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GUARDIAN,GUARDIANS

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"child/children of earth, i consecrate thee with fire" hegemon "child/children of earth, twice purified and twice consecrated, thou mayest approach the gateway of the west (kerux leads the procession to the throne of the hiereus. the hegemon raises all hoodwinks) hiereus (stands threatening with the sword in the right hand, and the banner of the west in the other "thou cannot pass by me" said the guardian of the west "unless you can tell me my name" hegemon "darkness is thy name, thou great one of the path of shades (slowly sinking the point of the sword) 32 hiereus "fear is failure, so be without fear. for he/she that trembles at the flames and the floods and the shadows of the night, has no part of divine light. thou hast known me now, so pass thou on (hegemon pulls down the hoodwink (ke

purify with thee water" dadouchos (censing the candidate "child/children of earth, i consecrate thee with fire" hegemon "thrice purified and thrice consecrated, thou mayest approach the gateway of the east (kerux leads the procession forward to the hierophant who stands threatening with the sceptre. the hegemon raises all hoodwinks) hierophant (blocking the way "thou cannot pass me, for i am the guardian of the east, unless thou can tell me my name" hegemon "light dawning in the darkness is thy name, the light of a golden day (the hierophant lowers the sceptre) hierophant "child/children of earth, unbalanced power is evil, unbalanced mercy is weakness and lack of will, unbalanced severity is cruelty and the barreness of mind. thou hast known me now, so pass thou on to the cubical altar of

that i passed between them, when you came to the light, and it was because of this that you were placed between them to receive the final consecration. they are two contending forces and one which unites them eternally, and two basal angles of the triangle and one which forms the apex. such is the origin of creation; it is the triad of life. my throne, at the gate of the east, is the place of the guardian of the dawning sun. i carry the banner of the east, the banner of light, the symbol of the perfected work. the throne of the hiereus at the gate of the west is the place of the guardian against the multitudes that sleep through the light and awaken at twilight. he carries the banner of the west, which is the banner that symbolizes twilight. the throne of the hegemon between the columns is

dian against the multitudes that sleep through the light and awaken at twilight. he carries the banner of the west, which is the banner that symbolizes twilight. the throne of the hegemon between the columns is the place of balanced power between the light and the darkness. the wand of the kerux is the beam of light from the hidden wisdom, and his lamp is an emblem of the ever burning lamp of the guardian of the mysteries. the place of the stolistes at the gate of the north is the place of the guardian of the cauldron and the well of water, of cold and moisture. the place of the dadouchos at the gate of the south is the place of the guardian of the lake of fire and the burning bush" hierophant "frater kerux, i command you to declare that the neophyte has been initiated into the mysteries o

able outcome if you do perform the ritual. this is very important later, 110 when you progress into more active magical workings, understanding whether your magic will even be effective, or at least whether it will be karmically correct to perform this magic. we never want to venture into the area of black magic. black magic is essentially magic that is against your true will or against your holy guardian angel, the bornless part of you. most instances of harming other people could probably, generally speaking, be considered black magic. i will not get into the debate at this time about black magic versus white magic. suffice it to say that any magic that hurts you or another human being is not magic that you want to participate in. the circle spread divination will help you understand the

0 0 INITIATION CEREMONY

d of earth, i purify thee with water dad (censing candidate) child of earth, i consecrate thee with fire. heg: child of earth, twice consecrated, thou mayest approach the gate of the west they move to the west facing throne and halt. hiereus: rises, takes banner in left hand, menaces candidate with sword. heg: hegemon slips up the candidate's hoodwink. hiereus: thou canst not pass by me saith the guardian of the west unless thou canst tell me my name. heg: darkness is thy name, the great one of the paths of the shades. hiereus (slowly sinking point of sword) child of earth, fear is failure. therefore be without fear, for in the heart of the coward virtue abideth not thou hast known me, so pass thou on. heg: slips hoodwink down again. the procession moves to the north and halt. kerux: child

with water. dad (censing the candidate) child of earth, i consecrate thee with fire. heg: child of earth, thrice consecrated, thou mayest approach the gate of the east. the procession moves to the east facing throne and halt. hiero: hierophant rises, takes banner in left hand and raises sceptre as if to strike. heg: hegemon slips up candidate's hoodwink. hiero: thou canst not pass by me saith the guardian of the east unless thou canst tell me my name. heg: light dawning in darkness is thy name, the light of a golden day. hiero (slowly lowering sceptre) child of earth, remember that unbalanced force is evil, unbalanced mercy is but weakness, unbalanced severity is but oppression. thou hast known me, so pegs thou on unto the cubical altar of the universe. heg: hoodwink slipped down and candi

ecause of this that i passed between them, when you came to the light, and it was because of this that you were placed between them to receive the final consecration. two contending forces and one which unites them eternally. two basal angles of the triangle and one which forms the apex. such is the origin of creation, it is the triad of life. my throne at the gate of the east is the place of the guardian of the dawning sun. the throne of the hiereus at the gate of the west is the place of the guardian against the multitudes that sleep through the light and awaken at the twilight, the throne of the hegemon seated between the columns is the place of balanced power, between the ultimate light and the ultimate darkness. these meanings are shown in detail and by the color of our robes. the wan

e multitudes that sleep through the light and awaken at the twilight, the throne of the hegemon seated between the columns is the place of balanced power, between the ultimate light and the ultimate darkness. these meanings are shown in detail and by the color of our robes. the wand of the kerux is the beam of light from the hidden wisdom, and his lamp is an emblem of the ever burning lamp of the guardian of the mysteries, the seat of the stolistes at the gate of the north is the place of the guardian of the cauldron and the well of water of cold and moisture. the seat of the dadouchos at the gate of the south is the place of the guardian of the lake of fire and the burning bush. hiero: honoured frater kerux, i command you to declare that the neophyte has been initiated into the mysteries

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ven for her; iw. 6500 (imitated by ottocar 166. icli weiz daz wol, daz sin got niclit vcrdrilzze; ms. 2, 127^ ir har gelich dem golde, als ez got tailnschcn soldo; ms. 2 62. sin swert dat geinc (ging, went) an siner hant, dat got selve vrdchdc mere (woidd ask to know, we der ritter were? dey engele muosten lachen, dat hey is sus kunde machen; haupts zeitschr, 3, 24. this hilarity of the attendant guardian-angels (ch. xxviii) or valklirs must be thought of in connexion with the laughing of ghosts (ch. xxxi. in ilartmann's erec, when enite's white hands groomed (begiengen) a horse, it says 355: und wiere, daz got liicn erde rite, icli wain, in genuocte da mite, ob er soljien marstcdlcr hccte. this view of a sympathizing, blithe and gracious god, is particularly expressed in the subst. irnldi

yrir (he looks after' or' a hann skal heita til, er gott at heita til (to him you shall i)ray for, it is good to pray for. now, as any remnants of greek or teutonic paganism in the]\iid. ages were sure to connect themselves with some christian saints, to whom the protection of certain classes or the healing of certain diseases was carried over, it is evident that a careful classification of these guardian saints according to the offices assigned them, on the strengtli of which they are good to pray to^ would be of advantage to our antiquities. and the animals dedicated to each^ aesch. prom. 439 bto'icri to'h veois, 955 vtov vloi kpare'trf, 9g0 rovs viovs giovs. eumen. 156. 748. 799 ol vtwrepoi 6eol conf. otlr. muller,n. 181' conf. haupt's zeitschr. fiir d. alt. 1, 143-4. 336 condition of g

hollina' sn. 108. kraka, a semi-divine being, admonished erich: si suprema necessitatis violentia postularet, nominis sui nuncvijationc remedium celerius esse quaerendum, affirmans se divina partim virtute subnixam et quasi cousortem coelitus insitam numinis gestare potentiam, saxo gram, p. 72. so the valkyrja conies to the rescue of her chosen hero, when he calls out her name; she is become his guardian, as if sent by the gods to bring him aid (see suppl. the mission of such women then is to announce and prepare good or ill, victory or death to mortal men; and we have seen that the popular faith retained longest its connexion with fighting and victory. their own being itself, like that of the heroes, rests on human nature, they seem for the most part to have sprung from kingly and heroic

reek idea into an as. one; did the eyes of the wffilcyrigean instil horror like the gorgons' heads? i am quite safe in assuming an ohg. walachurid (walachurra; valahusjo would be the gothic form. at the end of the langobardian genealogy we find a man's name walcaiisus another name of the valhjrjur is on. valmeyjar (battle-maids, perhaps also the present norw. valdoger, which hallager 140^ says is guardian-spirit. again, they are called skialdmeyjar, hialmmeyjar, because they go forth armed, under shield and helmet (vera und hialmi, soem. 151^ 192; nonnor herjans, nuns of osinn 4^ the edda bestows on the valkyrja the epithets: hvu 168 /iv-i^ und hialmi (alba sub galea) 145^ hiort 174, solhiort, sunbright 167, liartlitud' 142% hialnivitr 157% gidlvaris 167, margidlin mser 145, alvitr 164% al

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

g and all-nourishing goddess of the earth. it is said that she supplies in her bounty all the necessary plants to cure any disease and, in spite of human pollution, she constantly heals and renews the planet. she is also a goddess of marriage. she is the natural focus for all green rituals. tellus mater tellus mater was the earth mother of the romans, the alter ego of ceres, the grain mother, and guardian of the fertility of people, animals and crops. however, tellus mater is also the mother who receives the dead in her womb to comfort and restore and so, like gaia, she is a excellent goddess for all green magick and rituals for healing pollution or deforestation. wophe wophe, or white buffalo calf woman, is the sacred creator woman of the lakotas and other peoples of the american plains

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

releasing the power is then to bring the athame down with a swift, cutting movement, horizontally at waist level, then thrust it away from the body and upwards once more to release this power. if others are present, direct the athame towards the centre of the circle. after the ritual you can drain excess energies by pointing the athame to the ground. an athame may be used to invoke the elemental guardian spirits by drawing a pentagram (see page 203) in the air and for closing down the elemental energies after the ritual. with its cutting steel of mars, it is effective in power, matters of the mind, change, action, justice, banishing magick, protection and for cutting through inertia and stagnation. the athame is sometimes also associated with the fire element. if you don't like the idea o

should stand in the south of the circle, facing north (nine is the magical number of completion and perfection) it is also rung to invoke the protection of angels or the power of a deity and in ceremonies to welcome departed members to the circle. you can also sound the bell in each of the four elemental quadrants, before creating the invoking pentagram, to request the presence of each elemental guardian. it can also be sounded as you pass your chosen symbol around each quadrant of the circle. however, you should not use the bell to excess- it is better under-utilised. the broom the broom, or besom, was originally- and still is- a domestic artefact. it represents magically the union of male and female in the handle and the bristles and so is a tool of balance. brooms have several uses in

tion. red, orange or gold is for fire, noon, summer and the south. place the candle in the six o'clock position. blue is for water, dusk, autumn and the west. place the candle in the nine o'clock position. light elemental candles after the altar candles if they are within the circle, but before any wish or astrological candles, and begin in the north. if you wish, you can light each candle as its guardian of the quarter is invoked (see page 200) and thus called in the ascending flame. you may also use a candle to represent the petitioner in the ritual. this may be yourself or the person for whom you are performing a ritual. the candle should be in the appropriate zodiacal colour according to the petitioner's birth date and one the colour of the need. in love rituals, light two candles, one

