enlarge table xii, figures 12-19 click to enlarge table xiii, figures 1-4 click to enlarge table xiv, figures 5, 7, and 8 click to enlarge table xv, figures 6, 9, and 10 next: alchemy and its exponents sacred texts esoteric index previous next p. 149 alchemy and its exponents is the transmutation of base metals into gold possible? is the idea one at which the learned of the mo

mercury salt the main point, however, is proved: the alchemical philosophers used the symbols of salt, sulphur, and mercury to represent not only chemicals but the spiritual and invisible principles of god, man, and the universe. the three substances (salt, sulphur, and mercury) existing in four worlds, as shown in the table, sum up to the sacred number 12. as these 12 are the foundations of the great work, they are called in revelation the twelve foundation stones of the sacred city. in line with the same idea pythagoras asserted that the dodecahedron, or twelve-faced symmetrical geometric solid, was the foundation of the universe. may there not be a relation also between this mysterious 3 times 4 and the four parties of three which in the legend of the third degree of freemasonry go for

he wore no crown but often stood upon a lunar crescent: much after the fashion of the madonna. mercury was typified as a youth with wings, often with two heads, carrying serpents or sometimes the caduceus. lead they symbolized by an old man with a scythe in his hand; iron by a soldier dressed in armor. to aqua fortis was given the curious name "the ostrich's stomach" and to the attainment of the "great work" they assigned the symbol of the phoenix sitting upon a nest of fire. the union of elements they symbolized by a marriage, the process of putrefaction by a skull, antimony by a dragon. p. 156 the following table shows the angles to which the parties of three (salt, sulphur, and mercury) go in search of chiram: the four "corners" of creation east south west north the fixed signs of the z

no. 2 is: 2. the three grand masters solomon hiram hiram of tyre in alchemy is found again the perpetuation of the universal mystery; for as surely as jesus died upon the cross, hiram (chiram) at the west gate of the temple, orpheus on the banks of the river hebros, christna on the banks of the ganges, and osiris in the coffin prepared by typhon, so in alchemy, unless the elements first die, the great work cannot be achieved. the stages of the alchemical processes can be traced in the lives and activities of nearly all the world saviors and teachers, and also among the mythologies of several nations. it is said in the bible that "except a man be born again, he cannot see the kingdom of god" in alchemy it is declared that without putrefaction the great work cannot be accomplished. what is

and exactly the same modus operandi, the initiate would produce his "gold" and the uninitiated would not. unless the greater alchemy has first taken place within the soul of man, he cannot perform the lesser alchemy in the retort. this is an invariable rule, although it is cunningly hidden in the allegories and emblems of hermetic philosophy. unless a man be "born again" he cannot accomplish the great work, and if the student of alchemical formul will remember this, it will save him much sorrow and disappointment. to speak of that part of the mystery which is concerned with the secret life principle within the actual nature of man, is forbidden, for it is decreed by the masters of the art that each shall discover that for himself and on this subject it is unlawful to speak at greater leng

m the neck of the bottle. the contents of the vessel are transparent, and it is written that "the black clouds are past and the great whiteness has been completed" the ninth bottle (from the neck of which rises a golden white rose) is also partly filled with a transparent liquid. the rose is made to say "he who blanches me makes me red" the tenth and last bottle represents the consummation of the great work. the lower half of the vessel is filled with the blood-red elixir and from the neck rises a red rose with many petals and of extreme beauty. after declaring all the planets to have been present at the consummation of the great work, the author of the document concludes "i gave to the master [spirit] so much silver and gold that be can never be poor" in his dedication the author and illu

om the neck rises a red rose with many petals and of extreme beauty. after declaring all the planets to have been present at the consummation of the great work, the author of the document concludes "i gave to the master [spirit] so much silver and gold that be can never be poor" in his dedication the author and illustrator of the manuscript declares that he has set forth all the operations of the great work. he prays to the holy spirit that he may be included in the number of those who have pursued this most noble of the sciences and that he may be set always in the path of righteousness. exclusive of his own researches, the main sources of his information are said to be the writings of st. thomas aquinas, raymond lully, and arnold of villa nova. to protect themselves from the persecution

the panel concludes thus "understand thoroughly what it is that the man has in either hand if you wish to be enlightened" the text to the left above the sun reads "entirely without the sun and moon, make dye; dissolve, congeal, and like produces for itself like" the words to the right of the man holding the philosopher's herb declare sublimation to be the beginning, the middle and the end of the great work. the last sentence reads "out of the sun and moon make a thing of equal parts, and by their union, god willing, let the philosopher's stone be made" click to enlarge leaf 10. the two short lines of text at upper left read "some take a recent stone" the lines to the right of the symbol of mars (iron) admonish the student to control his appetites and apply his mind to the accumulation of

MEANING OF MASONRY

develop his mental nature; and finally, by utter surrender of his old life and losing his soul to save it, he rises from the dead a master, a just man made perfect, with larger consciousness and faculties, an efficient instrument for use by the great architect in his plan of rebuilding the temple of fallen humanity, and capable of initiating and advancing other men to a participation in the same great work. this--the evolution of man into superman--was always the purpose of the ancient mysteries, and the real purpose of modern masonry is, not the social and charitable purposes to which so much attention is paid, but the expediting of the spiritual evolution of those who aspire to perfect their own nature and transform it into a more god-like quality. and this is a definite science, a roya

es the task of self-conquest and" fighting the battles of the lord" against his own lower propensities. we have now spoken of the senior and junior wardens in their respective psychological significances and as being described as the" moon" and" sun" in this connection it is well to point out here that the lights of both moon and sun become extinguished in the darkness of the third degree. in the great work of self-transformation they are lights and helps up to a point. when that point is reached they are of no further avail; the grip of each of them proves a slip and the master-light, or divine principle, alone takes up and completes the regenerative change" the sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee; but the lord shall be unto th

de by the candidate who essays to renounce the babel of his lower nature and, by reorganizing himself, regain his native spiritual home and condition "nehemiah (whose place in the chapter is in the south west) is a figure of a certain measure of that reorganization and return. like his biblical prototype, he symbolizes the candidate engaged in rebuilding the wall of jerusalem, and occupied in the great work of self-reconstruction, from which he will not be beguiled into coming down by the appeals and blandishments of the outer world" ezra (whose position is in the north east) indicates a much more advanced measure of progress from west to east. the discerning student who will peruse the biblical books of nehemiah and ezra (including the apocryphal books of esdras) in this light, and with t

t who will peruse the biblical books of nehemiah and ezra (including the apocryphal books of esdras) in this light, and with this key to their true purport, will not fail to profit by the instruction they will yield. hence too they are called" scribes; both of them are recorders of, and testifiers to, distinct but representative experiences encountered in the inner man at different stages of the" great work" of self-integration and journeying from a babylon condition to the spiritual jerusalem. here we bring to an end our examination of the true meaning and purpose of the royal arch ceremony. dealing as it does with a supreme human experience which none can fully appreciate without undergoing it, it is the greatest and most momentous rite in masonry, and no one who studies it comprehending

MICHAEL FORD WITCHMOON

fting of flesh through dream and chant i call upon thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most, for i am a child of this flesh! i offer now my dedication of my own will to the powers of night, and of the great work itself! that through my dedication to the path of witch blood, i shall know the secrets not so hidden! 51 51 by the full moon and the sun which both illuminate the inner space of my self, i grant this area protection and safety from that which would devour me! widdershins should be performed at this moment. asmodeus, spirit of knowledge and wisdom, i do invoke thee into visible appearan

the portal to baphomet. the god of dual ecstasies, octinimos/baphomet is the result of the self-alchemical union of the fallen seraph 87 87 samael and the queen of the night, lilith. the witches sabbat goat is the gateway towards the mysteries unspoken, whispered against the sun in the land of khem. the essence of the 8-pointed witches sabbat star the luciferian path of transformative magick the great work is the path of self-knowledge, power and internal development. the very essence of magick, to ascend. the ambivalent path of high magick is but the gateway toward high sorcery, self-realization, development and control. the path or 8 points of the luciferian path are as follows maps of self-attainment. one: by self-purification let the body be cleaned of impurities. fasting, abstinence

d intakes of the body may one later indulge and enjoy the pleasures of the earth. two: control by developing the will that the body shall become still. yoga and similar methods of obtainment be practiced until the self is still in the body. envision the self in present and direction or path from which you may become. three: the binding to the luciferic path of the adversary, the dedication to the great work of becoming. this may be conducted by ones own initiatory ritual, and the bornless one ritual of ascension. conduct these workings of high magick until the flaming swords of the seraphim reveal the path of the emerald crown of lucifer, that in holy light of the cunning fire shall you become in the illumination of seth. four: the earthly journey of the sorcerer, the path of the adversary

ng and laughing in the night winds, my mind telling me it was the many witches, beasts, wolves and vampires of the dream plane. my level of excitement rose further upon being drawn to these haunting voices. i let out a call sounding so very loud within my ears that it must have been heard by the ecstatic witches and warlocks. i was joining those of the blood, those of my lineage, who continue the great work of the witches sabbat path on this plane of existence. i could only wonder later who are the many companions with whom we frolic with in these states, are they distant coven members, some gifted one whom i hold correspondence with? a very interesting point made by a fellow witch one evening "we are always of night and yet we are of the watcher even more. this would imply that the watche

MICHAEL WYNN THE SOUL TRAVELERS

known of the 2. the most common ambition involved with theurgic magic is the what is called knowledge and conversation with the holy guardian angel. this merger of the guardian angel and lower self can take years, and this long-term ambition requires a series of rituals which slowly merge the magician, and his guardian angel into one body. merger with one s holy guardian angel is also called the great work, and it is among the highest achievements of both white and black magicians. although the term is used profanely to describe the chemical conversion of one element to another, alchemy is another word used to describe this kind of spiritual development; the middle pillar ritual detailed earlier is one example of spiritual alchemy. the individual steps of spiritual development are called

to those black magicians who walk the left hand path, often called satanism. these magicians, using the power of the fallen angels lucifer and lilith, are unified with both the angelic and demonic counterparts; human beings who have undergone this ritual of transformation become what are commonly known as vampires. like all spiritual development, the vampiric rite is irreversible, but unlike the great work, it requires the selling of one s soul to satan; after the vampiric rite, the individual has no chance of redemption, and no chance to enter heaven. from this fact have vampires been rightly labeled the damned. theories and interpretations regarding the mark of the beast abound in religious and conspiracy circles but, in the occult, this phrase has only one meaning: permanent spiritual

rogynous figure, like that of baphomet, is used to symbolize a perfected human--michael wynn's "the soul travelers" 68 famous phrases: reborn before i touched my teens, i was already aware that i was the beast whose number is 666. i did not understand in the least what that implied; it was a passionately ecstatic sense of identity.in my third year at cambridge, i devoted myself consciously to the great work, understanding thereby the work of becoming a spiritual being, free from the constraints, accidents, and deceptions of material existence. i, the beast 666, lift up my voice and swear that i myself have been brought hither by mine angel. after that i had attained unto the knowledge and conversation of him by virtue of mine ardour towards him, and of this ritual that i bestow upon men my

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

ames, azal ucel, being a sigillic word-manipulation of azazel and lucifer. the face of the dragon-serpent is indeed an angel (angels are described as higher articulations in man) who brings the gift of the black flame to us, spirit and intelligence. it is the ecstasy of the in-between that led to the path unseen -azothoz by michael w. ford in working with the adversary, one must be focused on the great work of becoming like lucifer, thus keeping by will developing in the higher octave, being the luciferian sabbat the ecstasy of the light of iblis, the very knowledge and communication of the holy guardian angel or angelic familiar. this is the essence of the great work, the bare root or essence of what the focus of black magick and luciferian witchcraft/sorcery entails. a study of the janus

refers to the fall and how lucifer sought to invoke the dragon and beast within his being, thus joining in union the sun with the moon. the practitioner of the art magical[7] is one who seeks the knowledge and conversation of his holy guardian angel or luciferian angel, but also to enflesh the bestial aspects of his being, thus developing the shadow and the light aspects of his being. this is the great work, through isolation in the antinomian path does the luciferian sorcerer come forth and recreate himself/herself as a god. the lore of the fallen was written as a witch cult invocation of the self bringing in union the ghostfires of shades of the dead with the witches sabbat and luciferian point of becoming. the illustrations present direct interplay of this process, the dynamic in motion