ABRAMELIN1

adept, therefore, and dominate them; the greatest possible firmness of will, parity of soul and intent, and power of self-control is necessary (q) that this is only to be attained by self-abnegation on every plane (i) that man, therefore, is the middle nature, and natural controller of the middle nature between the angels and the demons, and that therefore to each man is attached naturally both a guardian angel and a malevolent demon, and also certain spirits that may become familiars, so that with him it rests to give the victory unto the which he will (k) that, therefore, in order to control and make service of the lower and evil, the knowledge of the higher and good is requisite (ie, in the language of the theosophy of the present day, the knowledge of the higher self. from this it resu

ry unto the which he will (k) that, therefore, in order to control and make service of the lower and evil, the knowledge of the higher and good is requisite (ie, in the language of the theosophy of the present day, the knowledge of the higher self. from this it results that the magnum opus propounded in this work is: by purity and self-denial to obtain the knowledge of and conversation with one s guardian angel, so that thereby and thereafter we may obtain the right of using the evil spirits for our servants in all material matters. this, then, is the system of the secret magic of abra-melin, the mage, as taught by his disciple abraham the jew; and elaborated down to the smallest points. except in the professed black magic grimoires, the necessity of the invocation of the divine and angeli

ching to the description of his travels, the careful manner in which abraham has made note of the various persons he had met professing to be in the possession of magical powers, what they really could do and could not do, and the reasons of the success or failure of their experiments, has a particular value of its own. the idea of the employment of a child as clairvoyant in the invocation of the guardian angel is not unusual; for example, in the mendal, a style of oriental divination familiar to all readers of wilkie collins novel, the moonstone, ink introduction x is poured into the palm of a childs hand, who, after certain mystical words being recited by the operator, beholds visions clairvoyantly therein. the celebrated evocation at which the great mediaeval sculptor, benvenuto cellini

contemporary with abraham the jew. introduction xvi but the mode of their production as given in this work is not the black magic of pact and devil-worship, against which our author so constantly inveighs, but instead a system of qabalistic magic, similar to that of the key of solomon the king and the clavicles of rabbi solomon, though differing in the circumstance of the prior invocation of the guardian angel once for all, while in the works i have just mentioned the angels are invoked in each evocation by means of the magical circle. such works as these, then, and their like, it could not be the intention of abraham to decry, seeing that like his system they are founded on the secret knowledge of the qabalah; as this in its turn was derived from that mighty scheme of ancient wisdom, the

d to grant unto me the vision and apparition of his holy angels, together with which i experienced so great joy, consolation and contentment of soul, that i could neither express it nor put it into writing. and during the three days, while i was enjoying this sweet and delightful presence with an indicible contentment, my holy angel, whom god the most merciful had destined from my creation for my guardian, spake unto me with the greatest goodness and affection; who not only manifested unto me the veritable magic, but even made easier for me the means of obtaining it. he confirmed as being true the symbols of the qabalah which i had received from' of abramelin the mage 19 abramelin; and he gave me the fundamental means by which i could have an infinitude of others in my operations according

ABRAMELIN2

e in god, because if even until then ye have faithfully observed mine instructions which i have given unto you, and if your orisons shall have been made with a righteous heart and with devotion, there is no manner of doubt that all things will appear easy unto you, and your own spirit and your understanding will teach you the manner in which you should conduct yourself in all points; because your guardian angel is already about you, though invisible, and conducteth and governeth your heart, so that you shall not err. the two moons being finished, in the morning ye shall commence all that is commanded in the ninth chapter,53 and further observe this present chapter. when first ye shall enter into the oratory, leave your shoes without, and having opened the window,54 ye shall place the light

ary garments, you shall enter into the oratory, but with naked feet. having placed the fire and the perfumes in the censer, and lighted the lamp, you shall put on the white vestment, and place yourself on your knees before the altar, to render thanks to god for all his benefits, and firstly for having granted unto you a treasure so great and so precious. you shall render thanks also unto the holy guardian angels, praying unto them that henceforward they will have you in their care for the whole period of your life; also that he62 will never abandon you, that he will lead you in the way of the lord, and that he will watch carefully over you to assist you, and consent unto the present operation of the sacred magic, so that you shall have such force and virtue that you may be able to constrai

ch force and virtue that you may be able to constrain the spirits accursed of god, unto the honour of your creator, and for your own good and that of your neighbour. and then shall you first be able to put to the test whether you shall have well employed the period of your six moons, and how well and worthily you shall have laboured in the quest of the wisdom of the lord; since you shall see your guardian angel appear unto you in unequalled beauty; who also will the sacred magic 66 converse with you, and speak in words so full of affection and of goodness, and with such sweetness, that no human tongue could express the same. he will animate you unto your great content in the fear of god, making you a recital of the blessings which you have received from god; and bringing unto your remembra

eived by him with such affection that this description which i here give unto you shall appear a mere nothing in comparison. now at this point i commence to restrict myself in my writing, seeing that by the grace of the lord i have submitted and consigned you unto a master so great that he will never let you err. observe that on the third day you should remain in familiar conversation63 with your guardian angel. you should quit the oratory for a short time in the afternoon, remaining without about an hour; then for the rest of the day you shall remain therein, receiving from the holy angel distinct and ample information regarding the evil spirits and the manner of bringing them into submission, carefully writing down and taking notes of all these matters. now, the sun being set, you shall

notes of all these matters. now, the sun being set, you shall perform the evening orison with the ordinary perfume, giving thanks unto god in particular for the very great grace that he hath granted unto you in that day, there also supplicating him to be propitious unto you and to aid you during your whole life, so that you shall never be able to offend him. you shall also render thanks unto your guardian angel and beseech him not to abandon you. the prayer being finished you will see that the splendour will disappear. then shall you quit the oratory, closing the door, but leaving the windows open and the lamp alight. you shall return as on the preceding days unto your apartment where you shall modestly recreate yourself, and eat your necessary food, then you shall go to rest until the fol

ABRAMELIN3

ethods. be kind and affable unto every one. one may also serve a friend without harm unto oneself. david and king solomon could have destroyed their enemies in an instant, but they did not so; in imitation of god himself who chastiseth not unless he is outraged. if thou shalt perfectly observe these rules, all the following symbols and an infinitude of others will be granted unto thee by thy holy guardian angel; thou thus living for the honour and glory of the true and only god, for thine own good, and that of thy neighbour. let the fear of god be ever before the eyes and the heart of him who shall possess this divine wisdom and sacred magic. of abramelin the mage 122 the first chapter. o know all manner of things past and future, which be not however directly opposed to god, and to his mo

work. in most instances the gnomons and borders are ruled off from the vacant part, but this rule is not adhered to in all cases in the original ms. the letters in the squares are roman capitals. in some few instances two letters are placed in the same small square, or subdivision, of the larger square. notes to chapter i (a) the symbols of this chapter are manifested only by the angels or by the guardian angel (b) oriens, paymon, ariton, and amaymon execute the operations hereof by means of their common ministers (c) the familiar spirits cannot well execute the operations of this chapter (d) take the symbol in your hand, place it under your hat or cap, upon the top of your head, and you will be secretly answered by the spirit who will execute that which you wish (this mode of operation wi

f e r u n a n i m e c a t o n i f i n o n o n i f i n o t a c e m i n a n u r e f i c u l (3) l e v i a t a n e r m o g a s a v m i r t e a t i o r a n t g a a g t n a r o i t a e t r i m v a s a g o m r e n a t a i v e l (4) s a t a n a d a m a t a b a t a m a d a n a t a s of abramelin the mage 132 notes to chapter iii (a) the symbols of this chapter are manifested only by the ,angel or by the guardian angel (b) oriens, paymon, ariton, and amaymon execute the ,operations hereof by means of their common ministers (c) the familiar spirits do not execute the operations of this chapter (d) take the symbol in the hand, and name the spirit desired, who will appear in the form commanded (e) it will be noticed at once that of the four symbols of this chapter, the first has the name of the archa

n the air( e) in rings and circlets( f) in wax( g) in fire( h) in the moon( i) in the water( j) in the hand (1) g i l i o n i n i l i o n i n (2) e t h a n i m t h a n i m (3) a p p a r e t p p a r e t (4) b e d s e r e l i e l e d i a p i s s e p p e d e l i e l e r e s d e b of abramelin the mage 134 notes to chapter iv (a) the symbols of this chapter are manifested only by the angels or by the guardian angel (b) oriens, paimon ariton, amaymon execute the operations hereof by means of their common ministers (c) the operations of this chapter can also be to an extent performed by the familiar spirits (d) no especial instructions are given regarding this chapter in the second book (e) no. b is a gnomonic square of b f squares taken from a square of g e squares. gilionin= chaldaic glivnim=

a h c a r e (8) r i s i r i s e r i s e k e s i r e p i r i s i r (9) n e s e r e l e h e s e p e s e h e l e r e s e n (10) p e t h e n e t h e n (11) k a l e f a r a r e l a m a l e r a r a f e l a k (12) k o b h a o b h a (9) n e s e r e l e h e s e p e s e h e l e r e s e n of abramelin the mage 138 notes to chapter v (a) the symbols of this chapter are manifested only by the angels or by the guardian angel (b) oriens, paimon, ariton, and amaymon execute the operations hereof by means of their common ministers (c) the familiar spirits can hardly be said so much of themselves to be able to execute the operations of this chapter, as under the rule of the aforementioned spirits (d) each person can have four familiar spirits and no more: the first working from sunrise to midday; the second