MORALS AND DOGMA

tetragram; adona is the realization of this dogma in the human form, in the visible lord, who is the son of god or the perfect man; and agla (formed of the initials of the four words _ath gebur laula m adona) expresses the synthesis of the whole dogma and the totality of the kabalistic science, clearly indicating by the hieroglyphics of which this admirable name is formed the triple secret of the great work. masonry, like all the religions, all the mysteries, hermeticism and alchemy _conceals_ its secrets from all except the adepts and sages, or the elect, and uses false explanations and misinterpretations of its symbols to mislead those who deserve only to be misled; to conceal the truth, which it calls light, from them, and to draw them away from it. truth is not for those who are unwort

ething, the curtailing of a comfort or the relinquishment of a luxury, to make them--if we will but give aid to what were once masonry's great schemes for human improvement, not fitfully and spasmodically, but regularly and incessantly, as the vapors rise and the springs run, and as the sun rises and the stars come up into the heavens, then we may be sure that great results will be attained and a great work done. and then it will most surely be seen that masonry is not effete or impotent, nor degenerated nor drooping to a fatal decay [illustration [illustration] xi. sublime elect of the twelve; or prince ameth [elu of the twelve] the duties of a prince ameth are, to be earnest, true, reliable, and sincere; to protect the people against illegal impositions and exactions; to contend for thei

rcome many opposing currents, baffling winds, and dead calms. the chief obstacles to her success are the apathy and faithlessness of her own selfish children, and the supine indifference of the world. in the roar and crush and hurry of life and business, and the tumult and uproar of politics, the quiet voice of masonry is unheard and unheeded. the first lesson which one learns, who engages in any great work of reform or beneficence, is, that men are essentially careless, lukewarm, and indifferent as to everything that does not concern their own personal and immediate welfare. it is to single men, and not to the united efforts of many, that all the great works of man, struggling toward perfection, are owing. the enthusiast, who imagines that he can inspire with his own enthusiasm the multit

ines that he can inspire with his own enthusiasm the multitude that eddies around him, or even the few who have associated themselves with him as co-workers, is grievously mistaken; and most often the conviction of his own mistake is followed by discouragement and disgust. to do all, to pay all, and to suffer all, and then, when despite all obstacles and hindrances, success is accomplished, and a great work done, to see those who opposed or looked coldly on it, claim and reap all the praise and reward, is the common and almost universal lot of the benefactor of his kind. he who endeavors to serve, to benefit, and improve the world, is like a swimmer, who struggles against a rapid current, in a river lashed into angry waves by the winds. often they roar over his head, often they beat him ba

peared or a messiah that is yet waited for, by an incarnation of himself or by an inspired prophet, it does not belong to us as masons to decide. let each judge and believe for himself. in the mean time, we labor to hasten the coming of that day. the morals of antiquity, of the law of moses and of christianity, are ours. we recognize every teacher of morality, every reformer, as a brother in this great work. the eagle is to us the symbol of liberty, the compasses of equality, the pelican of humanity, and our order of fraternity. laboring for these, with faith, hope, and charity as our armor, we will wait with patience for the final triumph of good and the complete manifestation of the word of god. no one mason has the right to measure for another, within the walls of a masonic temple, the

d the vernal equinox: and they had five other feasts, at the times when the five minor planets entered the signs in which they had their exaltation. diodorus siculus informs us that the egyptians recognized two great divinities, primary and eternal, the sun and moon, which they thought governed the world, and from which everything receives its nourishment and growth: that on them depended all the great work of generation, and the perfection of all effects produced in nature. we know that the two great divinities of egypt were osiris and isis, the greatest agents of nature; according to some, the sun and moon, and according to others, heaven and earth, or the active and passive principles of generation. and we learn from porphyry that ch remon, a learned priest of egypt, and many other lear

from his passions, and to free himself from the hindrances of the senses and of matter, in order that he might rise to the contemplation of the deity, or of that incorporeal and unchanging light in which live and subsist the causes of created natures "we must" says porphyry "flee from everything sensual, that the soul may with ease re-unite itself with god, and live happily with him "this is the great work of initiation" says hierocles-"to recall the soul to what is truly good and beautiful, and make it familiar therewith, and they its own; to deliver it from the pains and ills it endures here below, enchained in matter as in a dark prison; to facilitate its return to the celestial splendors, and to establish it in the fortunate isles, by restoring it to its first estate. thereby, when th

, and _acts upon itself. he divides it into "heaven" and "generation" in the former, he says, are placed and arranged the conservative causes of generation, superintended by the genii and gods. the earth, or rhea, associated ever with saturn in production, is mother of the effects of which heaven is father; the womb or bosom that receives the fertilizing energy of the god that engenders ages. the great work of generation is operated, he says, primarily by the action of the sun, and secondarily by that of the moon, so that the sun is the primitive source of this energy, as father and chief of the male gods that form his court. he follows the action of the male and female principles through all the portions and divisions of nature, attributing to the former the origin of stability and identi

ed that his teachings are far nobler, far purer, far less alloyed with error and imperfection, far less of the earth earthly, than those of socrates, plato, seneca, or mahomet, or any other of the great moralists and reformers of the world. if our aims went as completely as his beyond personal care and selfish gratification; if our thoughts and words and actions were as entirely employed upon the great work of benefiting our kind--the true work which we have been placed here to do--as his were; if our nature were as gentle and as tender as his; and if society, country, kindred, friendship, and home were as dear to us as they were to him, we should be at once relieved of more than half the difficulties and the diseased and painful affections of our lives. simple obedience to rectitude, inst

ite. then it was necessary to win the pardon of miracles by the appearances of superstition, and of science by a language unintelligible. hieroglyphic writing was revived, and pantacles and characters were invented, that summed up a whole doctrine in a sign, a whole series of tendencies and revelations in a word. what was the object of the aspirants to knowledge? they sought for the secret of the great work, or the philosophal stone, or the perpetual motion, or the squaring of the circle, or the universal medicine; formulas which often saved them from persecution and general ill-will, by exposing them to the charge of folly; and each of which expressed one of the forces of the grand magical secret. this lasted until the time of the roman de la rose, which also expresses the mysterious and

MOTTA MARCELO THE COMMENTARIES OF AL

o suppose that the perfect enjoys experience of (apparent) imperfection (there are deeper resolutions of this problem appropriate to the highest grades of initiation; but the above should suffice the average intelligence) we are not to regard ourselves as base beings, without whose sphere is light or "god. our minds and bodies are veils of the light within. the uninitiate is a "dark star, and the great work for him is to make his veils transparent by 'purifying' them. this 'purification' is really 'simplification; it is not that the veil is dirty, but that the complexity of its folds makes it opaque. the great work therefore consists principally in the solution of complexes. everything in itself is perfect, but when things are muddled, they become 'evil. this doctrine is evidently of supre

les or sappho. the doctrine of thelema resolves the whole question in conformity with the facts observed by science and the proprieties prescribed by magick. it must be obvious to the most embryonic tyro in alchemy that if there be any material substance soever endowed with magical properties, one must class, primus inter pares, that vehicle of essential humanity which is the first matter of that great work wherein our race shares the divine prerogative of creating man in its own image, male and female (let us not forget, lest we turn pious, that all species share this divine prerogative, from viruses down or up, in one way or another. and that even crystals share it too) it is evidently of minor importance whether the will to create be consciously formulated. lot in his drunkenness served

ans as a magical operation, whose formula is that by uniting two opposites, by dissolving both, annihilating both, we create a third thing which transcends that opposition (that phase of duality which constitutes the consciousness of imperfection) and is perceived as the absolute negative whose apprehension is identical with that duality (of opposites that unite--this is the accomplishment of the great work (not necessarily so; but always a step towards that accomplishment) the anacephalepsis of these considerations is this: 1. the accidents of any act of love, such as its protagonists and their peculiarities of expression on whatever plane, are totally immaterial to the magical import of the act (he means that spiritual results independ of material codes of behaviour to which individuals

by the environment in which it is bred to manifestation, lives, and ultimately changes in what we call death, and partly by the inmost will of the father, perhaps modified to some extent by his conscious will at the time of his slipping the leash. this being so, it becomes tremendously important to a man that he should become conscious of his true inmost will, of his essential nature. this is the great work whose attainment constitutes adeptship, provided that the consciousness recognizes that its own dependence on circumstance makes it no more than a troubled image in foul water of the sun which is that silent self. if such a man wants to develop his powers, he must use this tremendous talisman to create in his own image. although this talisman has such miraculous might, it is also intens

t the yod or iota, khu-t, we get a human conception; the insertion of that letter makes the transmutation to godhead. when therefore ra hoor khut is rewarded or re-guarded with the magick word of the aeon, he becomes god. thus in the next verse. i 'raise the spell of ra hoor khuit' the text may also be read as follows. abrahadabra is the magick formula of the aeon, by which man may accomplish the great work. this formula is then the 'reward' given by the god, the largesse granted by him on his accession to the lordship of the aeon, just as the inri-iao-lvx formula of attainment by way of crucifixion was given by osiris when he came to power in the last aeon (see book 4 part iii, and equinox i, vol. 3, pp. 208-233) i must here say that i find myself in the greatest difficulty, again and aga

it was applied to the spiritual suns of the "trimurti: brahma, siva and vishnu. 75. the ending of the words is the word abrahadabra. the book of the law is written and concealed. aum. ha. aum is of course the sanskrit "word" familiar to most students (see book 4 part iii) ha is a way of spelling the letter whose value is 5 so that it shall add to 6. this uniting the 5 and the 6 is a symbol of the great work. ha is also the sanskrit syllable utilized in yoga to invoke the element of spirit, akasha "the ending of the words is the word abrahadabra: or, the purpose of the past magi is fulfilled in the magus of the aeon. the comment do what thou wilt shall be the whole of the law. the study of this book is forbidden. it is wise to destroy this copy after the first reading. whosoever disregards

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

alaria, and bears in his hand the caduceus or herald's staff. as god of eloquence, he is often represented with chains of gold hanging from his lips, whilst, as the patron of merchants, he bears a purse in his hand. the wonderful excavations in olympia, to which allusion has already been made, have brought to light an exquisite marble group of hermes and the infant bacchus, by praxiteles. in this great work of art, hermes is represented as a young and handsome man, who is looking down kindly and affectionately at the child resting on his arm, but unfortunately nothing remains of the infant save the right hand, which is laid lovingly on the shoulder of his protector. the sacrifices to hermes consisted of incense, honey, cakes, pigs, and especially lambs and young goats. as god of eloquence

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

atory path has managed to better express the inexpressible. the medieval freemason, the builder of the cathedrals, never viewed himself as anything more than the imagier of an infinitely more elevated work: the temple of the eternal one who dwells within man, the heavenly jerusalem, symbol of the universality of all men belonging to all times and races, temples of immortality and perfection. this great work involves consciousness, another aspect of infinity. humans can lay claim to this perfection because they possess it as something virtual, a sacred trust of which we must become aware. the great lesson to be drawn from this by all humanity is found in the words of the good jeremiah "behold the days come, oracle of the eternal. i will set my law within them and write it on their hearts. b

e lord: for they shall all know me, from the least of them unto the greatest of them (jeremiah 31:34. the effort required by implementation, the path that must be taken, is the application to acquit ourselves well of every task to which our human condition makes us heir. this is the work conceived by all and on every plane as a sacred gesture, the co-participation in the perpetual creation of the great work of the absolute. the convergence within man of the finite and the infinite, the simultaneous awareness of humility and grandeur, were regarded by the operative masons as the best foundation for morality and social life: humility and grandeur made liberty, equality, and fraternity primary values. but what heavy demands are made upon us to attain these! the intelligence of a saint thomas

ONYX TABLET OF SET

to me. during the set-xlll conclave i had the opportunity to create a special place within me- a sepulcher. through this ritual experience of what is called *death, i gave myself permission to trust what i was becoming. maybe now i could accept this haunting presence? i sought the advice of those i knew. it was not yet time. as my quest was true, i understood and continued in my experience of the great work. even beyond these insights of the masters, i trusted the presence which continued to haunt me. again i found myself rejecting it. then i had the dream. i was investigating through the process of meditation what i currently conceived as the *prince of darkness. as an element of practice i rested after these endeavors: a chance for the experience to settle. into the realm of dreams i des

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

rough group or solitary work- that is vital to the accelerated evolution of human consciousness beyond present limitations, and to the expansion of human awareness from communal to global dimensions. and it is this that is essential to avoida ceof nuclear rw3r and to the restor tiono f nature to the environment and of humanity lo nature. the golden dawn is a curriculum of study, a workbook to the great work, and cris monnastre has provided guidelines to the practical approach to the work. i cannot emphasize enough the importance of personal work, for it is that- whether undertaken alone or with a group- that is important. only personal work can accomplish true initiation. and the golden dawn is a valid curriculum for personal work even for those associated with other than golden dawn group

them on "flash" cards, not unlike 51, zealand, and power: isquieting poignancy. r2d nze king must die-:dge from the victorian k- i-7g life. i am convinced g; 11-ork. work blindly, i rh in itself has absolute zrk. and hard work it is:neophyte cere- f r ?rentually being linked &e- lowing suggestions. for c- iti on to the original -5 careful readings since. structure, and function. of the great work itself- 7 reflecting, meditating ,l i would suggest reading :rn the task of memorizing found within the first i.?abet has no connotation_ a 1 il "holy" symbols-pow- 2,-1.1ated with dogma or esomr r= a r i z intgh ese letters is to ri- 2. 2 all become acquainted are then "built" within the "sphere with clay. the astral light as termed constant) is malleable by focused symbols thus create

hese circumstances, therefore, it remains only for the intelligent student to work out his own study technique or regimen. if he is not astute enough to perceive the practicality or necessity of the abov t,h en quite evidently he is not intelligent enough to deal with the material itself, and it should not be in his possession at all. this is the counsel i would give to the serious student of the great work. study the contents of the first two volumes, now combined to form a single book, as if you were a member of an order, and were receiving a monthly monogram or lesson from headquarters. glance through all the material once or twice just to get the drift of it, and then allocate to yourself a few pages only at a time. if these pages are not clear at first, which is more than likely, then

son, i suggest the enochian system-rich, suggestive and powerful that it is-be left alone until a great deal of prior knowledge and magical experience be obtained. the adeptus minor obligation contains the following clause, which is the quintessence of the entire golden dawn magical work: i further promise and swear that with the divine permission i will, from this day forw&d, apply myself to the great work-which is, to purify and exalt mv spiritual nature so that with the divine aid i mav at length attain to be more thkahuman, and thus gradually raise and unite kiyselfvto my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. introduction 11 many years after crowley had become exposed to this obligation, and had labored hard on the road to ma

tion outwards of interior confusion, and aspire to that divine land which is, metaphorically, the place of one's birth. in that land is no darkness, no formlessness, no chaos. it is the place of the light itself- that light "which no wind can extinguish, which burns without wick or fuel" being "brought to the light" then is a very apposite description of the <38> function of initiation. it is the great work. there is no ambiguity in the conception of the rituals, for it appears throughout the entire work from neophyte to adeptus minor and perhaps beyond. for the path is a journeying upwards on the ladder of existence to the crown of the tree of life, a journey where every effort made and every step taken brings one a little nearer to the true glory of the clear light. as we know, the exper

erived light in place of the cohabiting glory. and yet, amidst signs and symbols the tokens of the higher presence have never been wanting in our hearts. by the waters of babylon we have sat down and wept, but we have ever remembered zion 'and that memorial is a witness testifying that we shall yet retum with exultation into the house of our father" thus and unmistakably is the true object of the great work set before us, and we shalldo well ever to keep eye andaspiration firmly fixed thereto. for while the <43> road to the spiritual zion demands great exertion, and because it is a way that at times proceeds by devious route; there is great temptation to linger by the roadside, to stroll down pleasant side-lanes, or to play absent-mindedly with toys or staves cut but to assist o;r forward

by itself. it is an introductory ceremony shadowing forth all the major formulae and techniques. with the adeptus minor ritual it is concerned almost entirely with the light itself. the five grades that are placed between them have as their object the awakening of the elemental bases of what must develop into the instrument of the higher. awakened and purified <48' they may be consecrated to the great work, in order that they may become worthy vehicles for the indwelling of the light. first, however, it ishecessary that they be awakened. for, psychological truism that it is, until their presence is realised their transmutation cannot be accomplished. in symbolic form and pageantry, the ceremony of each grade calls forth the spirits of a particular element. and as a steel placed in ciose t

ed in that they were said to be simply a parade, redundant and verbose, of the occult knowledge that one of the chiefs possessed at that time. in one sense, of course, what those critics claim is perfectly true. the principal formulae and teaching are concealed in the preliminary neophyte grade and that of adeptus minor. it is the development of the ideas in these ceremonies which constitutes the great work- the disclosure of the essence of mind, the invocation of the higher genius. these, however, are the high ends and the final goals of the mystic term. notwithstanding his limitations these are ultimates to which every man mist work. meanwhile, in orzer to render that attainment possible in its fullest sense, several important matters require attention. the personality must be harmonised

n mist work. meanwhile, in orzer to render that attainment possible in its fullest sense, several important matters require attention. the personality must be harmonised. every element therein demands equilibriation in order that illumination ensuing from the magical work may not prodice fanaticism and pathology instead of adeptship and integrity. balance is required for the accomplishment of the great work'%quiiib um is the basis of the soul" heref fore, the four grades of <50> earth, air, water and fire plant the seeds of the microcosmic pentagram, and above them is placed, in the portal ceremony, the crown of the spirit, the quintessence, added so that the elemental vehemence may be tempered, to the end that all may work together in balanced disposition. these grades are therefore an im

ends. but that very disaster and that abuse confers the consciousness of self, and is instrumental, at least in part of breaking up the primitive participation mystique. consequently, the realisation of sorrow as it impinges on the ego, or at least the sense of personal mental and <62> emotional discomfort, and an understanding of its causes, invariably constitute the first impetus to perform the great work, even as it comprises the motive first to seek the services and aid of the analytical psychologist. this impetus and this self-consciousness are the prime implications of daath. its signification is a higher type of consciousness, the beginning of a spiritual rebirth. it acts as a selfevolved link between the higher genius, on the one hand, at peace in its supernal abode, and, on the ot

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

, the transmutation of metals, the quadrature of the circle and the secret of perpetual motion are neither mystifications of science nor dreams of delusion. they are terms which must be understood in their proper sense; they formulate the varied applications of one and the same secret, the several aspects of a single operation, which is defined in a more comprehensive manner under the name of the great work. furthermore, there exists in nature a force which is immeasurably more powerful than steam, and a single man, who is able to adapt and direct it, might change thereby the face of the whole world. this force was known to the ancients; it consists in a universal agent having equilibrium for its supreme law, while its direction is con8 the doctrine of transcendental magic cerned immediate

aneously between one extremity of the earth and the other; to see, like apollonius, what is taking place on the other side of the world; to heal or injure at a distance; to give speech a universal success and reverberation. this agent, which barely manifests under the uncertain methods of mesmer's followers, is precisely that which the adepts of the middle ages denominated the first matter of the great work. the gnostics represented it as the fiery body of the holy spirit; it was the object of adoration in the secret rites of the sabbath and the temple, under the hieroglyphic figure of baphomet or the androgyne of mendes. all this will be proved. here then are the secrets of occult philosophy, and such is magic in history. let us glance at it now as it appears in its books and its acts, in

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 meaning is as far removed from that which the profane attach to them as initiation is remote from vulgar thought. god, for us, is the azot of the sages, the efficient and final principle of the great work. returning to the fable of oedipus, the crime of the king of thebes was that he failed to understand the sphinx; that he destroyed the scourge of thebes without being pure enough to complete the expiation in the name of his people. the plague, in consequence, avenged speedily the death of the monster, and the king of thebes, forced to abdicate, sacrificed himself to the terrible manes o

in such times it was necessary to exonerate miracles under the pretence of superstition and science by an unintelligible language. hieroglyphic writing was introduction 11 revived; pantacles and characters were invented to summarize an entire doctrine by a sign, a whole sequence of tendencies and revelations in a word. what was the end of the aspirants to knowledge? they sought the secret of the great work, the philosophical stone, the perpetual motion, the quadrature of the circle, the universal medicine formulae which often saved them from persecution and hatred by causing them to be taxed with madness, but all signifying one of the phases of the great magical secret, as we shall show later on. this absence of epics continues till our romance of the rose; but the rose-symbol, which expr

opposed to one another than is the sex of man opposed to that of woman. undoubtedly they differ, but their apparently contrary dispositions come only from their aptitude to meet and unite. no less is proposed, therefore, than a universal solution of all problems? the answer is yes, unquestionably, since we are concerned with explaining the philosophical stone, perpetual motion, the secret of the great work and of the universal medicine. we shall be accused of insanity, like the divine paracelsus, or of charlatanism, like the great and unfortunate agrippa. if the pyre of urban grandier be extinguished, the sullen proscriptions of silence and of calumny remain, we do not defy but are resigned to them. we have not sought the publication of this book of our own will, and we believe that if th

habet which the jews borrowed from the egyptians: to this symbol we shall have occasion to recur later on. the magus is truly that which the hebrew kabalists term microprosopus otherwise, the creator of the little world. the first of all magical sciences being the knowledge of one's self, so is one's own creation first of all works of science; it comprehends the others and is the beginning of the great work. the expression, however, requires explanation. supreme reason being the sole invariable and 4 the doctrine of transcendental magic consequently imperishable principle and death, as we call it, being change it follows that the intelligence which cleaves closely to this principle and in a manner identifies itself therewith, does hereby make itself unchangeable and as a result immortal. t

rolling which are successive and unlimited, or, rather, simultaneous and perpetual, by spirals of opposite movements which never meet. it is the same movement as that of the sun, at once attracting and repelling all the planets of its system. to be acquainted with the movement of this terrestrial sun in such a manner as to be able to apply its currents and direct them, is to have accomplished the great work and to be master of the world. armed with such a force you may make yourself adored: the crowd will believe that you are god. the absolute secret of this direction has been in the possession of certain men, and can yet be discovered. it is the great magical arcanum, depending on an incommunicable axiom and on an instrument which is the grand and unique athanor of the highest grade of he

means of the nerves, without being dependent on radiant light, the astral fluid being a latent light, in the same way that physics recognize the existence of a latent caloric. magnetism between two persons is certainly a wonderful discovery, but the magnetizing of a person by himself, awakening his own lucidity and directing it himself at will, is the perfection of magical art. the secret of this great work does not remain for discovery; it has been known and practised by a great number of initiates, above all by the celebrated apollonius of tyana, who has left a theory concerning it, as we shall see in the ritual. the secret of magnetic lucidity and the direction of the phenomena of magnetism depend on two things agreement of minds and complete union of wills, in a direction which is poss

which has ever exhibited to elementary spirits and others a power greater than their own, fills them naturally with respect and fear, enforcing their obedience by the empire of science and of will over ignorance and weakness. by the pentagram also is measured the exact proportions of the great and unique athanor necessary to the confection of the philosophical stone and the accomplishment of the great work. the most perfect alembic in which the quintessence can be elaborated is conformable to this figure, and the quintessence itself is represented by the sign of the pentagram. 29 vi n f magical equilibrium tiphereth uncus supreme intelligence is necessarily reasonable. god, in philosophy, may be only a hypothesis, but he is a hypothesis imposed by good sense on human reason. to personify

pularity, is established upon the plan and follows the conditions of the most potent magical chains. herein is the secret of their force, which they attribute solely to the grace or will of god, a vulgar and easy solution for every mystery of power in influence or attraction. in the ritual it will be our task to estimate the sequence of truly magical ceremonies and evocations which constitute the great work of vocation 54 the doctrine of transcendental magic under the name of the exercises of st. ignatius. all enthusiasm propagated in a society by a scheme of intercourse and fixed practices in common produces a magnetic current, and is maintained or increased by the current. the action of the current is to transport and often to exalt beyond measure persons who are impressionable and weak

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

first thing to be done? h believe in your power, then act. gbut how act? h rise daily at the same hour, and that early; bathe at a spring before daybreak, and in all seasons; never wear soiled clothes: wash them yourself at need; practise voluntary privations, that you may be better able to bear those which come without seeking: then silence every desire which is foreign to the fulfilment of the great work. gwhat! by bathing daily in a spring, i shall make gold? h you will work in order to make it. git is a mockery! h no, it is an arcanum. ghow can i make use of an arcanum which i fail to understand? h believe and act; you will understand later. one day a person said to me: gi would that i might be a fervent catholic, but i am a voltairean. what would i not give to have faith! h i replied

te, or idle magicians are impossible monstrosities. the magus thinks the medium and mediator 39 and wills; he loves nothing with desire; he rejects nothing in passion. the latter word signifies a passive state, and the magus is invariably active, invariably victorious. the attainment of this realization is the crux of the transcendent sciences: so when the magus accomplishes his own creation, the great work is fulfilled, at least as concerns cause and instrument. the great agent or natural mediator of human omnipotence cannot be overcome or directed save by an extra-natural mediator, which is an emancipated will. archimedes postulated a fulcrum outside the world in order to raise the world. the fulcrum of the magus is the intellectual cubic stone, the philosophical stone of azoth. that is

he violence done to the names of celebrated persons so as to make them numerically equivalent to that fatal number 666, which we have already explained sufficiently. when we think that men like bossuet and newton amused themselves with such chimeras, we can understand that humanity is not so acute in its genius as might be supposed from the bearing of its vices. 61 chapter xi the triple chain the great work in practical magic, after the education of the will and the personal creation of the magus, is the formation of the magnetic chain, and this secret is truly that of priesthood and of royalty. to form the magnetic chain is to originate a current of ideas which produces faith and draws a large number of wills in a given circle of active manifestation. a well-formed chain is like a whirlpo

cataclysms; thus have we entered the great magical chain which began with hermes or enoch and will end only with the world. thus have we been able to evoke and come face to face with the spirits of apollonius, plotinus, synesius, paracelsus, cardanus, cornelius agrippa and others less or more known, but too religiously celebrated to make it possible for them to be named lightly. we continue their great work, which others will take up after us. but unto whom shall it be given to complete it? 64 chapter xii the great work to be ever rich, to be always young and to die never: such, from all time, has been the dream of alchemists. to change lead, mercury, and the other metals into gold, to possess the universal medicine and the elixir of life. such is the problem which must be solved to accomp