ALEE J BOOK OF AIWASS

nce, branching into other time lines, like the universe in its phase of expansion. this event occurs for thousands of years. then, similar to the universe, the group soul enters a phase of contraction where all experiences are eventually distilled into one form, occupying a single time line. the incubation process leading to the birth of a new daemon begins. knowledge and conversation of the holy guardian daemon boisterous fools have written volumes on that which they know nothing of. aiwass will clarify, laying arguments to rest; the holy guardian daemon or angel, if you prefer, represents the oversoul or collective wisdom of the group soul during its human phase of evolution- nothing more, nothing less! the term "daemon" can be misleading because the oversoul has not yet entered the daem

aiwass will clarify, laying arguments to rest; the holy guardian daemon or angel, if you prefer, represents the oversoul or collective wisdom of the group soul during its human phase of evolution- nothing more, nothing less! the term "daemon" can be misleading because the oversoul has not yet entered the daemonic phase of incubation. and yet, the initiate may still benefit from the wisdom of his guardian. the most direct method of acquiring knowledge and conversation of the holy guardian daemon is through the assumption of godform. let's examine this process; daemons or godforms behave as energy amplifiers/equalizers because they interact on a certain frequency or resonance unaffected by a cosmic buffer. at no time does the magician share consciousness with the deity he affixes his mind t

e unaffected by a cosmic buffer. at no time does the magician share consciousness with the deity he affixes his mind to. what the initiate is really doing is tuning his awareness to the godform's resonance. this creates a reverberation across all time lines in all of his physical forms! the group soul experiences singularity for less than a minute. the magician is temporarily awakened to his holy guardian daemon. he feels invincible, godlike. the gifts of the gods the assumption of the godform requires focus, self-discipline, hours of concentration with no guarantee of immediate result. invariably, the initiate will ask if the effort is worth the fleeting insight that comes and goes in less than a minute. there is a benefit; a gift from the daemon (god) with whom you choose to resonate- yo

you are exhausted or it is time to go to sleep. 6. keep repeating this ritual. do not look for results. godform will happen when you least expect it. the effect is unmistakable. the birth of a daemon we have discussed the spiritual evolution of the human soul, the expansion and contraction of the group soul until it's eventually distilled into one form, occupying a single time line. the oversoul (guardian) occupies this body. the daemonic incubation process now begins and lasts about five centuries. this is an extremely volatile, difficult period- roughly fifty per cent do not survive- they return to the all, back to square one. should the infant daemon emerge, it is still in a precarious situation. daemons do not measure time as we do- childhood is an occurrence spanning millions of your

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

are constantly gaining new powers, despite ourselves, and every time this happens we have to invent a new method for bringing their malice to naught. but, as before, the remedy is of the same stuff as the disease; it is the unswerving purity of aspiration that enables us to surmount all these difficulties. the moon is the sheet-anchor of our work. it is the knowledge and conversation of the holy guardian angel that enables us to overcome, at all times and in all manners, as the need of the moment may be. 16. there are two other planets, not counted as among the sacred seven. i will not say that they were known to the ancients and deliberately concealed, though much in their writing suggests that this may be the case. i refer to the planet herschel, or uranus, and neptune. whatever may hav

s usually translated 'lord' in the syrian form we get it duplicated hadad. you remember ben hadad, king of syria. the hebrew word for 'lord' is adon or adonai. adonai *my* lord, is constantly used in the bible to replace the name jehovah where that was too sacred to be mentioned, or for other reasons improper to write down. adonai has also come to mean, through the rosicrucian tradition, the holy guardian angel, and thus the object of worship or concentration. it is the same thing; worship is worth-ship, means worthiness; and anything but the chosen object is necessarily an unworthy object. 14. as dhyana also represents the condition of annihilation of dividuality, it is a little difficult to distinguish between it and samadhi. i wrote in part i, book iv 'these dhyanic conditions contradic

k, 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 the initiations which were conferred by the angel of each aethyr in its turn. there was

ALEISTER CROWLEY ACROSS THE GULF

the sword (for it was snapt) and cut off the secret parts of the bear and took the little bone thereof; and would have gone forth with my prize. but the great lord of the house spake with me; and all his friends made as if to mock at me. but the women would not have it; they came round me and petted and caressed me; so that angry words were spoken. but even as they quarrelled among themselves, my guardian, the old eunuch, appeared among them; for he had traced me to the garden. and when they beheld the ring of the holy ancient man the astrologer they trembled; and the lord of the house threw a chain of gold around my neck, while his lady gave me her own silken scarf, broidered with the loves of isis and nephthys, and of apis and hathor. nor did any dare to take from me the little bone that

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

nkind. it would be vain to attempt to deliver a synopsis of crowley's philosophy, save that its 'leitmotif' is the rabelaisian do what thou wilt shall be the whole of the law. the actual meaning of this phrase has taken volumes to explain, but roughly it concerns the uniting of the conscious self, a process of individuation which culminates in a rite called "knowledge and conversation of the holy guardian angel; the angel signifying the pure, evolved self. yet, there are many terrors on the way to the self, and an abyss to cross before victory can be declared. demons, vampires, psychic leeches, ghastly forms accost the aspiring magician from every angle, from every quarter around the circumference of the magick circle, and they must be destroyed lest they devour the magician himself. when

ft's official pagan holidays. these occur on the eves of february 2nd, may 1st, august 1st, and november 1st, and are called candlemas, beltane, lammas and samhain (or hallows, respectively. the name lammas has a curious origin in the dunes at sumer. it is not less than the name of one of the four mythological beasts of the astrological fixed signs, lamas being the name of the half-lion, half-man guardian of leo (the sign governing most of august, when the feast of lammas takes place, and ustur being that of aquarius (february, sed that of taurus (may) and nattig that of scorpio (november. i do not believe that this is a fantastic assumption, the sumerian origin of the feast of lammas. indeed, it seems just as valid as the ideas of idries shah concerning craft etymology as presented in his

a square of the finest silk and lain aside until such time as you desire its use, and then, it should be removed only after the sun has gone to its rest. no ray of sunlight should strike the seal, lest its power be rendered nil and a new seal must needs be cast. the number of nanna is thirty and this is his seal: the god of mercury is nebo. he is a very old spirit, having a long beard, and is the guardian of the gods, as well as the keeper of the knowledge of science. he wears a crown of one hundred horns, and the long robe of the priest. his colour is blue. his essence is in that metal known as quicksilver, and is sometimes also found in sand, and in those things bearing the sign of mercury. his gate is the second you will pass in the rituals that follow. his step on the ladder of lights

any of lions, and partakes of a subtle astral nature with the moon god nanna. when they are in agreement, that is, when their two plants are auspiciously arranged in the heavens, it is as two offering-cups split freely in the heavens, to rain the sweet wine of the gods upon the earth. and then there is great happiness and rejoicing. she sometimes appears in armour, and is thereby a most excellent guardian against the machinations of her sister, the dread queen ereshkigal of kur. with the name and number of inanna, no priest need fear to walk into the very depths of the underworld; for being armed, in her armour, he is similar to the goddess. it was thus that i descended into the foul pits that lie gaping beneath the crust of the earth, and commanded demons. she is similarly the goddess of

to guard this most holy mandal against the seven ensnarers, the seven liers-in-wait, the evil maskim, the evil lords! thee i summon, queen of the eastern ways, that thou mayest protect me from the eye of death, and the evil rays of the endukugga and nindukugga! be watchful, queen of the eastern ways, and remember! spirit of the east, remember! invocation of the southern gate thee i invoke, angel, guardian against the urulu dread city of death, gate of no return! do thou stand at my side! in the names of the most mighty hosts of marduk and enki, lords of the elder race, the arra, do thou stand firm behind me! against pazuzu and humwava, fiends of the southwest winds, do thou stand form! against the lords of the abominations, do thou stand form! be thou the eyes behind me, the sword behind m

ALEISTER CROWLEY BOOK OF LIES

on, which was supposed to shed dew. the appropriateness of the chapter title is obvious. the chapter must be read in connection with chapters 1 and 16. i the penultimate paragraph, vindu is identified with amrita, and in the last paragraph the disciple is charged to let it have its own way. it has a will of its own, which is more in accordance with the cosmic will, than that of the man who is its guardian and servant. book of lies get any book for free on: www.abika.com 45 [47] 19 kappa-epsilon-phi-alpha-lambda-eta iota-theta the leopard and the deer the spots of the leopard are the sunlight in the glade; pursue thou the deer stealthily at thy pleasure. the dappling of the deer is the sunlight in the glade; concealed from the leopard do thou feed at thy pleasure. resemble all that surround

noun. besides the explanation in the note, o is the yoni; t, the lingam; and u, the hierophant; the 5th card of the tarot, the pentagram. it is thus practically identical with iao. the rest of the chapter is clear, for the note. notes (12) o= character "the devil of the sabbath. u= 8, the hierophant or redeemer. t= strength, the lion (13) t, manhood, the sign of the cross or phallus. ut, the holy guardian angel; ut, the first syllable of udgita, see the upanishads. o, nothing or nuit. book of lies get any book for free on: www.abika.com 55 [57] 24 kappa-epsilon-phi-alpha-lambda-eta kappa-delta the hawk and the blindworm this book would translate beyond-reason into the words of reason. explain thou snow to them of andaman. the slaves of reason call this book abuse-of- language: they are rig

icated 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 wheel a-spinning in the spire. death is the veil of life, and life of death; for both are gods. this is that which i

n-pool of silver was the lily of white and gold. in this lily is all honey, in this lily that flowereth at the midnight. in this lily is all perfume; in this lily is all music. and it enfolded me" thus the disciples that watched found a dead body kneeling at the altar. amen! book of lies get any book for free on: www.abika.com 137 [140] commentary( xi-epsilon) 65 is the number of adonai, the holy guardian angel; see liber 65, liber konx om pax, and other works of reference. the chapter title means "so may he pass away, the blank obviously referring to n e m o. the "moon-pool of silver" is the path of gimel, leading from tiphareth to kether; the "flames of violet" are the ajna-chakkra; the lily itself is kether, the lotus of the sahasrara "lily" is spelt with a capital to connect with layla

rsonally, at the equinox of the gods (it is the flame desending upon the altar, and licking up the burnt offering) the blue triangle represents the aspiration, since blue is the colour of devotion, and the triangle, kinetically considered, is the symbol of directed force. in the first three paragraphs this formation of the hexagram is explained; it is a symbol of the mutual separation of the holy guardian angel and his client. in the interlocking is indicated the completion of the work. paragraph 4 explains in slightly different language what we have said above, and the scriptural image of tongues is introduced. in paragraph 5 the symbolism of tongues is further developed. abrahadabra is our primal example of an interlocked word. we assume that the reader has thoroughly studied that word i