it? 64 chapter xii the great work to be ever rich, to be always young and to die never: such, from all time, has been the dream of alchemists. to change lead, mercury, and the other metals into gold, to possess the universal medicine and the elixir of life. such is the problem which must be solved to accomplish this desire and to realize this dream. like all magical mysteries, the secrets of the great work have a triple meaning: they are religious, philosophical and natural. philosophical gold in religion is the absolute and supreme reason; in philosophy, it is truth; in visible nature, it is the sun: in the subterranean and mineral world, it is the purest and most perfect gold. hence the search after the great work is called the search for the absolute, and this work itself is termed the

t is affirmed, is the labour simple, light and inexpensive: otherwise, it consumes to no purpose the life and fortune of the bellows-blower. the universal medicine is, for the soul, supreme reason and absolute justice; for the mind, it is mathematical and practical truth; for the body, it is the quintessence, which is a combination of gold and light. in the superior world, the first matter of the great work is enthusiasm and activity; in the intermediate world, it is intelligence and industry; in the inferior world, it is labour; in science it is sulphur, mercury and salt, which, volatilized and fixed alternately, compose the azoth of the sages. sulphur corresponds to the elementary form of fire, mercury to air and water, salt to earth. all masters in alchemy who have written concerning th

eat work is enthusiasm and activity; in the intermediate world, it is intelligence and industry; in the inferior world, it is labour; in science it is sulphur, mercury and salt, which, volatilized and fixed alternately, compose the azoth of the sages. sulphur corresponds to the elementary form of fire, mercury to air and water, salt to earth. all masters in alchemy who have written concerning the great work have employed symbolical and figurative expressions, and have been right in so doing, not only to deter the profane from operations which would be dangerous for them, but to make themselves intelligible to adepts by revealing the entire world of analogies which is ruled by the one and sovereign dogma of hermes. for such, gold and silver are the sun and moon, or the king and queen; sulph

ered as religion, it is that of the ancient magi and the initiates of all the ages; as a philosophy, its principles may be found in the school of alexandria and in the theories of pythagoras; as science, its principles must be sought from paracelsus, nicholas flamel and raymund lully. the science is true only for those who accept and understand the philosophy and religion, while its processes the great work 65 are successful only for the adept who has attained sovereign volition, and has thus become monarch of the elementary world, for the great agent of the solar work is that force described in the hermetic symbol of the gemerald table h: it is universal magical power; it is the igneous spiritual motor; it is the od of the hebrews and the astral light, according to the expression which we

ch they guarded, representing it only under the emblem of the caduceus of hermes. here then is the great hermetic arcanum, and we reveal it for the first time clearly and devoid of mystical figures: that which the adepts term dead substances are bodies as found in nature; living substances are those which have been assimilated and magnetized by the science and will of the operator. there-fore the great work is something more than. chemical operation: it is an actual creation of the human word initiated into the power of the word of god himself. this hebrew text, which we transcribe in proof of the authenticity and reality of our discovery, is derived from the rabbinical jew abraham, the master of nicholas flamel, and it is found in his occult commentary on the sepher yetzirah the sacred bo

s found in his occult commentary on the sepher yetzirah the sacred book of the kabalah. this commentary is extremely rare, but the sympathetic potencies of our chain led us to the discovery of a copy which has been preserved since the year 1643 in the protestant church at rouen. on its first page there is written: ex dono, then an illegible name, followed by dei magni. the creation of gold in the great work takes place by transmutation and multiplication. raymund lully states that in order to make gold we must have gold and mercury, while in order to make silver we must have silver and mercury. then he adds: gby mercury, i understand that mineral spirit which is so refined and purified that it gilds the seed of gold and silvers the seed of silver. h doubtless he is here speaking of od, or

RUBY TABLET OF SET

all ashamed to be ourselves, and this is sheer, stark stultification. for we are ourselves; we cannot get away from it; all our hypocrisies and shams are just as much a part of ourselves as what we like to think is the real man. all that we do when we make these pretenses is to set up internal strain and conflict; there is nothing objective in it. instead of adding to our experience, which is the great work, we shut ourselves up in this citadel of civil turmoil; it is the formula of the black brothers "the golden mean is more valuable as the extremes which it summarizes are distant from each other; that is the plain mechanics of the lever. so don't pay too much attention to these remarks; they are no more than the quiet, fireside reflections of a man who has spent all his life breaking rec

"thou hast no right but to do what thou wilt" 38. the pantacle is the storehouse of knowledge. explain this. 39. what are the qualities for the ultimate symbol of the personal work? 40. what process will keep the pantacle free from imperfection? 41. what is the symbolic meaning of the magician's robe? 42. what is the magickal function of the magician's bell? 43. explain what crowley meant by the "great work" 44. explain the differences between invocations and evocations. 45. what is the essential definition of the purpose of magickal ritual? 46. what are the most dangerous factors in these rituals? 47. how may these factors be avoided? 48. what are the three possible ways to perform an invocation? 49. explain the four methods by which a magician may identify himself to/with the god with wh

rd needful from its shattered fragments, so too the magician who discovers and manifests his or her true will forges the ultimate magical weapon from out of their many and fragmented sub-personalities "so with thy all; thou hast no right but to do thy will. do that, and no other shall say nay (al 1:42-43) this achievement of self-unification has been spoken of in elder books of arcane lore as the great work, the creation of the philosopher's stone and, in the symbolism of the old aeon, as the knowledge and conversation of the holy guardian angel. this "angel" is no angel of god in any theistic sense. rather it is the crystallization of the magician's own ultimate selfhood. in the language of the book of opening the way, it is the neter xem whose name is unknown. to seek to know one's true

lished or recognized a strong affinity toward a particular neter, the reason or working relationship could quite possibly unfold. more on this shall be discussed in a key concerning the neters and their significance to the initiates and to xem. the initiation into xem is the beginning of the actual quest for the unknown and nameless one. the work is the preparation for and concludes only with the great work- which in itself is but a new beginning, having fulfilled the challenge set forth in the statement of leviathan.(5) for this reason it would not be inappropriate to call the initiates of xem "alxemists" initiation is the preparation for the work toward finding the philosopher's stone- xem! initiation then is the giant step toward true understanding of the mysteries and secrets of xem. x

tamorphosis/xeper/willed evolution. as we walk the two lands, how strange and fitful we must appear in the realm of light with our dark aspects and likewise in the realm of darkness with our light aspects- we who are both, and neither. but why are the elect so important (like harwer) to set? a clue is locked within the ancient symbolism of set and harwer uniting the two lands. this symbolizes the great work in xem, but it is not the result of the great work. it is the fusion of the principles of light and darkness, matter and spirit, etc. the result is not a combination of the two, but rather a new thing altogether. this great work is as delicate as trying to fuse matter and anti-matter, and just as dangerous, hence the warning of belial in the diabolicon. those elect who have begun this g

matter and spirit, etc. the result is not a combination of the two, but rather a new thing altogether. this great work is as delicate as trying to fuse matter and anti-matter, and just as dangerous, hence the warning of belial in the diabolicon. those elect who have begun this great work are xem and are coming into being (a new kind of being) as gods whose names are unknown. having completed the great work, they will no longer be xem, for they will have transformed into the new beings or gods whose names are no longer unknown. they will have beheld leviathan. the non-elect cannot participate in our work because of his fear of the unknown, lack of will, lack of conscious intelligence, and the non-existence of the black flame within him. he is symbolized by the neter ra. principle of finite

ll, and thou shalt wield for thyself the great mysteries of the macrocosmos. i speak to thee of that which is called the black magic, for it is true spawn of that great black flame which first brought thy will to life long ages ago.(5) only man can hope to perfect being, for man is the only being of both the great law and conscious intelligence- the two lands. but man needs help to accomplish the great work. set cannot stop the direction of the natural order without assuming its place- else all would go back to chaos. only man can resolve the issue, but not just any man. only those who are worthy to be elect or to receive the black flame. long ago set experimented (magically) with a natural creature that it might perhaps do what set could not, and man came into being. this man was a compos

nitiation, and not houses of worship. out of the temple system, the great ones eventually evolved. the great ones had become beings higher than man, and they were awed and respected as gods. so great was their understanding and their unique perception and their being, that they had actually become principle of their knowledge. each principle working in concert with the other principles toward the great work was the "function" of the principle. principle+ function= neter (a working form of a purpose. as the great ones did function according to the principle, they took their names accordingly; hence the names of the neters did come into being (remember that function occurs within the collective effort toward the collective evolution; work is the individual effort toward individual evolution)

ssence, will, and guidance, helped to bring these great ones into being. the greatest of them he chose through whom he would define his self. this great one would manifest the principle of set in the realm of natural order (light. he would personify the majesty of set, and he would be a living symbol of the highest form of xeper(a) in the two lands. he would be the symbol of the elect working the great work with set. he was great har or hor; harwer- the principle of majestic man. with the elect in xem, symbolized by harwer, set might fuse the two lands and accomplish the great work. the traditional rule of harwer upon the earth (in khem) was through pharaoh, and his title was the living horus. he wore the crown of the two lands, which to the uninitiated into the order of set meant upper an

itical office occupied by a mortal who wore, held, and sat upon sacred symbols that had lost true meaning..because in those ancient days all did not go well. man and priesthood became political and corrupt when left on their own to see how well they would do with what they had learned. seeing that man had a good deal more to learn before he would be mature enough to commit himself entirely to the great work, xem and the true temple of set made preparations and vanished into the disguise of the amon cult (appropriately, amon means "hidden- compare to the hieroglyphic "xem) this gave the order of set time to wrap their secrets in myth and occult (which also means "hidden) puzzles, which could then pass fragmentarily and obscurely through time, until the time of the purification was past and

SALMANRUSHDIE THESATANICVERSES

fflicted voice "if they came over and filled up wherever you come from, well! you wouldn't like _that" o o o punched in the nose, taunted by phantoms, given alms instead of reverence, and in divers ways shewn the depths to wihich the denizens of the city had sunk, the intransigence of "the evil manifest there, gibreel became more determined than ever to commence the doing of good, to initiate the great work of rolling back the frontiers of the adversary's dominion. the atlas in his pocket was his master-plan. he would redeem the city square by square, from hockley farm in the north-west cornerr of the charted area to chance wood in the south-east; after which, perhaps. he would celebrate the conclusion of his labours by playing a round of golf at the aptly named course situated at the very

SATANGEL

further provide himself with two vervain crowns, two candlesticks, and two candles of virgin wax, made by a virgin girl and duly blessed. let him take also a new steel and two new flints, with sufficient tinder to kindle a fire, likewise half a bottle of brandy, some blessed incense and camphor, and four nails from the coffin of a dead child. all these must be carried to the place chosen for the great work, where everything hereinafter laid down must be described in an accurate manner. you must begin by forming a circle with strips of kid s skin, fastened to the ground by means of your four nails. then with the stone called ematille you must trace the triangle within the circle, beginning at the eastern point. a large a, a small e, a small a, a small j must be drawn in like manner, as als

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ted in fear and curiosity. primitive man, unable to understand the phenomena of nature and harassed by them, saw in every terrifying manifestation some sinister force expressly directed against him; and as ignorance and fear are the parents of all superstition, the troubled fancy of primitive man wove the god idea. very aptly, the world-renowned atheist and anarchist, michael bakunin, says in his great work god and the state: all religions, with their gods, their demi-gods, and their prophets, their messiahs and their saints, were created by the prejudiced fancy of men who had not attained the full development and full possession of their faculties. the history of religions, of the birth, grandeur, and the decline of the gods who had succeeded one another in human belief, is nothing, there

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

his favourite instrument, of all unquestionably the most various and royal in its resources and power over the passions. as shakespeare among poets is the cremona among instruments. nevertheless, he had composed other pieces of larger ambition and wider accomplishment, and chief of these, his precious, his unpurchased, his unpublished, his unpublishable and imperishable opera of the "siren" this great work had been the dream of his boyhood, the mistress of his manhood; in advancing age "it stood beside him like his youth" vainly had he struggled to place it before the world. even bland, unjealous paisiello, maestro di capella, shook his gentle head when the musician favoured him with a specimen of one of his most thrilling scenas. and yet, paisiello, though that music differs from all dur

SIX WAYS OF KNOWLEDGE

it, no matter what you he wthe six ways of knowledge by setnakt the average man and woman believes that they know how to see, hear, and touch things. they don't understand the need not only to train the senses, but to effect that point we call the magical link that is the intersection of one's senses, psyche, and actions. changing the ways of knowledge, that is to say, changing perception is the great work. it takes years to do, and early success in magical initiation may lull us into forgetting the need to work in this area. like modern neurolinguistics programming the egyptians were familiar with three modes of knowledge: touch, hearing and sight. they identified these as other- and self-centric forms, the self-centric form being connected with the right half of the body, the other-cent

SORCERIES OF ZOS

hese magicians utilized human embodiments of power (shakti) which appearedusually- in feminine form. each book that crowley produced had its corresponding shakti. the rites of eleusis (1910) were powered, largely, by leila waddell. book four, parts i& ii (1913) came through soror virakam (mary d'este. liber aleph- the book of wisdom or folly (1918- was inspired by soror hilarion (jane foster. his great work, magick in theory and practice, was written mainly in 1920 in cefalu, where alostrael (leah hirsig) supplied the magical impetus; and so on, up to the new aeon interpretation of the tarot (the book of thoth, which he produced in collaboration with frieda harris in 1944. dali's shak-ti gala- was the channel through which the inspiring creative current was fixed or visualized in some of t

elf knowledge, london, 1954 (12) see shri haranath: his play and precepts, bombay, 1954 (13) i.e. 1913 (14) the 5 =6 ritual was published in volume i, no.3. in 1910 (15) see chapter i (16) by qabalah, hand=yod=10; eye=ayin=70. the total, 80=pe (mouth, the goddess, uterus, or utterer of the word (17) crowley's definition of magick. see magick, p.131 (18) i.e. the true will (19) crowley defined the great work in terms of the 'next step, implying thahte t great work is not a remote and mysterious thing, unattainable by humans, but the realization of the 'here and now, and attention to immediate reality. both spare and crowley castigated the prevaricators who, scared of the idea of work, look to the 'fuutre life' and the unattainable, instead of seizing reality and living now 'o babblers, prat

reat work is not a remote and mysterious thing, unattainable by humans, but the realization of the 'here and now, and attention to immediate reality. both spare and crowley castigated the prevaricators who, scared of the idea of work, look to the 'fuutre life' and the unattainable, instead of seizing reality and living now 'o babblers, prattlers, loquacious ones. learn first what is work! and the great work is not so far beyond (the book of lies, chapter 52 (20) 1886-1945 (21) hell is the type of the concealed place symbolic of the subconsciousness; the 'infernal' regio n (22) see chapter 10 (23) vide, infra, p.204 (25) i.e. a solitary sex act (26) described in the book of pleasure (a.o. spare, republished 1975 (27) see letters on od and magnetism; karl von reichenbach, london, 1926 (28) t

TECHNICIANS GUIDE TO THE LEFT HAND PATH

tic tendency comprise much of what we each perceive ourselves and others to be. cognitive restructuring as a fundamental premise of the initiatory scheme, leads towards the transformation of the individual. further, this psychological re-construction takes into account that there are still aspects of the psyche still unknown and yet to be discovered. many of the tools and clues necessary for this great work are found within science and religion, philosophy and literature, magical ritual and psychology. most importantly, one recognizes the limitations of any self creation. when the boundaries of understanding have been recognized, one finds new tools to further extend forth the individual sense of future possibility. but it does not end with this. once understood and placed into practice, t

n formulaic approach to left hand path. these conditions can be summed up as follows "within the synchronicity to resonate we. this is my essential message to the reader. it is an encapsulation of the resonant mechanisms that drive lhp dynamics. resonance, synchronicity, harmony, dissonance (plus several other components) are the devices that allow the initiate "to see. this is the purpose of the great work. resonance and synchronicity are vital elements of "peak" initiatory experience. this peak experience unveils its form through understanding. it is a moment when you see clearly the world within and around you. by "seeing, the word is extended by the vision it creates within the individual. a vision that propels the necessity to do. become. this formula presents a condition for obtainin

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

f meanings. alex home, in sources of masonic symbolism, distinguishes between a mere "emblem" and a "symbol" an emblem is something that stands for something else, he says, while "a symbol has a moral and spiritual meaning."15 that "moral and spiritual meaning" is, of necessity, reserved as secret in nature by these corrupt cultists, because, if their secrets should be exposed to the light, their great work and grand plan would be vulnerable to destruction, as it should be. but kept secret, the symbols and signs of the illuminati exert a strong force. foster bailey, 33, in the spirit of freemasonry, explains: a symbol veils or hides a secret, and it is that which veils mysterious forces. these energies when released can have a potent effect.16 to the man whose entire life is immersed in ma

carcass, like the phoenix rising from the ashes, is to come the new city of glory, the kingdom of the illuminati, ruled by their godman king and his master, satan. this is the ultimate, all-consuming, repugnant goal of the builders, to undo what god has done, to defile and utterly destroy planet earth and to rebuild it in their image. the prophetic scriptures tell us that this grandiose plan the great work of the illuminati will never fully come to fruition. the kingdom shall not become the province of the rebellious illuminati and their dark, occult master, satan. here is almighty god's glorious declaration of how it all shall end "and the seventh angel sounded: and there were great voices in heaven, saying, the kingdoms of the world are become the kingdoms of our lord, and of his christ

h i l e the word "craft" can properly be used to describe an art, science, skill, or process practiced by a profession or occupation, in the occult world, the word takes on a much darker significance and is often called, the "craft" it refers to a devious process practiced by like-minded fellows who are bent on, and have agreed to follow, the ritualized path prescribed to effect the magic of the great work of alchemical transformation. the fellow craft degree (2) of freemasonry is found in both the largest bodies, the york rite and the scottish rite. according to coil's masonic encyclopedia, the order of the illuminati, formally founded by adam weishaupt and baron von knigge in 1776, divided its rites into three principal classes and the second of the second class of rites was the fellow

alling down of powers or energy from the heavens or from ethereal sources (hell. yet another meaning is that the hand with all five fingers showing, palm outward, indicates that one is giving honor and admiration to the underworld deity. its essential meaning "thank you o subterranean lord for your deceptive wisdom and for your cunning aid in our struggle to overcome our enemies and to effect the great work" pharaoh ramses paying homage to the god horus, son of osiris, the sun god deity symbolized as the allseeing eye in the capstone on the u.s.a.'s dollar bill. quite possibly, the masons' sign of admiration and astonishment came from practices of adherents to the old mystery religions of babylon and egypt (from book, other worlds, hilary evans, readers digest books, 1998) on all occasions

recreate social material and spiritual reality to fit their perverted, upside down theology. universal motion: alchemy and magic their scientific system, actually a form of witchcraft, is based on alchemy and magic. its process is one of universal motion, designed to purposely foment diabolical chaos so that order may come out of two dynamic competing forces, ordo ah chao. their objective is the great work, the changing of man created in god's image into the image of a serpent-being void of morality and void of righteous, just values. in other words, the great work is designed to create and produce a race of soul-less satanic creatures. to effect their great work, to transform and transmutate the world and humanity into the "new soul-less creature" heaven and earth must be destroyed, crus

d on the desk, the other on the rug in opposite directions, the illuminati is reproducing, or mimicking, the symbol of the double-headed eagle in freemasonry. a ravenous bird from the east to the illuminati, the eagle is a symbol of overriding importance and, in its doubleheaded form, the eagle represents the illuminati's principal luciferian doctrine of as above, so below. it also represents the great work of the initiation of the world. how prophetic, then, is the bible verse found in isaiah 46:11 which reveals that in the last days, a "ravenous bird from the east" shall be called forth by god to wreak havoc and destruction on rebellious mankind and the fallen world. so when you see the duality principle("as above, so below) represented in the photos and illustrations in this section, re

the grand master elect degree is a dagger under the chin (richardson's monitor of freemasonry, p. 146) up to their necks in mischief 297 the penalties to be applied to punish those adepts and initiates who so impertinently reveal the secrets of the order; and two, the willingness of the individual performing the sign to sacrifice himself for the good of the order, or for the good of the cause or great work of the illuminati. the neck ritual the neck, being the bridge to the head and brain (intellect) and the point at which the jugular vein can be ruptured by a knife or stone thrust, does seem to be an appropriate place to physically focus this sign. duncan's masonic ritual and monitor summarizes the "penal" code of freemasonry. that reference book says the various penal signs are designed

hat he must devote his whole heart to the "secret chiefs" the top elite who comprise the inner circle. his life must be dedicated to the goals they have set, for they, in turn, are being directed by the hierarchy, the spirit beings (satan and his demons) who have given them the plan. in other words, the life of every illuminist is a divine temple, and through ritual, magic, and loyal devotion the great work of alchemical transformation is to be accomplished within the individual heart and within the world at large. ordo ab chao order must come out of chaos. a number of meanings as the evidence points out in the illustrations in this section, the "hand on heart" sign has a number of meanings, depending particularly on the exact placement of the hand and the positioning of the fingers. as al

an, 33. 368 codex magica a dark scene inside a masonic temple in greece. the human sacrifice lays straddled as a five point star on the altar. superimposed behind are the descendant (hell) triangle and the tau symbol of the royal arch. the delta triangle design is feminine and corresponds to the female's vulva. two magical seals based on the black book of honorius. the first is the occult seal of great work. the second is the occult seal of black magic. note in both of them the opposed position of the triangles and the position of the moon (in the center of the black magic seal. black magic, masonic witchcraft, and triangle powers 369 freemasonry's the royal arch banner reveals two angels holding their respective wings in a triangle shape. the cloven hoofs and goat legs demonstrate the luc

THE BOOK OF PLEASURE

praise the belief in a moral doctrinal code, which they naturally and continually transgress, and never obtain their purpose. given the right nature, they succeed fairly in their own governing, and are those most healthy, sane and self-pleased. it may be called the negation of my doctrine, they obtain tolerable satisfaction, whereas mine is complete. let him tarry here, who is not strong for the great work. in freedom he might be lost. so fledge your wings fearlessly, ye humble ones! 1: all means of locomotion, machinery, governments, institutions, and everything essentially modern, is vital symbolism of the workings of our mind, etc. 2: the symbol of justice known to the romans is not symbolic of divine, or our justice, at least not necessarily or usually. the vitality is not exactly lik

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

gnited therein. 7. but hear thou our majestic music of the spheres! hear thou the ineffable sound of our mystic union! 8. halt: halt! now eat the fruit and drink the wine. we are come! our will is one: our will is done! 9. come with us, and we shall uplift thee to the celestial palace of the stars: thou shalt partake of the ineffable glory! we are the ecstasy of thine aspiration to accomplish the great work: we are the purity of thine invocation to the highest! 10. now by way of the serpent, or by way of the arrow, or by some other known or unknown way of initiation, wilt thou attain union with us. whatever thy operation or formulae of initiation, we shall uplift thee into our holy palace if thou wilt but know and follow thy way. and every way leadeth unto us! 11. know thy will! and in fre

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

knowledge about things. to the mystic, true reality does not lie in such knowledge. only in an immediate experience, a visionary ecstatic experience, which stands for itself alone, can one find true reality and most certainly of all, there alone can one find the ultimate reality with god. st. teresa of avila (1515 1582, the esteemed spanish carmelite nun, mystic, and writer, referred in her last great work, the interior castle (1577, to four degrees of the mystic union with god: 1. the incomplete mystic union that comes with a quieting of the mind; 2. the semi-ecstatic union; 3. the ecstatic union; 4. the transforming union of complete oneness with god. perhaps the most dramatic characteristic of the ecstatic experience is the occasional phenomenon of visions, often of christ, mary, vario

THE KEY TO THE MYSTERIES

ense physical secret was, moreover, hidden under the qabalistic 191 parables of the ancients. this secret we have arrived at deciphering, and we shall submit its letter to the investigations of the gold- makers. here it is: 1 degree. the four imponderable fluids are nothing but the diverse manifestations of one same universal agent, which is light. 2 degree. light is the fire which serves for the great work under the form of electricity. 3 degree. the human will directs the vital light by means of the nervous system. in our days this is called magnetism. 4 degree. the secret agent of the great work, the azoth of the sages, the living and life-giving gold of the philosophers, the universal metallic productive agent, is magnetized electricity<
the spirits of mr. home. if electricity can move a light, or even a heavy body, without one touching it, is it impossible to give by magnetism a direction to electricity, and to produce, thus naturally, signs and writings? one can do it, doubtless; because one does it. 197 thus, then, to those who ask us "what is the most important agent of miracles" we shall reply "it is the first matter of the great work "it is magnetized electricity" everything has been created by light. it is in light that form is preserved. it is by light that form reproduces itself. the vibrations of light are the principle of universal movement. by light, the suns are attached to each other, and they interlace their rays like chains of electricity. men and things are magnetized by light like the suns, and, by means

f the templars, for example, who are much less to be 203 blamed for having worshipped baphomet, than for allowing its image to be perceived by the profane. baphomet, pantheistic figure of the universal agent, is nothing else than the bearded devil of the alchemists. one knows that the members of the highest grades in the old hermetic masonry attributed to a bearded demon the accomplishment of the great work. at this word, the vulgar hastened to cross themselves, and to hide their eyes, but the initiates of the cult of hermes-pantheos understood the allegory, and were very careful not to explain it to the profane. mr. de mirville, in a book to-day almost forgotten, though it made some noise a few months ago, gives himself a great deal of trouble to compile an account of various sorceries, o

this is a thing which happens frequently to healthy people, as well as to sick men, who recover in spite of it. besides, in the gospel story, it is one of the bystanders who says that lazarus "by this time stinketh, for he hath been dead four days" one may then attribute this remark to imagination- e. l. rather to the arrogance of the a priori reasoner- trans) let us now come to the secret of the great work, which we have given only in hebrew, without vowel points, in the "rituel de la haute magie" here is the complete text in latin, as one finds in on page 144 of the sepher yetzirah, commented by the alchemist abraham (amsterdam, 1642: 216 semita xxxi vocatur intelligentia perpetua; et quare vocatur ita? eo quod ducit motum solis et lunae juxta constitutionem eorum; utrumque in orbe sibi

of law, and by consequence, of duty; and if by the word liberty, you are willing to accept our interpretation, the right of doing one's duty, we in our turn will take it for a motto, and we shall repeat, without contradiction and without error "god and liberty" as there is no liberty for man but in the order which results from the true and the good, one may say that the conquest of liberty is the great work of the human soul. man, by freeing himself from his evil passions and their slavery, creates himself, as it were, a second time. nature made him living and suffering; he makes himself happy and immortal; he thus becomes the representative of divinity upon earth, and (relatively) exercises its almighty power. axiom i nothing resists the will of man, when he knows the truth, and wills the