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ld study the holy qabalah. once he has mastered the main principles, he will find his work grow easy "solvitur ambulando" which does not mean "call the ambulance- 10 chapter i the principles of ritual. there is a single main definition of the object of all magical ritual. it is the uniting of the microcosm with the macrocosm. the supreme and complete ritual is therefore the invocation of the holy guardian angel<sacred magic of abramelin the mage; and liber 418, 8th aethyr, liber samekh; see appendix 3> or, in the language of mysticism, union with god< all other magical rituals are particular cases of this general principle, and the only excuse for doing them is that it sometim

other things- but he had discovered that these were all one, yet that each one represented some theory of the universe which would ultimately be shattered by criticism- for he had already passed through the realm of reason, and knew that every statement contained an absurdity. he therefore said "let me declare this work under this title 'the obtaining of the knowledge and conversation of the holy guardian angel, because the theory implied in these words is so patently absurd that only simpletons would waste much time in analysing it. it would be accepted as a convention, and no one would incur the grave danger of building a philosophical system upon it. with this understanding, we may rehabilitate the hebrew system of invocations. the mind is the great enemy; so, by invoking enthusiastical

aton, 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 now be recognised that to devise a practical magical ceremony to correspond to tetragrammaton in this exalted sense might be difficul

29 basis of many important initiations, notably the third degree in masonry, and the 5 degree= 6square ceremony of the g. d. described in equinox i, iii. a ceremonial selfinitiation may be constructed with advantage on this formula. the essence of it consists in robing yourself as a king, then stripping and slaying yourself, and rising from that death to the knowledge and conversation of the holy guardian angel<horus, the crowned and conquering child, remains valid for those who have not yet assimilated the point of view of the law of thelema. but see appendix, liber samekh. compare also "the book of the spirit of the living gods- where there is a ritual given "in extenso" on slightly different lines: equinox i, iii, pages 269-272. there is

least fraction of his force on works foreign to his work, however obvious it may seem to the onlooker that his advantage lies in commanding stones to become bread, or otherwise making things easy for himself. these considerations being thoroughly understood we may return to the question of making the magical link. in the case above cited frater perdurabo composed his talisman by invoking his holy guardian angel according to the sacred magick of abramelin the mage. that angel wrote on the lamen the word of the aeon. the book of the law is this writing. to this lamen the master therion gave life by devoting his own life thereto. we may then regard this talisman, the law, as the most powerful that has been made in the world's history, for previous talismans of the same type have been limited

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ell you what the right tasks- out of hundreds- are by your own reactions to your own study and practice "osiris in amennti- see the book of the dead. i meant you might try to trace a parallelism between his journeyings and the path of initiation. astral travel- development of the astral body is essential to research; and, above all, to the attainment of "the knowledge and conversation of the holy guardian angel" magic without tears get any book for free on: www.abika.com 27 you ought to demonstrate your performance of the pentagram ritual to me; you are probably making any number of mistakes. i will, of course, take you carefully through the o.t.o. rituals to iii as soon as you are fairly familiar with them. the plan of the grades is this- 0 attraction to the solar system i birth ii life i

t of experiencing actual visions of the objects of their devotion. but these people have not so much as asked themselves the original question of "how come" which is our present subject. sweep them into the discard! m. beyond vishvarupadarshana, the vision of the form of vishnu, beyond that yet loftier vision which corresponds in hindu classification to our "knowledge and conversation of the holy guardian angel, is that called atmadarshana, the vision (or apprehension, a much better word) of the universe as a single phenomenon, outside all limitations, whether of time, space, causality, or what not. 40 very good, then! here we are with direct realization of the advaitist theory of the universe. everything fits perfectly. also, when i say "realization" i want you to understand that i mean w

also uses it deliberately to shock, as a lazy way to make such an effect. that makes crowley a "nigger" at this point, as the word is properly defined! research lee davis- magic without tears get any book for free on: www.abika.com 194 41 tion carried me half-way across south-west china- i considered these alternatives. i thought to cut the gordian knot, and call it by abramelin's title the "holy guardian angel" because (i mused) that will be as intelligible to the villagers of pu peng as to the most learned pundits; moreover, the implied theory was so crude that no one need be bound by it. all this is rubbish, as you will see when we reach the discussion on "self" to explain now would lead to too unwieldy a digression. 2 "within" if you don't mind, we'll tackle this now, while "higher" is

rd god! let the haven be cast down by the fury of the storm! let the foam of the grape tincture my soul with thy light. yes, i dare say. but is there not here a sort of moral oxymoron? are not the masters pursuing two diametrically opposed policies at the same time? genius- or initiation, which implies the liberation and development of the genius latent in us all (is not one of names of the "holy guardian angel" the genius- is practically the monopoly of the "crazy adventurer" as the official mind will most certainly rate him. then why do not the masters oppose all forms of organization tooth-and-nail? it depends, surely, on the stage which a society has reached on its fall to the servile state. civilization of course, implies organization up to a certain point. the freedom of any function

life, their death, their subsequent career; all goes naturally with them exactly as if they were (say) a set of warriors, painters, anything superbly human. we feel instinctively that we know them, or at least know of them in the same sense that we know of our fellow men and women; and that is a sense which never so much as occurs to us when we discuss archangels. the great exception is the holy guardian angel; and this as i have shewn in another letter is for exactly the same reason; he is a person, a macrocosmic individual (we do not know about his birth and so on; magic without tears get any book for free on: www.abika.com 289 but that is because he is, so to speak, a private god; he only appears to the world at all through some reference to him by his client; for instance, the genius

ALEISTER CROWLEY MEDITATION

d distinct. history is full of stories of officers who have walked unarmed up to a mutinous regiment, and disarmed them by the mere force of confidence. the power of the orator over the mob is well known. it is, probably, for this reason that the prophet has been able to constrain mankind to obey his law. i never occurs to him that any one can do otherwise. in practical life one can walk past any guardian, such as a sentry or ticket-collector, if one can really act so that the man is somehow persuaded that you have a right to pass unchallenged. this power, by the way, is what has been described by magicians as the power of invisibility. somebody or other has an excellent story of four quite reliable men who were on the look-out for a murderer, and had instructions to let no one pass, and w

dy or other has an excellent story of four quite reliable men who were on the look-out for a murderer, and had instructions to let no one pass, and who all swore subsequently in presence of the dead body that no one had passed. none of them had seen the postman. the thieves who stole the "gioconda" from the louvre were probably disguised as workmen, and stole the picture under the very eye of the guardian; very likely got him to help them. it is only necessary to believe that a thing must be to bring it about. this belief must not be an emotional or an intellectual one. it resides in a deeper portion of the mind, yet a portion not so deep but that most men, probably all successful men, will understand these words, having experience of their own with which they can compare it. the most impo

le 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 her; she thus becomes the mother, the uniting of whom with the father absorbs all into the crown. see liber cdxviii> the magick wand is thus the principal weapon of the magus; and the "name" of that wand is the magical oath. the will being twofold is in chokmah, who is the logos

lace the secret keys of his power. the pentacle is merely the material to be worked upon, gathered together and harmonized but not yet in operation, the parts of the engine arranged for use, or even put together, but not yet set in motion. in the lamen these forces are already at work; even accomplishment is prefigured. in the system of abramelin the lamen is a plate of silver upon which the holy guardian angel writes in dew. this is another way of expressing the same thing, for it is he who confers the secrets of that power which should be herein expressed. st. paul expresses the same thing when he says that the breastplate is faith, and can withstand the fiery darts of the wicked "this "faith" is not blind self-confidence 113 figure on this page: a vesica with balances, sword, rose and c

faith, and can withstand the fiery darts of the wicked "this "faith" is not blind self-confidence 113 figure on this page: a vesica with balances, sword, rose and crown, along with several letters and numbers. this caption beneath "example of design for a lamen" 114 and credulity; it is that self confidence which only comes when self is forgotten. it is the "knowledge and conversation of the holy guardian angel" which confers this faith. the task of attaining to this knowledge and conversation is the sole task of him who would be called adept. an absolute method for achieving this is given in the eighth aethyr (liber cdxviii, equinox v. 115 illustration on this page: a pot supported by a tripod with arms up and over the top to hold up a perforated circular grate. the upper extensions of th

ALEISTER CROWLEY SEPHER SEPHIROTH

rs (see i.r.q. 996, gmercury h) ym red earth, the soil hmd) 51 edom mwd) ate; devoured lk) where; pain; heliopolis (cf. 57) n) tumultuously; to harass, perturb mwh failure; please, i pray thee; raw; now; thebes (na 3:8; for gna h, see dr. dee fs mysteriorum liber primus )n 52 father and mother )m)w )b) supernal mother, a title of binah (cf. 42 )my) elihu (eli hua, ghe is my god h, who is the holy guardian angel of job in the allegory) whyl) please, i beseech you )n) beast, cattle, brute animal hmhb from all, among all lkb the son: assiah fs gsecret nature h (see s.d. 1:38-39) nb meditation (cf. 827; imagination; sin hmz a desirable one; to desire dmx brother-in-law mby hwhy in assiah hh ww hh dwy a dog blk 53 a stone, rock nb) elihu (see 52 )whyl) garden ng to defend, hide; a wall; the sun

ALEISTER CROWLEY THE HEART OF THE MASTER

will to create with the understanding of that creation: understand thou thine own will! love and let love! rejoice in every shape of love, and get thy rapture and thy nourishment thereof! iv. pour water on thyself: thus shalt thou be a fountain to the universe. find thou thyself in every star! achieve thou every possibility! v. offer thyself virgin to the knowledge and conversation of thine holy guardian angel! all else is a snare. be thou athlete with the eight limbs of yoga; for without these thou are not disciplined for any fight. vi. the oracle of the gods is the child-voice of love in thine own soul! hear thou it! heed not the siren-voice of sense, or the phantom-voice of reason: rest in simplicity, and listen to the silence! the heart of the master get any book for free on: www.abik

wn well-being no less than that of the whole. and this effect is to be won by perfect organization under the eye of an intelligence adequate to comprehend the general and the particular need together. the way of perfection is thus twofold: first, the true will must be consciously grasped by the mind, and this work is akin to that called the attainment of the knowledge and conversation of the holy guardian angel. second, as it is written "thou hast no right but to do thy will" each particle of energy which the instrument is able to develop must be directed to the doing of that will, and this is one fierce lion the heart of the master get any book for free on: www.abika.com 20 in the way, that until the second task be already far advanced, the confusion of the instrument is such that it is w

ALEISTER CROWLEY THE LOST CONTINENT

hose whose memories were what we call good were precisely those who failed to develop in other ways more useful to society. the most peculiar of their methods was the search for genius. it was the business of the experts to pay the most serious and reverent attention to all that a child did, and whenever they failed to understand the workings of its mind, to place it under the charge of a special guardian, who did his utmost to comprehend sufficiently to be able to encourage it to become yet more unintelligible. apud eos membrum virile membrano lucido erat; ob quod qualis circumscisio die nativitatis facta erat. vix credere dignum est, tanquam verum, feminarum montes venereales similutidine facies fuere, facies demonicae, sardonicae, satyricae, cujus os erat os vulvae, res horribiles atque

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ng them in verbal form, and of the necessity of proving to the student that the author of the book is possessed of knowledge beyond any yet acquired by man. the first chapter al i,1 "had! the manifestation of nuit" the old comment 1. compare ii.1, the complement of this verse. in nu is had concealed; by had is nu manifested. nu being 56 and had 9, their conjunction results in 65, adonai, the holy guardian angel. also hoor, who combines the force of the sun with that of mars. adonai is primarily solar, but 65 is a number sacred to mars. see the "sepher sephiroth ,and "the wake world" in "know om pax" for further details on 65. note moreover, the sixty-five pages of the ms. of liber legis. or, counting nv 56, had 10, we get 66, which is (1-11. had is further the centre of the key-word abraha

, 8. aiwass is called the minister of hoor-paar-kraat, the god of silence; for his word is the speech of the silence. the new comment aiwass is the name given by ouarda the seer as that of the intelligence communicating. see note to title. hoor-paar-kraat or harpocrates, the "babe in the egg of blue, is not merely the god of silence in a conventional sense. he represents the higher self, the holy guardian angel. the connexion is with the symbolism of the dwarf in mythology. he contains everything in himself, but is unmanifested. see ii:8. he is the first letter of the alphabet, aleph, whose number is one, and his card in the tarot is the fool, numbered zero. aleph is attributed to the "element (in the old classification of things) of air. now as "one" or aleph he represents the male princi

"divided for lvoe's sake, for the chance of union- had enjoyed them in the form of a beast, bird, or what not; while later mary attributed her condition to the agency of a spirit- spiritus, breath, or air- in the shape of a dove. but the "small person" of hindu mysticism, the dwarf insane yet crafty of many legends in many lands, is also this same "holy ghost, or silent self of a man, or his holy guardian angel. he is almost the "unconscious" of freud, unknown, unaccountable, the silent spirit, blowing "whither it listeth, but thou canst not tell whence it cometh or whither it goeth. it commands with absolute authority when it appears at all, despite conscious reason and judgment. aiwass is then, as this verse 7 states, the "minister" of this hoor-paar-kraat, that is of the saviour of the

f ra-hoor-khuit. the concealed child becomes the conquering child, the armed horus avenging his father osiris. so also our own silent self, helpless and witless, hidden within us, will spring forth, if we have craft to loose him to the light, spring lustily forward with his cry of battle, the word of our true wills. this is the task of the adept, to have the knowledge and conversation of his holy guardian angel, to become aware of his nature and his purpose, fulfilling them. why is aiwass thus spelt, when aiwaz is the natural transliteration of oivz weh note: this word is not certain? perhaps because he was not content with identifying himself with thelema, agape, etc. by the number 93, but wished to express his nature by six letters (six being the number of the sun, the god-man, etc) whos

ude or a petulance; neither sounds like the tone of nuit. a third alternative? can we have "phrased" it carelessly, or punctuated it incorrectly? or is there a qabalistic puzzle or a mystic submeaning concealed? the subject changes instantly, as it seems. i prefer to suggest that these "fools" are "silent selves, impotent babes unborn; then verse 12 continues "come forth, that is, bring your holy guardian angel from the womb of your subconsciousness. then "take your fill of love; that is, do your true will, whose mode of fulfilment is love, as explained later in this chapter. al i,12 "come forth, o children, under the stars& take your fill of love" the old comment 12. the key of the worship of nu. the uniting of consciousness with infinite space by the exercise of love, pastoral or pagan l

ALEISTER CROWLEY THE QABALAH

tely 2.718281828 t.s. liber lviii 24 or by meaning: the ox and the goad, i.e. he is both matter and motion. we here append a sketch ms by frater p, giving his explanation by tarot, etc, of the letters of the alphabet spelt in full. mystic readings of the letters of the alphabet (see tarot cards, and meditate [la. folly s doom is ruin tyb. the juggler with the secret of the universe. lmg. the holy guardian angel is attained by self-sacrifice and equilibrium. tld. the gate of the equilibrium of the universe (note d, the highest reciprocal path) hh. the mother is the daughter; and the daughter is the mother. ww. the son is (but) the son (these two letters show the true doctrine of initiation as given in liber 418; opposed to protestant exotericism. yz. the answer of the oracles is always deat

ady of the path of daleth, ator the wheel. also [la, tld, wn, dwy, adonai (see 65) spelt in full. this important number marks the identity of the augoeides with the way itself( i am the way, the truth, and the life) and shows the taro as a key; and that the law itself it nothing else than this. for this reason the outer college of the a\a\ is crowned by this knowledge and conversation of the holy guardian angel. this number too is that of the ritual of neophyte. see liber xiii. 741. ctma, the four letters of the elements. ma, counting the as 700, the supreme name of the concealed one. the dogma is that the highest is but the four elements; that there is nothing beyond these, beyond tetragrammaton. this dogma is most admirably portrayed by lord dunsanay in a tale called the wanderings of sh

ALEISTER CROWLEY EQ I 1

ending great interior truth. therefore, interior truths were wrapped in external and perceptible ceremonies, so that men, by the perception of the outer which is the symbol of the interior, might by degrees be enabled safely to approach the interior spiritual truths. 8 but the inner truth has always been confided to him who in his day had the most capacity for illumination, and he became the sole guardian of the original trust, as high priest of the sanctuary. when it became necessary that interior truths should be enfolded in exterior ceremony and symbol, on account of the real weakness of men who were not capable of hearing the light of light, then exterior worship began. it was, however, always the type or symbol of the interior, that is to say, the symbol of the true and secret sacrame

y to get rid of. then, from the standpoint of the arahat himself, perhaps this "why did i become an arahat" and "how did i become an arahat" have but a single solution! in any case, we are wasting our time- we are as ridiculous with our arahats as herod the tetrarch with his peacocks! we pose life with the question why? and the first answer is: to obtain the knowledge and conversation of the holy guardian angel. to attach meaning to this statement we must obtain that knowledge and conversation: and when we have done that, we may proceed to the next question. it is no good asking it now. 131 "there are purse-proud, penniless ones who stand at the door of the tavern, and revile the guests" we attach little importance to the reverend out-at-elbows, thundering in bareboards chapel that the ric

amok, i twitch his buttocks with the red-hot tongs of my sadistic fancy- until he feels uncomfortable. but to the man who is already as uneasy as st. lawrence on his silver grill, who feels the spirit stir in him, even as a woman feels, and sickens at, the first leap of the babe in her womb, to him i bring the splendid vision, the perfume and the glory, the knowledge and conversation of the holy guardian angel. and to whosoever hath attained that height will i put a further question, announce a further glory. 133 it is my misfortune and not my fault that i am bound to deliver this elementary message "man has two sides; one to face the world with, one to show a woman when he loves her" we must pardon browning his bawdy jest; for his truth is ower true! but it is your own fault if you are t

to his own honour. and it is further hoped that he may, upon closing this book, be somewhat enlightened, and, even if as through a glass darkly, see the great shadow of truth beyond, and one day enter the temple. so much for the subject; now for the object of this volume: 158 the augoeides.9 "lytton calls him adonai in "zanoni" and i often use this name in the note-books "abramelin calls him holy guardian angel. i adopt this "1. because abramelin's system is so simple and effective "2. because since "all" theories of the universe are absurd it is better to talk in the language of one which is patently absurd, so as to mortify the metaphysical man "3. because a child can understand it. 9 from a letter of fra p "theosophists call him the higher self, silent watcher, or great master "the gold

l one same phenomenon, variously coloured by our varying ruachs12- is, i believe, the first and the last of all spiritual experience. for though he is attributed to malkuth,13 and the door of the path of his overshadowing, he is also in kether (kether is in malkuth and malkuth in kether "as above, so beneath, and the end of the "path of the wise" is identity with him "so that while he is the holy guardian angel, he is also hua14 and the tao.15 "for since intra nobis regnum dei16 all things are in ourself, and all spiritual experience is a more of less complete revelation of him "yet it is only in the middle pillar17 that his manifestation is in any way perfect "the augoedes invocation is the whole thing. only it is so difficult; one goes along through all the fifty gates of binah18 at once

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the form of an upright egg of blackness; and therein shalt thou abide for a space. 5. when all this is perfectly and easily performed at will, let the aspirant figure to himself a struggle with the whole force of the universe. in this he is only saved by his minuteness. but in the end he is overthrown by death, who covers him with a black cross. 6. so lying, let him aspire fervently unto the holy guardian angel. 7. now let him resume his former posture. two and twenty times shall he figure to himself that he is bitten by a serpent, feeling even in his body the poison thereof. and let each bite be healed by an eagle or hawk, spreading its wings above his head, and dropping thereupon a healing dew. but let the last bite be so terrible a pang at the nape of the neck that he seemeth to die, an

which these shadow forth. herein is silence; for he that hath rightly performed the meditation will understand the inner meaning hereof, and it shall serve as a test of himself and his fellows. 9 9. let him now remain in the pyramid or cone of light, as an egg, but no more of blackness. 10. then let his body be in the position of the hanged man, and let him aspire with all his force unto the holy guardian angel. 11. the grace having been granted unto him, let him partake mystically of the eucharist of the five elements and let him proclaim light in extension; yea, let him proclaim light in extension. ii a a a "these loosen the swathings of the corpse; these unbind the feet of osiris, so that the flaming god may rage through the firmament with his fantastic spear- liber lapidis lazuli. vii

hich were above the firmament" or, by meaning "the ox and the goad "i.e "he is both matter and motion" we here append a sketch ms. by frater p, giving his explanation by tarot, etc, of the letters of the alphabet spelt in full. mystic readings of the letters of the alphabet("see" tarot cards "and meditate) alp. folly's doom is ruin. bith. the juggler with the secret of the universe. gml. the holy guardian angel is attained by self-sacrifice and equilibrium. 94 dlth. the gate of the equilibrium of the universe (note d, the highest reciprocal path) hh. the mother is the daughter; and the daughter is the mother. vv. the son is (but) the son (these two letters show the true doctrine of initiation as given in liber 418; opposed to protestant exotericism) zin. the answer of the oracles is always

the path of daleth, rptha the wheel. also alph, dlth, nun, ivd, adeonai (see 65) spelt in full. this important number marks the identity of the augoeides with the way itself("i am the way, the truth, and the life) and shows the taro as a key; and that the law itself is nothing else than this. for this reason the outer college of the a. a. is crowned by this "knowledge and conversation of the holy guardian angel" this number too is that of the ritual of neophyte. see liber xiii. 741. amthsh, the four letters of the elements. amn, counting the n final as 700, the supreme name of the concealed one. the dogma is that the highest is but the four elements; that there is nothing beyond these, beyond tetragrammaton. this dogma is most admirably portrayed by lord dunsany in a tale called "the wande