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

were inspired by michael s practice and development of the systems of aleister crowley and especially austin osman spare. no longer does the sorcerer stand in a circle and fear what he has called, but rather confronts and commands those forces connected to his 11 or her own being. it is a system of strength and will by the very foundation up no longer is christian dogma infecting the basis of the great work. illustrated heavily by elda isela ford, the original manuscript sigils are given with some new interpretations of the goetic djinn, the luciferian edition of the goetia is a work which boldly presents a new turn in modern magick. the toad rite three roads of satandar, lucifuge and hecate by michael w. ford illustrated by elda isela ford the toad rite is a small grimoire which is a self

THE MAGICIAN S KABBALAH

of 0=2, which is more fully stated as 0= n(-n, or perhaps nothing= self+ god (the infinitely small point of self when attempted to be perceived by consciousness, and the infinitely large presence of god when attempted to be perceived likewise. broken down, the ain has the value of 511, which is of intense significance in the cult of thelema, in that it equals 418+ 93, which are the numbers of the great work, and the current that informs it. it is also the value of a'abvdh h-tyth "the worship of the snake (that is, the snake of wisdom coiled up the tree of life. note also that 511 reduces to 7, the number of the card to which the graal (and hence 418) is attributed, the chariot. as kate bush sings, in "sat in your lap (from the album "the dreaming "i hold a cup of wisdom (binah and chockmah

flection of itself (2+2= 4) in order to manifest. avr, the "light" has the value of 207, which reduces to 9, the number of teth, the snake of wisdom. thus, the light and the snake are brought together (as the zorastorian verse reads. that fire that darts and flashes throughout the hidden depths of the universe (and 418 is the value of kbvd zyv h-nchsh "the bright glory of the snake, and hence the great work completed as the snake reaches kether and the light floods down it. the word rbh, meaning "archer" has the value of 207 also, thus showing the process of "shooting" up the middle pillar of the tree in the mystical process of attaining the avr rather than the magical one of ascending back up the lightning flash. chapter four; kether, the crown of coherent light the doctrine of trans-reso

he altar as the centre of the universe, about which everything turns, like the spokes of a wheel. say; my life is the life i choose to lead. i am the centre myself, and that of all about me. point tau now place turn both hands over and place them on the altar, one over the other, both bent slightly inwards making an 'x' shape. feel the altar beneath your hands and say; my life is the place of the great work, and myself the altar on which the work is done. point resh light the lamp above the altar and state; let the eternal light of which this is part be visible to me in all that i accomplish. the meditation for this ritual is to take your problematic situation, or question, and think about it. then visualise the question in some symbolic form, such as a question mark, sigil or other object

g the spiral as forming the curve of a spiral of dna within your body, or the shape of a seashell. attempt to view time, and your own personal history as a spiral event rather than a linear one. what light does this template throw on the events which have taken place in your life? 3. binah; the ritual of the temple and triangle temple; hikl; the temple is existence itself, the window in which the great work is seen. the temple is our place of being and our place of study. triangle; mshlsh; in the triangle is both the water of purification and the fire of consecration. their equilibrium gives energy to the work. chalice; kvs; in the vault of the graal is the wine of inspiration which alone can truly support us. in this ritual, which is of the third sephirah, binah, we complete the building

ments in their most archetypal form, as they begin to appear in the flux of energies sent forth from chesed to be differentiated in geburah and disseminated through tiphareth into the four lower sephiroth. the letters of chesed, cheth, samekh, daleth, conceal the square in a number of ways. firstly cheth itself has the value of 8, the double square, and in full the value of 418, the number of the great work accomplished, according to crowley. this sums to 4+1+8=13=1+3=4. daleth has the value of 4 also. point cheth draw a double square about the temple. the corners of the first square are the quarters, commencing in the east, then south, west and north. the corners of the second square are the cross- quarters, commencing in the south-east, then south-west, north-west, and north-east. this m

THE MIDDLE PILLAR

at a state of separateness exists only within h s own mind. not until man does recognize that he is himself a microcosm of the macrocosm,2 a reflection of the universe, a world within himself, ruled and governed by his own divinity, can he escape from the wheel. it is the achievement of this one realization which all schools of mysticism, magic, and various forms of occult teachng refer to as the great work.3 the great work is not accomplished overnight, or even in one lifetime. but the sooner the aspirant undertakes the task, the sooner will it be finished, and the quicker will he be released from the cycle of necessity, the wheel of evolution to which common humanity is bound. millions of years may pass in the normal process of evolution before the mass of mankind will reach the state of

, between the extremes of mercy and severity, the two outer pillars of the qabalah's tree of life.6 equally important, it also provides basic principles of magic whch can speed the student on his way to blessed release from the necessity of the accursed wheel. once he has gained this new understanding, the student, it is to be hoped, will gradually but steadily progress until he has completed the great work. in so doing, not only will he help himself by stepping up his own evolutionary processes, but to that degree will he have raised the frequencies of h s fellow man and even the planet itself, since all that is, is one. frances g. wickes in the inner world of choice points out that we must "accept the experience that will bring to birth a latent potential" and be willing to dare the leap

. and jung's definition of psychotherapy was that whch enabled one to become conscious of what hitherto was unconscious. for untold thousands of years, man has lived in subjugation to the unconscious forces of nature-powerful instincts and drives which led him to act without deliberation or conscious volition, and in complete ignorance in fact of the forces at work which really motivated him. the great work recognizes that in these deep unconscious levels lies a great storehouse of power, awareness, and vitality which must not only be awakened but recognized and equilibrated for the human being to function at maximum capacity and efficiency. this in short is the major purpose and function of the teachings of ths book. i had first begun to read about psychoanalysis in the writings of freud

that since that time i have acquired some of the qualifications necessary to practice various forms of psychotherapy, particularly that of wilhelm reich,l2 whose work i regard as a bridge between conventional psychotherapy and occultism. i doubt if reich would be pleased to learn of tlus association of mine-but a fact it is nevertheless. today i will not so much as consider even discussion of the great work with a student until he has experienced some form of psychotherapy, i care not which. there is lacking, until then, a common frame of reference, and common medium of communication. in the middle pillar will be discovered the first glimmerings of insight i had in that particular direction. it still holds good today. endnotes 1. the "wheel of existence" or the "wheel of evolution" refers

seekers assuming that their meditations yield contact with "secret chiefs or illuminated masters from the inner planes" thus they mistake initial contacts with the higher self, along with corresponding images of personal growth meant for themselves, as important messages for all humanity, and they come to think of themselves as avatars or messiahs. this unfortunate tendency is an anathema to the great work. 13. this should be a special dagger that is only used for the purpose of banishing. in actuality, no such implement is needed, and the magician may simply use his index and middle fingers to trace the pentagram just as effectively. 14. although the figure traced is the same as the banishing earth pentagram, in the lbrp it should be referred to as the lesser banishing pentagram. this is

tozuard it. this paradox is unavoidable, as always when we try to define sornething that lies beyond the bourn of our understanding..i24 it is obvious that jung is bordering on the mystical here. jungian psychology differs from other systems in that it presents ethcal objectives that have much in common with magical goals. the discovery of the self might well be described as the completion of the great work, or the creation of the philosophers' stone. the expansion of consciousness, through the elevation of heretofore unconscious material, is a form of spiritual illumination. ths does not mean that the individual who experiences illumination or self-realization will spend the rest of his days in blissful meditation, but rather that he will gradually gain a more true understanding of himsel

energies can be controlled and used toward more positive ends. dispelling these complexes requires the methods of objectification, critical analysis, and discrimination (in magic, the shadow aspects of the psyche are collectively called the evil persona-they must be recognized, subjugated to the magician's hgher spiritual will, and their energies transmuted and employed for the completion of the great work) 3. realization of one's true sey the discovey or creation of a unibing center. the intermediate link which, if focused on and identified with, allows for the integration/unification of the lower and higher selves, and freedom from selfish interests and personal limitations. a point of connection between the individual and the divine self, whch is reflected and symbolized in that point

tion of impediments which block the flow of energies between the superconscious and the lower realms of consciousness, evolvement of latent or dormant higher functions (memory, will, imagination, etc, and stages where the ego must yield to the work of the hgher self and withstand the stresses and unavoidable discomfiture that the process requires. in magic, this is the spiritual discipline of the great work and reunification-the second half of the solve et coagula formula of psychology and magic 129 alchemy. it represents our goal to "become more than human" or in less mystical terms, to become the best possible human being we can be, evolving to our fullest potential. various methods and tools are employed in psychosynthesis, just as they are in other transpersonal psychologies. in psycho

f the two systems, is an easy matter. but here, even the smallest achievement will be a monumental step in one's personal inner growth. if the mind is kept open to both new and old ways of exploring human development, one will discover that the psychologist's pursuit of a healthy, integrated human psyche, the alchemist's search for the philosophers' stone, and the magician's quest to complete the great work are all natural complements of each other. humanity's spiritual development is a long and arduous journey, an adventure through strange lands full of surprises, difficulties, and even dangers. it involves a drastic transmutation of the "normal" elements of the personality, an awakening of potentialities which had hitherto been dormant, a raising of consciousness to new realms, and a fun

ifying, and equilibrating each chakra it comes into contact with. with each chakra thus attained, the individual reaches new plateaus of spiritual development "raising the kundalini" from the lowest to the highest chakra is the eastern method for attaining hgher levels of consciousness that are associated with the experience of union with the divine. it is equivalent to the various stages of the "great work" of western mystics and magicians. tradition says that when the kundalini unites with the crown chakra, the result is a shock to the nervous system which arouses the pineal gland out of its dormancy to provide the practitioner with various siddhis or psy&c/ sensory powers that have been lost through neglect. many yogis15 warn against practicing kundalini yoga without a teacher and witho

THE ROSICRUCIAN MANIFESTOS

ae, or a perfect method of all arts: but such is their opposition, that they still keep, and are loth to leave the old course, esteeming porphiry, aristotle, and galen, yea and that which hath but a meer shew of learning, more then the clear and manifested light and truth; who if they were now living, with much joy would leave their erroneous doctrines. but here is too great weaknesses for such a great work: and although in theologie, physic, and the mathematic, the truth doth oppose it self; nevertheless the old enemy by his subtilty and craft doth shew himself in hindering every good purpose by his instruments and contentious wavering people. to such an intent of a general reformation, the most godly and highly illuminated father, our brother, c.r. a german, the chief and original of our

THE ABYSS AND TABAET

ld be further understood by its origins. what is regarded as common knowledge depicts that the luciferian spirit, what is found are the associative traits and that the adversary has existed long before christianity. the avestan texts as well as the denkard provide a wealth of knowledge of ahriman from a right hand path point of view, consider as such a veil which can only be passed through by the great work of initiation. the names and cultural expressions of the adversary are briefly explored as an introduction, from the ancient persian, hebraic and even norse, the adversary appears in each. as tempter, war maker, wisdom bringer and devouring predatory spirit. look to the common aspects which make the opposer as a force of initiation. lucifer/ahriman/samael is a spirit which is made viabl

THE SECRET RITUALS OF THE OTO

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

nd the philosopher s stone, the tinctures white and red, and the elixir of life. for (said they) with wealth cometh leisure, and with health, energy, and with long life an extension of file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c3.html (5 of 18 [12/28/2001 2:05:41 pm] the secret rituals of the o.t.o. time; all these will we devote to the performance of the great work. these secrets they indeed possessed, and the tradition handed down through centuries hath not been lost. o highly favoured of god! o chosen from among men! o thou on whom the grace of our lord jesus christ hath fallen! it is to thee that we reveal the secret ineffable and not to be divined. to thee do we entrust the arcanum arcanorum, the hidden treasure of the wise. without it all is

o confirm a bargain, break the stick on which it is written, each party keeping half, so that only on the fitting together of the two halves can the covenant be complete. so also is the kingdom of heaven. so also is this instruction. unless the other half be in thy mind, thou wilt not understand. this then is the covenant of the creator, dividing that he may unite. in our lord jesus christ is the great work accomplished. here followeth liber 333, cap. xxxvi. the star sapphire let the adept be armed with his magick rood (and provided with his mystic rose. in the centre, let him give the l.v.x. signs; or if he know them, if he will and dare do them, and can keep silent about them, the signs of n.o.x. being the signs of puer, vir, puella, mulier. omit the sign i.r. then let him advance to the

32; vi. 27 and 48-58; viii. 38, and st. paul i. cor: x. 1-4, 16-17 and 23-30; xii. 3) the sacrament is administered under two kinds, bread and wine. bread is solid, white, the fruit of the earth, the sustenance of man, the body of christ, the white tincture. wine is liquid, red, the fruit of the vine, the cordial of man, the blood of christ, the red tincture. this divided sacrament is mortal: the great work is not accomplished therein. the life resideth not in flesh or in blood: and though it be the body and blood of god, it is not god; for god slain is not god refile/ c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p3c3.html (13 of 18 [12/28/2001 2:05:41 pm] the secret rituals of the o.t.o. arisen. therefore, very illustrious sir knights and my perfectly illumin

may germinate, when the wise husbandman will reap all in perfect harvest; so do thou reflect that the eucharist is of such nature that some result will follow, for the grace of god cannot wholly be balked and fail of its effect, yet it will be better daily as thou followest out this path. and if thou work with intelligence and energy, thou shouldst attain the highest perfection and accomplish the great work before the earth hath twice fulfilled her orbit. so mote it be. of rhythmic incantation this elixir is the germ of life. therefore, although the most powerful, the most radiant thing that existeth in the whole universe, being as it were the very eidolon of our father the sun, it is also the most delicate and sensitive of all things. during the preparation as at the consummation do thou

THE HOLY BIBLE KING JAMES VERSION

araoh that came into the sea after them; there remained not so much as one of them. 14:29 but the children of israel walked upon dry [land] in the midst of the sea; and the waters [were] a wall unto them on their right hand, and on their left. 14:30 thus the lord saved israel that day out of the hand of the egyptians; and israel saw the egyptians dead upon the sea shore. 14:31 and israel saw that great work which the lord did upon the egyptians: and the people feared the lord, and believed the lord, and his servant moses. 15:1 then sang moses and the children of israel this song unto the lord, and spake, saying, i will sing unto the lord, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea. 15:2 the lord [is] my strength and song, and he is become my salva

, and the rest of our enemies, heard that i had builded the wall, and [that] there was no breach left therein (though at that time i had not set up the doors upon the gates) 6:2 that sanballat and geshem sent unto me, saying, come, let us meet together in [some one of] the villages in the plain of ono. but they thought to do me mischief. 6:3 and i sent messengers unto them, saying, i [am] doing a great work, so that i cannot come down: why should the work cease, whilst i leave it, and come down to you? 6:4 yet they sent unto me four times after this sort; and i answered them after the same manner. 6:5 then sent sanballat his servant unto me in like manner the fifth time with an open letter in his hand; 6:6 wherein [was] written, it is reported among the heathen, and gashmu saith [it, that]

TRUE HISTORY OF WITCHCRAFT

ans now relate to this? how should crowley's successors and heirs in the oto deal with it? then too, what are we to make of and infer about all this business of a popular thelemic-gnostic religion? were crowley, parsons, gardner and others trying to do something of note with regard to actualizing a new aeon here which bears scrutiny? or is this mere speculation, and of little significance for the great work today? if the charter crowley issued gardner is, indeed, the authority upon which wicca has been built for half a century, then it is perhaps no coincidence that i acquired that charter in the same year i was consecrated a bishop of the gnostic catholic church. further, it was literally days after my long search for the original of gardner's book of shadows ended in success that the hol

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

took of the character of eve, and yielded more easily to temptation than those of other countries. after having spent four months in dealing out rather severely what was then called justice to these ignorant people, the two commissioners returned to bordeaux, and there de lancre, deeply struck with what he had seen and heard, betook himself to the study of witchcraft, and in due time produced his great work on the subject, to which he gave the title of tableau de l inconstance des mauvais anges et d mons.1 pierre de lancre writes honestly and conscientiously, and he evidently believes everything he has written. his book is valuable for the great amount of new information it contains, derived from the confessions of the witches, and given apparently in their own words. the second book is de

TYSON DONALD NEW MILLENNIUM MAGIC

s entirety, and the veil that barred it from the bosom of god was the veil of human flesh surrounding it during life. therefore, each birth and death is a complete round of incarnation that returns the acquired measure of life experience back to the unmanifest. the human ego is like a worm that burrows and lives in the wooden handle of a carpenter's plane that the master builder uses to shape its great work. human identity is the worm. human function is the fulfillment of divine purpose. the human body is the plane. when the plane breaks or wears out, the builder does not fashion another lovingly around the worm. only the incredible conceit of the worm could imagine such a thing. no, the builder casts the broken plane-and the silly vain worm-into its fire and makes a new plane, shaping it

too easy to mistake selfishness for piety. this is the lawful zone of magic. elements in the balance of life can be rearranged for better effect. the balance can even be momentarily tipped so long as it is righted afterwards. the magus may use his or her power to pierce the veil to aid in the achievement of personal destiny and to assist others to walk the narrow path that leads to their personal great work, the fulfillment of their lives. he or she may not load the balance wantonly like a child, disregarding the effect this will have on the cosmic order. when the magus bends probability to accomplish a certain end-for example, to bring about a meeting with another person-this is not to suggest that the end will be realized outside the boundaries of physical law. the individual will not si

practice neither of these operations is pure; both are related and interde- pendent. before the instruments can be used to invoke the light they must first be obtained. and in order to facilitate the descent of the light, instruments and ritual methods must be used. magic is therefore an upward spiral of increasing knowl- edge. each new insight becomes another rung in the ladder that leads to the great work. there is a flux and reflux of spirit between magus and god. the traditional instruments are few and simple. they are based on the magi- cal principles presented in the first half of this work. the four main objects that are the foundation of the outer temple are the ele- mental weaponjrod, cup, sword, and shield (or pentacle. they are to be found as the emblems of the suits in the mino

e power because it acts in concert with cosmic law. it should be distin- guished from mere willfulness, which is the determination to do a thing that is not a part of personal destiny. willfulness is weak because it acts in conflict with cosmic law. willful persons constantly run into obstacles, but those who exercise their true will find the way opening effortlessly before them. work, great: the great work of alchemy is the transformation of base metal into gold, or the transfiguration of the human soul. working, ritual: a series of rituals to accomplish a single purpose is termed a rit- ual working. when a ritual is conducted, it is said to be "worked" ritual work is any action of ritual magic. in a ritual working, a single ritual may be worked many times over a period of weeks, months

TYSON DONALD SOUL FLIGHT

twa were extremely popular within the ranks of the golden dawn, as were the individual hebrew letters. astrological and alchemical symbols are effective, both the simple glyphs and the more complex compound symbols-it is quite possible to project the astral body into a scene depicted in an alchemical illustration. indeed, the alchemical woodcuts and paintings that depict the various stages of the great work seem almost designed for astral investigation. they contain complex architectural structures with doors, corridors and windows, walled gardens, caves, meadows, roads and pathways, and are populated not only with human beings but with numerous strange creatures of dreamlike appearance. the strong resonance between dream symbolism and 240 soul flight alchemical symbolism was studied in de

TYSON DONALD THE MAGICAL WORKBOOK

abstract to apply to their own situation, or too simplistic to be of any practical value. complexity is inevitable in some areas of magic. it is impossible to write a simple book on enochian magic without leaving out 95 percent of the subject. similarly, there is no way to explain the kabbalah in a handful of paragraphs. these subjects are complex and require complex treatments. israel regardie's great work 177e golden dawn is over 800 pages of fine print, and needs every page to cover the full system of magic used by the golden dawn. however, once the beginner has acquired practical knowledge of the basic techniques of ritual magic, these challenging texts become much easier to understand. at the other extreme of the scale, there is a distressing abundance of books on magical topics that

UNLEASHING THE BEAST

50- iv. the yoga of sex: tantra and other exotic imports from the mysterious orient shiva, the destroyer, is asleep, and when he opens his eye the universe is destroyed..but the "eye" of shiva is also his lingam [phallus. shiva is himself the mahalingam, which unites these symbolisms. the opening of the eye, the ejaculation of the lingam, the destruction of the universe, the accomplishment of the great work--all these are different ways of saying the same thing--crowley, the book of lieslxii [p]aradoxical as it may sound, the tantrics are in reality the most advanced of the hindus- crowleylxiii already in the work of kellner, reuss and the early o.t,o, western sexual magic had begun to be mingled with the recently discovered traditions of hindu and buddhist tantra. but it is crowley and cr

VOX SABBATUM

a mirror of the liberated mind awaiting confirmation of self-belief and the desire to becoming something else. remember, throughout history the devil has always been a shape shifter, no common form may stay for too long. when you begin walking the path of the sabbat, be careful and be cautious you will tear and destroy your common perceptions and build hopefully a clearer one know thyself in the great work and you shall bask in success. the origins of the witches sabbat 9 hell is derived from the anglo-saxon word, helan, being a secret or hidden place. hell may thus be represented as the abyss of the mind, the subconscious. by exploring and invoking hell, one begins a process of the mastery of the self. vox sabbatum the witches sabbat 6 we owe much of the research of the sabbat to a write

and below. on the earth lucifer or azal ucel has manifested as a symbolic initiator through cain the witch father, born of the union of the dragon and the whore, tubal-qayin as he is often called is the nomad, the sorcerous initiator of those who seek the black light of iblis. for the witches sabbat initiate, lucifer is the black flame of intelligence and will; he represents the foundation of the great work of becoming; he is the anthropomorphic power of self-deification and self-reliance. lucifer exists in the aethyric abode, in the empyrean heights of spiritual ecstasy and storms above the earth itself. lucifer is the inspirer of wisdom, of the ongoing search for knowledge. he is the black snake and peacock angel of the yezidis, the magister of the sun who creates from within to outwards

ys of magick and bearing lilitu or other demons by their sexual union. these fallen angels and beasts spawn dragon- children, who were in spirit form upon and under the earth. as more and more demons were created, lilith-az began to devour many of them, her vampyric and lycanthropic nature surfaced. lilith is the initiatory blood goddess of the path of black witchcraft, and the solar focus of the great work, that of lucifer. she wears a mask of beauty, from beneath is a beast .as also she wears a mask of the beast, from which under is that of divinity and beauty. those who focus on the initiatory work of lilith-az so invoke the bride of chaos in their name, the daemonic feminine being significant towards positive self-development. the name az is a conceptual view of what is the cause of co