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sanity. this is why the first visions give ananda, which is a shock. when the adept is attuned to samadhi, there is but cloudless peace. this vision is particularly difficult to get into, because he is i. and therefore the human ego is being constantly excited, 45 so that one comes back so often. an acentric meditation practice like mahasatipatthana ought to be done before invocations of the holy guardian angel, so that the ego may be very ready to yield itself utterly to the beloved. and now the breeze is blowing about us, like the sighs of love unsatisfied- or satisfied. his lips move. i cannot say the words at first. and afterwords "shalt thou not bring the children of men to the sight of my glory 'only thy silence and thy speech that worship me avail 'for as i am the last, so am i the

aters of the abyss surge against it, and all the multitude of the earths heap themselves upon it to smother it. nay, it shall not be moved. and this is the fire of which it is written "hear thou the voice of fire" and the voice of fire is the second chapter of the book of the law, that is revealed unto him that is a score and half a score and three that are scores, and six, by aiwass, that is his guardian, the mighty angel that extendeth from the first unto the last, and maketh known the mysteries that are beyond. and the method and the form of invocation whereby a man shall attain to the knowledge and conversation of his holy guardian angel shall be given unto thee in the proper place, and seeing that the word is deadlier than lightning, do thou meditate straitly thereupon, solitary, in a

crowned virgin riding upon a bull. 60 and they come up into the surface of the stone. and she is singing a chant of praise: glory unto him that hath taken upon himself the image of toil. for by his labour is my labour accomplished. for i, being a woman, lust ever to mate myself with some beast. and this is the salvation of the world, that always i am deceived by some god, and that my child is the guardian of the labyrinth that hath two-and-seventy paths. now she is gone. and now there are angels, walking up and down in the stone. they are the angels of the holy sevenfold table. it seems that they are waiting for the angel of the aethyr to come forth. now at last he appears in the gloom. he is a mighty king, with crown and orb and sceptre, and his robes are of purple and gold. and he casts

the triangle. my name is three hundred and thirty and three, and that is thrice one. be vigilant, therefore, for i warn thee that i am about to deceive thee. i shall say words that thou wilt take to be the cry of the aethyr, and thou wilt write them down, thinking them to be great secrets of magick power, and they will be only my jesting with thee (here the scribe invoked the angels, and the holy guardian angel of the frater p. the demon replied) i know the name of the angel of thee and thy brother p, and all thy dealings with him are but a cloak for thy filthy sorceries (here the scribe averred that he knew more than the 96 demon, and so feared him not, and ordered the demon to proceed) thou canst tell me naught that i know not, for in me is all knowledge: knowledge is my name. is not the

k of the law did i write the secrets of truth that are like unto a star and a snake and a sword. and unto him that understandeth at last do i deliver the secrets of truth in such wise that the least of the little children of the light may run to the knees of the mother and be brought to understand. and thus shall he do who will attain unto the mystery of the knowledge and conversation of his holy guardian angel: first, let him prepare a chamber, of which the walls and the roof shall be white, and the floor shall be covered with a carpet of black squares and white, and the border thereof shall be blue and gold. and if it be in a town, the room shall have no window, and if it be in the country, then it is better if the window be in the roof. or, if it be possible, let this invocation be perf

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in october (19- wrote the b.-i-m. in october (19- and obtained the grade of 7 4 received the great initiation in october 19- and, continuing, received in october 19- so then in the last days of september 19- do i begin to collect and direct my thoughts; gently, subtly, persistently turning them one and all to the question of retreat and communion with that which i have agreed to call the holy guardian angel, whose knowledge and conversation i have willed, and in greater or less measure enjoyed, since ten years. terrible have been the ordeals of the path; i have lost all that i possessed, and all that i love, even as at the beginning i offered all for nothing, unwitting as i was of the meaning of those words. i have suffered many and grievous things at the hands of the elements, and of

body of god, hereby bind myself on behalf of the whole universe, even as we are now physically bound unto the cross of suffering: ii. that i will lead a pure life, as a devoted servant of the order: iii. that i will understand all things: iv. that i will love all things: v. that i will perform all things and endure all things: vi. that i will continue in the knowledge and conversation of my holy guardian angel: vii. that i will work without attachment: 10 viii. that i will work in truth: ix. that i will rely only upon myself: x. that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! all this did i swear and seal with a stroke upon the bell. then i steadily sat down in my asana (or

ach to the fourth finger of the proper hand. all my muscles were tightly held; my breath came steady, slow and even through both nostrils; my eyes were turned back, in, up to the third eye; my tongue was rolled back in my mouth; and my thoughts, radiating from that third eye, i strove to shut in unto an ever narrowing sphere by concentrating my will upon the knowledge and conversation of the holy guardian angel. then i struck twelve times upon the bell; with the new month the operation was duly begun. oct. i."the first day" at eight o'clock i rose from sleep and putting on my robe, began a little to meditate. for several reasons the journey and business of the day before, etc. etc. i did not feel fresh. but forcing myself a little i rose 11 and went out to the caf du d me where i took cof

, although sleep is again attacking me. i am weary, yet content, as if some great thing had indeed happened. but if i lost consciousness a thing no man can be positive about from the nature of things it must have happened so quietly that i never knew. certainly i should not have thought that i had gone on for 25 minutes, as i did. but i do indeed ask for a knowledge and conversation of the holy guardian angel which is not left so much to be inferred from the good results in my life and work; i want the perfume and the the vision. why am i so materially wallowing in grossness? it matters little; the fact remains that i do wallow. 33 i want that definite experience in the very same sense as abramelin had it; and what's more, i mean to go on till i get it. 12.34. i begin, therefore, in hang

d always eager to come in. 1.0. i rise and open unto my beloved. may it be granted unto me in the daylight of this day to construct from dclxxi a perfect ritual of self-initiation, so as to avoid the constant difficulty of assuming various god-forms. then let that ritual be a constant and perfect link between us so that at all times i may be perfect in thy knowledge and conversation, o mine holy guardian angel! to whom i have aspired these ten years past. 1.5. and though as it may seem i now compose myself to sleep, i await thee i await thee! 7.35. i arise from sleep, mine eyes a little weary, my soul fresh, my heart restored. 34 8.0. accordingly, i continue in gentle and easy meditation on my lord adonai, without fear or violence, quite directly and naturally. one of the matters that ca

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and black to represent the earth element in malkuth; the columns are respectively white and black to manifest eternal balance of the scales of justice. 245 4 hb:yod stands for chokmah, and hb:heh for binah, hb:vau for the rest except malkuth which is the final h. 5 father and (glorified) mother. 6 the theosophical term "higher self" is usually termed in the g. d "genius" abramelin calls it "holy guardian angel "vide" preface. 7 the sephirotic scheme, it will be remembered, is divided into four worlds: atziloth; briah; yetzirah and assiah. each world contains ten sephiroth, and each of these sephira again ten, making the total number four hundred. 8 "paroketh" is the veil which separates hod and netzach from tiphereth; and as we shall see later on, in the portal ritual, the first order fro

and avenging god at the confines of matter at the borders of the qliphoth. he is throned upon matter and robed in darkness; and about his feet are the thunder and the lightning, which two forces are symbolised by the impact of the paths of hb:shin and hb:qof (fire, pisces, terminating respectively in the russet and olive quarters of malkuth. there, therefore, is he placed as a mighty and avenging guardian unto the sacred mysteries. his symbols and insignia are: the throne of the west at the limits of malkuth; the robe of darkness; the sword; the banner of the west; the lamen "avenger of the gods" is the name of the hiereus, and he is "horus in the city of blindness" and of ignorance unto the higher. illustration "diagram 7. the banner of the west" this is a black banner; top is aprox. 7/8t

een the two pillars, whose bases are in netzach and hod at the intersection of the paths of hb:peh and hb:samekh in the symbolic gateway of occult science: as it were at the beam of the balance at the equilibrium of the scales of justice, at the point of the intersection of the lowest reciprocal path with that of hb:samekh, which latter forms a part of the middle column, being there placed as the guardian of the threshold of entrance, and the preparer of the ways for the enterer thereby. therefore the reconciler between the light and the darkness, and the mediator between the stations of the hierophant and the hiereus. his symbols and insignia are: the robe of pure whiteness; the mitre-headed sceptre; the lamen. 249 "before the face of the gods in the place of the threshold" is the name of

11 more fiery. s.r.m.d. says thmais contains the letters of hb:shin hb:taw hb:mem hb:aleph and probably is the origin of the greek theta epsilon mu iota sigma, the justice-goddess. thmait.12 "the kerux- the kerux is the principal form of anubis. the sentinel being the subsidiary form. the kerux is the anubis of the east, whilst the sentinel is the anubis of the west. the kerux is the herald, the guardian and watcher "within" the temple; as the sentinel is the watcher without. and therefore is his charge the proper disposition of the furniture of the temple. his peculiar insignia of office are the red lamp and the wand.13 "watcher of the gods" is his name, and he is anubis the herald before them "the stolistes- the station of the stolistes is in the midst of the northern part of the hall;

obtain the understanding of the "son" of osiris, except by purification and equilibrium. the candidate is then purified with water and consecrated by fire; after which he is allowed to approach the place of the twilight of the gods. and now only is the hoodwink slipped up for a moment to obtain a glimpse of the beyond. the "hiereus" then challenges as follows "thou canst not pass by me, saith the guardian of the west, unless thou canst tell me my name" in this challenge is signified the knowledge of the formula; and that without the formula of horus being formulated in the candidate, that of osiris cannot be grasped. to the candidate this appears as the anger of god; for he cannot as yet comprehend that before mildness can be exercised rightly the forces both of severity and mercy must be

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ing the same exotic fragrance of rossetti's poem on our lady that begins 'mother of the fair delight' there is the same intense pre-raphaelite atmosphere, the same aesthetic revelling in catholic mysticism, the same rich imagery and gorgeous word- colouring that prevade the poetic works of that nineteenth-century artist. a valuable addition to the poetic literature on the mother of our lord" the "guardian" says "the devotional fervour of 'amphora' will make them acceptable to those who address their worship to the blessed mother of the christ. the meaning of the title of the book is not very obvious. it cannot surely have anything to do with the lines in horace 'amphora coepit &c "to be obtained of the" walter scott publishing co. ltd. paternoster row, e.c "and through all booksellers "cro