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

. a. o. es el mantram supremo del arcano a.z.f. quien quiera hacer subir por el canal medular al alma del mundo, debe trabajar con el azufre (fuego, con el mercurio (agua, y con la sal (tierra filos fica. s lo as se nace en esp ritu y en verdad. 22 the twelve secret keys of basil valentine (basilius valentinus, the benedictine of erfurt are found within the arcanum a.z.f. the entire secret of the great work is enclosed within the azoth series of basil valentine. azoth is the sexual creative principle of nature. the magnum work has been realized when the rose of the spirit blooms upon the cross of our body. the three principle-elements are the three mother letters of the hebraic alphabet. when one is practicing the arcanum a.z.f. one is working with these three principle-elements within the

ive in fire; undines and nereids live in water; sylphs live in the air and gnomes live in the earth. the gospel of mark is symbolized by a lion (fire; the gospel of matthew is represented by a youth (water; the gospel of john is represented by the eagle (air) and the gospel of luke is represented by the bull (earth. the four gospels symbolize the four elements of nature and the realization of the great work (the magnus opus. por lo com n esos santuarios de misterios se hallaban situados al pie de alg n volc n. los disc pulos ca an sin sentido al suelo. en esos instantes el hierofante sacaba a los estudiantes de entre el cuerpo f sico y en astral los llevaba a las profundidades del santuario. entonces les ense aba los misterios grandiosos de la vida y de la muerte. las emanaciones volc nica

ove vegetables, do not ever destroy a plant or a flower. you only need two things in life: wisdom and love. this is how you will attain happiness, peace and abundance. be ye therefore perfect, even as your father who is in heaven is perfect. matthew 5: 48. every initiate must work with the elementals in the central mountain range. that mountain range is the spinal medulla. the prima matter of the great work of the father is the ens- seminis. you know this. the sacred receptacle is in your creative organs, the furnace is the muladhara chakra, the chimney is the medullar channel and the distiller is the brain. when we work in the laboratory of the third logos we must transmute the lead of our personality into the gold of the spirit. the magnus work cannot be performed without the cooperation

el fuego s lo pueden llevarnos al naufragio. ulises, el astuto guerrero destructor de ciudadelas se hizo amarrar a un palo del barco para evitarse el peligro de caer en el mar seducido por la belleza sexual de las ondinas. los gn sticos antiguos dec an: todos vosotros ser is dioses si sal s de egipto y atraves is el mar rojo (el oc ano de las tentaciones. 30 the vapors of the prima matter of the great work would not ascend through the chimney without the help of the disquieting sylphs. the gnomes need to distil the gold in the brain and this is only possible with the help of the aerial sylphs. the gnomes transmute the lead into gold. the magnus opus would be impossible without the elementals. we need to become familiar with the elementals of nature. practice: agni god of fire fire: light

hin the sexual laboratory of the practical alchemist. the superior triangle is the center of the alchemist s microcosmos and the alchemist s macrocosmos. the sign of the mercury of the secret philosophy (the ens seminis) cannot be missed in the center of the triangle. man and woman must work with the sun and with the moon, with the gold and with the silver (sexual symbols) in order to perform the great work. nevertheless, this work is very difficult because the male goat of mendes (the black dragon) always tries to make the alchemist fall sexually. it is urgent to work with the four elements of alchemy in order to realize the great work. the alchemical macrocosmos is illuminated by the light; this is the superior triangle of the seal of solomon. the alchemical micro-cosmos is in the shadow

etween man and woman cannot be replaced by anything; this is a gigantic, grandiose and terribly divine power. god shines upon the perfect couple. if you want in depth self-realization remember this alchemical aphorism: nature must be imitated in everything. nature enjoys nature; nature dominates nature. the task of the alchemist is to search for the occult and ancient knowledge and to perform the great work in his sexual laboratory. the great work is difficult, it signifies many years of experiments, terrible sacrifices and tremendous difficulties. there exists a transmutator agent (the philosophical stone, a heavenly influence (cosmic religiosity, diverse astral influences (esoteric astrology, influence of letters, numbers, correspond-dences, and sympathies (kabbalah. the sacred principle

gent (the philosophical stone, a heavenly influence (cosmic religiosity, diverse astral influences (esoteric astrology, influence of letters, numbers, correspond-dences, and sympathies (kabbalah. the sacred principles of alchemy are: 1. unity 2. a pair of opposites (man/woman; active/passive) 3. trinity (active, passive, neutral) 4. the elements (fire, air, water and earth) the entire work of the great work (the magnus opus) is synthesized in the seal of solomon. the six points of the star are masculine; the six outer obtuse angles that exist between point and point are feminine. in synthesis, this star has twelve rays: six masculine and six feminine. the star of solomon is the perfect symbol of the central sun, all of the zodiacal measurements are found summarized within the seal of solom

al stone: one of a masculine character and the other of a feminine character. the entire work is performed with the great arcanum. the star of seven points is an inseparable part of the acronym vitriol. the seven serpents of alchemy are related with the seven planets and the seven great cosmic realizations. the acronym vitriol, with its seven letters and its seven words, completely symbolizes the great work. the mysteries of the arcane vii are terribly divine. the acronym vitriol with its seven letters and its seven words symbolizes the entire septenary great work that shines like the sun in the temple of science. the sun and the moon, the fire and the water, the king and the queen form an integral part of any apprentice of alchemy. the apprentice has to perform seven great works that culm

e arcane vii are terribly divine. the acronym vitriol with its seven letters and its seven words symbolizes the entire septenary great work that shines like the sun in the temple of science. the sun and the moon, the fire and the water, the king and the queen form an integral part of any apprentice of alchemy. the apprentice has to perform seven great works that culminate with the crowning of the great work. el sol (phalo) es el padre de la piedra. la luna( tero) es la madre. el viento llev al hijo en su seno, y la tierra lo aliment. el sol y la luna, los principios masculinos y femeninos se combinan dentro del c liz (s mbolo de la mente) el sol, es el padre de la piedra (fuego, la luna es la madre (agua) el viento (vapores seminales) llev al hijo en su seno alkimista y la tierra filos fic

h and resurrection that inevitably occur in the esoteric preparation of the philosophical stone. the entire inner preparation of the stone and the metallic transmutation are represented in this allegory. the entire human material employed in this work dies, it becomes rotten, corrupted and becomes blackened within the philosophical egg, then it becomes marvelously white. the entire summary of the great work is found within the philosophical egg. the masculine and feminine sexual principles are contained within the egg. thus, like the fledgling that emerges from the egg, or like the universe of brahma that emerges from the golden egg, the master emerges the same way from the philosophical egg. in the eighth key an illustration of the viridarium chymicum, death is represented by a corpse, pu

WESTERN MANDALAS OF TRANSFORMATION SR AL

bf1442. m34c66 1995 135. 4.dc20 95-44525 cip llewellyn publications a division of llewellyn worldwide, ltd. p. o. box 64383, st. paul, mn 55164-0383 about llewellyn's golden dawn series one hundred years ago the original order of the golden dawn initiated a powerful rebirth of interest in the western esoteric tradition that has lasted through this day.this series of books adds new impetus to the great work itself among an ever broadening base of sincere students. i further promise and swear that with the divine permission, i will from this day forward, apply myself to the great work.which is: to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in

ted to scorpio, rules the sexual organs. in the image developed by dr. case, the skeleton figure in this tarot key has a crook in his neck to represent the change in energy flow at the venus chakra. dr. case tells us this mystery is also connected to the number 700, thought to be very sacred in the zohar. this joining of the forces of mars and venus is the true nature of the alchemfigure 9-m ical great work. figure 9-n: the pillars figure 9-o: agrippa's kamea in hebrew correspondences: the magical names and numbers of netzach/venus asterisks) denote god-names 7: number of sephira 7: the number of vertebrae in the human neck (godwin *7: aha, a name of god attributed to nogah. initials of adonai ha aretz 7: av: desire root: the mysterious link which joins nothingness to being 7: gd, gad: tri

sexuality in the zohar 700: nun final *700: chi ro living from that will, supported by its unfailing wisdom and understanding, mine is the victorious life (pattern on the trestleboard) chapter 10 the kamea of hod/mercury the magical numbers of mercury are eight, sixty-four, 260, and 2080. mercury, the eighth sephira, is known as the ogdoad. in it is concealed the mystery of the completion of the great work; and indeed, mercury holds many alchemical secrets. number eight was the number used to designate both christ.often taken as the symbolic philosopher's stone to the christian qabalists.as well as mercury. dr. case said: the real secret of this stone is the real secret of the cross, which is the end and so the fulfillment of that whole dispensation that is represented symbolically by the

ine sephiroth which culminate in yesod. the word gaah, as we saw in chapter five, means to swell, rise, or increase. nine is the number of months of gestation for humans, and relates to births of all kinds, both spiritual and physical. it is the number of self-multiplication and any number multiplied by nine will always have a product with digits that reduce to nine. the goal or completion of the great work in qabalah is really the manifestation of the divine name (ihvh, which is the complete expression and representation of all that the word signifies "i am what was, what is, and what will be" therefore the perfection of the creative process initiated in binah is the manifestation of god's idea to god herself. the "everlasting kingdom" spoken of so often in the bible implies the attainmen

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

incere, and the constant talker was considered rude and thoughtless. conversation was never begun at once, or in a hurried manner. no one was quick with a question, no matter how important, and no one was pressed for an answer. a pause giving time for thought was the truly courteous way of beginning and conducting a conversation. chief luther standing bear teton sioux persistence when you begin a great work you can t expect to finish it all at once; therefore do you and your brothers press on, and let nothing discourage you until you have entirely finished what you have begun. now, brother, as for me, i assure you i will press on, and the contrary winds may blow strong in my face, yet i will go forward and never turn back, and continue to press forward until i have finished, and i would ha

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

dependence and willed self perception. this sigil, in it s own unity is the fire of the black flame, the fulgurous flash from which brought the unity of daemon and man to create a divine spirit. 12 the sigil of will, the core attribute of luciferian separation. the will is the key and core of magickal success and self-deification. this is one part of mastery, but essentially the foundation of the great work. the foundations of vampyrism may be found in the exploration of the sigil also. the vampyre is viewed as a being an archetype of the isolate self and the essence of life. blood is the symbol of vitality and immortality, thus a spiritual evolution from the shadow essence of every culture in europe and elsewhere. the vampyre is thus a luciferian being whom has passed from the shadow into

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

in check and suffering in order to attain its apotheosis, which is the work of our adept. in the fully initiated adept, the nephesch is so withdrawn into the ruach, that even the lowest parts of these two principles cease to become allied to the body and are drawn into the first six sephiroth. this is again brought out in the obligation, where you say "i pledge myself to hereby give myself to the great work, which is so to exalt my lower nature that i may at length become more than human, and thus gradually raise and unite myself and divine genius" if it is a very great thing to unite yourself to the genius, how much more so it must be to unite yourself to the god that is behind it! looking at the pastos, it will be seen that it represents a kind of triple cube, the whole of which is place

iven in its entirety to the adept so that they are able to carry on. the link, in its varying stages, could be described as an astral tunnel of sorts, allowing access to certain regions of the astral plane where a contingency of astral entities govern their respective areas. the main theory is that if there are enough links to humankind, more energy is released to man to accomplish things of "the great work" hence, when one obtains initiation with an order, these links are forged. basically, this is a two way communication. the astral entities need devotion to increase their own power in the astral (by having the devotee send back the impetus through devotion and worship, with the result being the energies of two different world are received and converted: a type of perpetual motion that i

, and, standing thereat, continues: celebrant fratres et sorores, it is within ourselves, and so only, that the sephiroth which fell in us are in us also raised; and seeing that in the progress of our mystery we leave malkuth to abide for a season in tiphereth, it is indubitable that we take the lower sephiroth into exaltation. and so all things shall be one, for the immemorial miracle of the one great work of the soul. unto which i pray that we who have been of old elected, seeing that we are also chosen, may be dedicated now and henceforward, world without end. the celebrant resumes his seat. celebrant honourable frater hegemon, you have my command to lead our beloved frater to the courts of the temple. he has traversed the path of samech, and the secrets appertaining to the portal will

a tendency on the part of members of the fraternity to "fight for power and self-agrandizement" to "attempt to prove one's own way is the only way" to "attack other seekers of the light, by word and deed" and to "discredit those companions on the path who do not bow to one's personal beliefs and authority" obviously such sanctimonious, selfrighteous, and self-seeking behavior has no place in the great work. one of my gravest concerns is that a struggle for the "imaginary succession to regardie's throne" appears to exist today. this struggle on the part of a few misguided golden dawn adepts is ludicrous and contradicts all intentions of the golden dawn, the great work, and is a particularly odious violation of the adeptus minor oath. regardie's intention was that the i.r. foundation under

ged pat zalewski, a new zealand adept for whom he had "the greatest respect and admiration" when regardie met zalewski, he stated that he "had finally found a true and dedicated golden dawn man" zalewski is responsible with his wife, chris, who is also an adept of the gd, for writing the golden dawn correspondence course. i believe that the golden dawn system of magic is but one way to pursue the great work, but it is the one which regardie believed in, and advocated until the date of his death in march, 1985. as his friends and associates, we have dedicated ourselves to keeping the gd free and open, in accordance with his wishes. if we can learn from the mistakes made throughout the history of the gd and move forward with an attitude of love and compassion, openness and flexibility, mutua

h an attitude of love and compassion, openness and flexibility, mutual respect and consideration evolution will indeed be within our grasp. i have arranged a meeting in london, england, which will take place in 1988. a number of adepts from various western traditions will be attending, theorists and practitioners from around the world will be sharing ideas about their different approaches to the "great work" my personal feeling is that there are many pathways to god (or whatever one wishes to call the essence, as many as there are tongues of men. my hope is that this meeting will take place in the true spirit of adeptship, and that like-minds dedicated to evolution of consciousness and truth will come together as allies to exchange ideas, communicate in true brotherhood, and assist each ot

FRATER ELIJAH ANGELS OF CHAOS

and paths. the white brother seeks unity in recognition of it s being the one. i is it, or, it is i. this is similar to the black brother, except in this case the declaration is usually premature and full of pride. this takes us now to the scarlet path. what is the scarlet path? as stated simply: a recognition of both the white and black paths, but with the urgence for a new creation. this is the great-work, a contest if ye will. the one in absolute awareness, realized that it is (one. so it set about to make love with itself. another one? now this idea is absolutely satanic in the light of us becoming as it, but this is done (and realized) for the love of it s sorrow. not with the pride of the black brother nor the reverence of the white-brother of it s magnificence (although this is easi

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