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s may steer clear of the selfishness, narrowness, and emotionalism, and raise their experience to the type of san n a or even of sankhara. the "bhagavad gita" certainly reaches the latter height- or at least a reflection from that height- at one or two points. we must not omit to attribute to this section the lower aspect of what abramelin the mage calls the knowledge and conversation of the holy guardian angel, another (and less metaphysically pretentious) way of speaking of the "higher self" or "genius" it is indeed but a low aspect, for in truth the phenomenon pertains to vin n anam. yet in simpler souls this peculiar grace condescends- may one say- to this level, just as a father may join in the games of his child, thus gaining its sympathy and confidence as a basis for a higher union

causes; and it is indeed a magister of the temple who can say "vi veri vniversum vivvs vici" xvii "all things subsist together in the intelligible world" zoroaster. i must insert a short note on the word samadhi, source of infinite misunderstanding. etymologically it is composed of "sam (greek sigma upsilon nu "together with" and adhi (heb. adonai "the lord" especially the personal lord, or holy guardian angel. the hindus accordingly use it to name that state of mind in which subject and object, becoming one, have disappeared. just as h combines with cl, and hcl results, so the yogi combines with the object of his meditation (perhaps his own heart) and these disappearing, vishnu appears. it is not that the yogi perceives vishnu<
the illusions- o miserable slave! all thou hast done is to harmonise and weld all the lies and illusions into one universal lie, one infinite illusion. it is one; there is nothing to oppose to it. thou art ten million-fold more in the grip of maya than ever, thou who callest thyself parabrahma, hua, iao! the mystic states of this grade are the final and perfect identity of the self with the holy guardian angel, the vision 80 of pan, the four formless states of buddhism, namely, samadhi upon consciousness, space, nothing, and that which is neither p nor p, in logical phraseology. here, too, we should place shivadarshana, the vision of the destruction of the universe, the opening of the eye of shiva (which is why adepts of this stage wear an eye as a badge) of this vision what can one say

ainted it, you have seen it. perhaps- bah! i am seventy years of age, and a fool to the end "listen, my young friend! i was not always seventy years of age, and that of which i have to tell you happened when i was twenty-two "in those days i was very rich, and very happy. i had never loved; i cared for nobody. my parents were both dead long since. a year of freedom from the control of my good old guardian, the duc de castelnaudry (god rest his soul, had left me yet taintless as a flower. i had that chivalrous devotion to woman which perhaps never really existed at any time save for rare individuals. 113 "such a one is ripe for adventure, and since, as your great poet has said "circumstance bows before those who never miss a chance' it was perhaps only a matter of time before i met with one

dagger- he gave back and back in a circle round the courtyard "no sound came from the room above. probably we three were alone. the fight was not to be prolonged for ever; the weight of the fur would tire me soon, counterbalance the advantage of age. then, almost before i knew what had happened, we were fighting in the street. i would not cry for help; one was more likely to rouse a bandit than a guardian of the peace. and, besides, who could say how the law stood "i had certainly killed a lady; i was doing my best, with the aid of her stolen cloak, to kill a servant of the house; i contemplated an abduction. best kill him silently, and be gone "but when and how had jean pulled open the iron gates and retreated into the street "it mattered little, though certainly it left an uneasy sense o

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guide me unto thy holy hill; even to thy tabernacles. i stand before the gate of the west; and the pillars of the universe arise in majesty before me. at my right hand is the pillar of fire: and on my left the pillar of cloud: below they are lost in clouds of darkness: and above in heaven in unnameable glory. let me enter, o gate of the west [pass to south-west and project astral. then saith the guardian of the gate of the west] thou canst not pass by me, saith the guardian of the west: except thou canst tell me my name [saith the aspirant] darkness is thy name: thou art the great one of the paths of the shades [saith the great one of the night of time] child of earth! remember that fear is failure: be thou therefore without fear: for in the heart of the coward, virtue abideth not! thou h

clouds of the world of darkness to the bright glory of the heavenly light: ever affirming to eternity the equilibration of the powers of god the vast one! let me pass the gate of the east land! let me pass the gate of the tuat, issuing forth with r in the glory of red dawn [pass to the north-east, project double to the place of the throne of the east, saying] thou canst not pass by me, saith the guardian of the east, except thou canst tell me my name [saith the aspirant "light dawning in the darkness" is thy name: the light of a golden day [saith the osiris] 20 these are the two pillars of the tree of life; the first containing the sephira chesed, and the second the sephira geburah. child of earth! remember that unbalanced force is evil: unbalanced mercy is but weakness, unbalanced severi

n in 0= 0 ritual. a (knock) commences the new vibration. he is prepared by themis. the alarm of hb:yod hb:yod hb:yod hb:yod' hb:yod places the 4 before the 1, and anubis at once challenges. the aspirant, not waiting for his higher self (theta) to speak, assumes the horus formula (wearing his lamen, and seeketh to take by force the kingdom of heaven. horus arises as it were insulted. he, the chief guardian of the tomb_ shall this one enter, the not even initiated? the sword and serpent are given back to him, but not yet united as in the rose cross. he is therefore clothed in black to show his uninitiated state and the darkness in which he walks; his hands are bound; the middle pillar only is free; yet is there also a chain about his neck, the binding of da th,20 so that the higher and lower

passeth understanding, to keep their hearts and minds through ihshvh our lord. amen. by thus passing through the ritual of the 5= 6 grade of adeptus minor, p, in part at least, unveiled that knowledge which he had set out in the 0= 0 ritual to discover. for as the first grade of the first order endows the neophyte with an unforgettable glimpse of that higher self, the 233 augoeides, genius, holy guardian angel or adonai; so does the first grade of the second order engender within him that divine spark, by drawing down upon the aspirant the genius in pentecostal flames; until it no longer enshrines him like the distant walls of the starry abyss, but burns within him, pouring through the channels of his senses an unending torrent of glory, of that greater glory which alone can be comprehend

operation laid down in it at the very first opportunity. this he was unable to do for nearly a year; it being not until november 1899 that he found it possible for him to retire to the house he had bought and make all necessary preparations for the great ceremony, which was to be commenced on the following easter. the system, as taught by abramelin, of entering into communication with one's holy guardian angel, is, of all western systems of magic, perhaps the most simple and effective. no impossible demands are made, and though perhaps some are difficult to carry out, there is always a reason for them, and they are not merely placed in the way as tests of the worker's skill. the whole operation is so lucidly dealt with in mr. macgregor mathers' translation,32 that it would be but a waste

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a wooden cow. and do for god's sake, arthur, drop your eternal hinting, hinting, hinting "oh what an exalted grade i have, if you poor dull uninitiated people would only perceive it" here is your criticism, arthur, straight from the shoulder. any man that knows truth and conceals it is a traitor to humanity; any 321 man that doesn't know, and tries to conceal his ignorance by pretending to be the guardian of a secret, is a charlatan. which is it? we recommend every one to buy the pack, send mr. waite's book to the kitchen so as to warn the maids, throw the major arcana out of window, and play bridge with the minor arcana, which alone are worth the money asked for the whole caboodle. the worst of it all is: mr. waite really does know a bit in a muddled kind of way; if he would only go out o

ce: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 18 the chapter known as cancer the twelvefold certitude of god and the unity thereof i adore thee by the twelve certitudes and by the unity thereof. 1. o thou sovran warrior of steel-girt valour, whose scimitar is a flame between day and night, whose helm is crested with the wings of the abyss. i know thee! o thou four-eyed guardian of heaven, who kindleth to a flame the hearts of the downcast, and girdeth about with fire the loins of the unarmed. 2. o thou sovran light and fire of loveliness, whose flaming locks stream downwards through the aethyr as knots of lightning deep-rooted in the abyss. i know thee! o thou winnowing flail of brightness, the passionate lash of whose encircling hand scatters mankind before thy

printed at the chiswick press. over 400 pp. with numerous illustrations. demy 8vo, 12s. net. mr. h.g. wells, writing at length in the "saturday "review" says "these chapters are really admirable exposi- tions of a method of inquiry that i had thought vanished from the earth. a thoughtful and laborous contribution to theological study "this beautiful book with all its curious learning "manchester guardian" the vision (mystical papers, by mrs. hamilton synge. with a frontispiece by g. f. watts, r. a. fcap 8vo, wrapper 1s. net, cloth 1s. 6d. net "the book will do good wherever it is read, and those who read it will find fault only with its brevity. yet it is adequate to its purpose "the occult review" the net of the stars. by f. s. flint. fcap 8vo, 2s. 6d. net "mr. flint has a fine and delic

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f the circle representing tipheret. this is composed of 26 spikes, black with a hollow flame like a tear-drop extending into each. the bulbs of the flame-drops define an arch. the bottom of the arch is defined by an arc concentric with the tipheret circle, and the edges curve up to meet the edges of the half- glory. the following words are inside this arch "the knowledge& conversation of the holy guardian angel. liber xiii vel graduum montis abiegni a syllabus of the steps upon the path""quote lxv. cap. v. vv. 52-56"1 1 "the probationer" his duties are laid down in paper a, class d. being "without" they are vague and general. he receives liber lxi. and lxv [certain probationers are admitted after six months or more to ritual xxviii] at the end of the probation he passes ritual dclxxi, whic

itates upon the diverse knowledge and power that he has acquired, and harmonises it perfectly. further, he lights the magic lamp. at last, ritual viii. admits him to the grade of adeptus minor "the adeptus minor" his duty is laid down in paper f, class d. 7 it is to follow out the instruction given in the vision of the eighth aethyr for the attainment of the knowledge and conversation of the holy guardian angel [note. this is in truth the sole task; the others are useful only as adjuvants to and preparations for the one work. moreover, once this task has been accomplished, there is no more need of human help or instruction; for by this alone may the highest attainment be reached. all these grades are indeed but convenient landmarks, not necessarily significant. a person who had attained th

n is further made between these three dhyanas, and those early visions in which things appear as objective. with these three dhyanas, moreover, are four other of the four elements: and many more. above these is the veil of paroketh. its guardians. the rosy cross lies beyond this veil, and therewith the vision called vishvarupadarshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock_ atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil_ the veil of the abyss. the fatuity of speech. 11 a discussion as to the means by which the vision arises in t

own tortures, as all that he loved was torn away. the ordeal of the veil of the abyss; the unbinding of the fabric of mind, and its ruin. the distinction between philosophical credence and interior certitude. sammasati_ the trance wherein the adept perceives his causal connection with the universe; past, present, and future. mastering the reason, he becomes as a little child, and invokes his holy guardian angel, the augoeides. atmadarshana arising is destroyed by the opening of the eye of shiva; the annihilation of the universe. the adept is destroyed, and there arises the master of the temple. the pupil, struck with awe, proclaims his devotion to the master; whereat the latter bids him rather unite himself with the augoeides. yet, following the great annihilation, the adept reappears as a

black mouth of the storm. it is another that arises! olympas. yet in thee, through thee! marsyas. i am not. olympas. for me thou art. marsyas. so that suffices to seal thy will? to cast thy lot into the lap of god? then, well! olympas. ay, there is no more potent spell. through life, through death, by land and sea most surely will i follow thee. marsyas. follow thyself, not me. thou hast an holy guardian angel, bound to lead thee from thy bitter waste 38 to the inscrutable profound that is his covenanted ground. olympas. thou who hast known these master-keys of all creation's mysteries, tell me, what followed the great gust of god that blew his world to dust? marsyas. i, even i the man, became as a great sword of flashing flame. my life, informed with holiness, conscious of its own loveli

ALEISTER CROWLEY EQUINOX EQ I 4 2

ity, the symbol, but beyond chastity to the essence itself- namely the atman- adonai. further he proved to his own satisfaction that, though absolute chastity might mean salvation to one man, inducing in the lecherous a speedy concentration, it might be the greatest 284 "shiva sanhita" chap. v, 155. 285 atman, pan, harpocrates, whose sign is silence, etc, etc. see "777. 286 the vision of the holy guardian angel- adonai. 287 equilibrium, silence, supreme attainment, zero. 288 as for women they are considered beyond the possibility of redemption, for in order of re-incarnation they are placed seven stages below a man, three below a camel, and one below a pig. manu speaks of "the gliding of the soul through ten thousand millions of wombs" and if a man steal grain in the husk, he shall be born

radation. every symbol is a blasphemy against the truth that it indicates. a painter to remind us of the sunlight has no better material than dull ochre. so we need not be surprised if the unity of subject and object in consciousness which is samadhi, the uniting of the bride and the lamb which is heaven, the uniting of the magus and the god which is evocation, the uniting of the man and his holy guardian angel which is the seal upon the work of the adeptus minor, is symbolized by the geometrical unity of the circle and the square, the arithmetical unity of the 5 and the 6, and (for more universality of comprehension) the uniting of the lingam and the yoni, the cross and the rose. for as in earth-life the sexual ecstasy is the loss of self in the beloved, the creation of a third consciousn

unite herself to every symbol, but only to the god which every symbol veils. and lake harris is perfectly clear on the point. the "counterpart" is often impersonated, with the deadliest results. but if the aspirant be wise and favoured, he will reject all but the true. and i really fail to see much difference between this doctrine and our own of attaining the knowledge an conversation of the holy guardian angel, or the hindu doctrine of becoming one with god. we may easily agree that lake harris made the error of thinking men pure-minded, and so used language which the gross might misinterpret; but sincere study of this book will make the truth apparent to all decent men. aleister crowley [we print this review without committing ourselves to any opinion as to how these doctrines may be int

with thee these many years; beware lest in the end we laugh at thee with the laughter of a mandrake torn up, whereat thou shouldst fall dead. a. quiller, jr. 351 in the temple the subtle-souled dim radiant queen burns like a bale-fire through the mist; the slender earth is bright and green, emerald, gray and amethyst; the wavering breeze has slowly kissed the way between her zone and wrist. pale guardian of the altar-flame, syren of old, perfidious song, a murmuring runnel lately came in streaming hate of mortal wrong. wait, for, my goddess, not for long the snake is tame. see! he is strong! the wide-set temple-pillars gleam, as marble white, and tall as pines; the doorway to immortal dream lies through the temple's purple shrines. behold, pure queen, the magic signs. let words out-stream

ALEISTER CROWLEY EQUINOX EQ I 4 3

caused tyrants to tremble on their thrones, and governed all minds, either by curiosity, or by fear' frank hollings, 7 great turnstile, holborn (near the inns of court hotel. photographs. to be had of the equinox. price ten shillings each. neatly framed in gold. the original panel photographs: the student (a reproduction faces "aha" in no. iii) the interpreter (reproduced on p. 279 of no. iv) the guardian of the flame. the goddess. no student of the mysteries should be without one at least of these remarkable and beautiful studies. their presence serves to remind the possessor of the constant quest and to stimulate to more persistent effort. essay of prentice mulford "crown 8vo. crimson cloth extra "3"s" 6"d. net per volume" the gift of the spirit. a selection from the essays of prentice m

ALEISTER CROWLEY EQUINOX EQ I 4

awakened by the trumpet of israfel (the angel) he proceeds by the path of hb:shin. the next path the aspirant must travel is that of hb:resh- the sun; the next that of hb:qof- the moon; the next that of hb:tzaddi- the star. this path brings him to the fire of netzach. when this fire is extinguished comes the voice or lightning, after which the light which guides the aspirant is himself, his holy guardian angel, the atman- adonai. 29 the atman. thus the atman little by little came to be known and no longer believed in; yet at first it appears that those who realized it kept their methods to themselves, and simply explained to their followers its greatness and splendour by parable and fable, such as we find in brihad ranyaka, 2. 1. 19. that is his real form, in which he is exalted above des

s of bhagavan ramanuja, bhagavan vyasa, prahlada, and more particularly vivek nanda's "bhakti yoga" bhakta yoga is divided into two main divisions (1) the preparatory, known as "gauni (2) the devotional, known as "par" thus it very closely resembles, even in detail, the operation of abramelin, in which the aspirant, having thoroughly prepared himself, devotes himself to the invocation of his holy guardian angel. 1. will now explain love. 2. its nature is extreme devotion to some one. 3. love is immortal. 4. obtaining it man becomes perfect, becomes immortal, becomes satisfied. 5. and obtaining it he desires nothing, grieves not, hates not, does not delight, makes no effort. 6. knowing it he become intoxicated, transfixed, and rejoices in the self (atman. this is further explained at the en

may bring with it not enlightenment but mania; there fore it is that all the great masters have set the task of courage before that of endeavour.57 he who "dares" to "will" will "will" to know, and knowing will keep silence;58 for even to such as have entered the supreme order, there is not way found whereby they may break the stillness and communicate to those who have not ceased to hear.59 the guardian of the temple is adonai, he alone holds the key of the portal, seek it of him, for there is none other that can open for thee the door. now to dare much is to will a little, so it comes about that though hatha yoga is the physical yoga which teaches the aspirant how to control his body, yet is it also raja yoga 77 which teach him how to control his mind. little by little, as the body come

quently verified by letter, and also again when they met several years later. 167 he resolved the hb:shin of hb:shin operation into seven parts. 168 the hb:shin of hb:shin operation, see also the magical invocation of the higher genius: chapter "the sorcerer" and liber o iii the equinox, vol. i, no. 2. 169 see chapter "the seer" also liber o v the equinox, vol. 1, no. 2. 170 the invocation of the guardian angel under the form of a talisman "how to draw it" draw the name hb:yod hb:nun hb:dalet hb:aleph as follows: hb:aleph= a winged crown radiating white brilliance. hb:dalet= the head and neck of a beautiful woman with a stern and fixed expression, and hair long dark and waving (malkuth) hb:nun= the arms and hands, which are bare and strong, stretched out to the right and left at right angl

r plexus "he sees naked facts behind the garments of hypotheses in which men have clothed them, and by which they have become obscured; and he perceives that behind the changing and conflicting opinions of men there are 144 permanent principles which constitute the eternal reality in the cosmic order."228 in tiphareth the aspirant attains to no less a state than that of conversation with his holy guardian angel, his jechidah "the permanent principle behind the conflicting opinions" once right comprehension has been attained to, he has discovered a master who will never desert him until he become one with him. ii "right resolutions or right aspirations" having perceived the changing nature of all things, even of men's minds, and having acquired that glorified vision by which he can distingu

ALEISTER CROWLEY EQUINOX EQ I 6

eyes if it is associated with delirium or bloodshed. mr. neuburg has a 'careless rapture' all his own; the carelessness, indeed, is just the trouble. his versification is remarkable, and there is something impressive in its mere fluency. so luxurious, so rampant, a decadence quickly palls. on the whole, this book must be pronounced a quite grievous exhibition of recklessness and folly "manchester guardian..we began to be suspicious of him. hardly the sort of person we should care to meet on a dark night with a knobby stick in his hand. this clever book "academy "a vivid imagination fostered by a keen and loving insight of nature, and this allied to a command of richly adorned language. have already assured for the author a prominent place amongst present-day poets. an enthusiastic devotion

ALEX SANDERS THE KING OF THE WITCHES

blessedlyunaware of his tenant's beliefs. the divan bed was stood 011 end, draped with freshly laundered sheets andpositicned between paul and alex, one of the instructions being that they must not be able to-see one anotherthroughout the rituals. invocationswere saidto the egyptian gods hapy, qebehsenuf duamutef and .imset: lord hapy, royal sonofhorus, earth god and lord ofthe north, keeper and guardian of the lungs, with the casting of the sacred salt, fertilize.and sanctify this sacred. ground with thy being, so that we may be strong in all things. lord qebehsenuf, royal son of horus, air god and lord of the west, keeper and guardian of the intestines, with the disturbance of the air with. this music descend from thy cardinal point, purify and sanctify the area of this holy sanctum. lo

anctify this sacred. ground with thy being, so that we may be strong in all things. lord qebehsenuf, royal son of horus, air god and lord of the west, keeper and guardian of the intestines, with the disturbance of the air with. this music descend from thy cardinal point, purify and sanctify the area of this holy sanctum. lord duamutef, royal son of horus, pire god and lord of the east, keeper and guardian ofthe stomach, with the burning of the ritual fire before the great mother isis, the all-consuming element, sanctify and purify this.sanctum from all.violations. lord imset, royal son of horus, water god and lord of the south, keeper and guardian of th liver, with the sprinkling of this. sacred water sanctify. and .deanse this holy.sanctum of all its impurities and the vanities of men. cl

ALEXANDRIAN BOOK OF SHADOWS OCCULT

f the south, ye lords of fire; i, n, do summon, stir and call you up, to witness our rites and guard the circle! similarly, in west: r: ye lords of the watchtowers of the west, ye lords of water; lords of death and initiation; i, n, do summon, stir and call you up, to witness our rites and guard the circle! and in north: r: ye lords of the watchtowers of the north, ye lords of earth; boreas, thou guardian of the northern portals; i, n, do summon, stir and call you up, to witness our rites and guard the circle! all turn back to the east and salute. now all turn to north again. m rings bell. r says: r: ye mighty ones, lords of the watchtowers of the universe, dread lords of the outer spaces, thou powerful god, thou gentle goddess, we invite you to our meeting (pause) o thou loving cerridwen

w initiate and deliver the charge. the initiate may consecrate his athame here; he must consecrate it before using it. cakes and wine the initiate is now presented to each quarter in turn by the hierophant, saying: h: hear ye mighty ones of the east [s./w./n; n. has been consecrated priest[ess, witch and hidden child of the goddess. to north declaim: hear ye mighty ones of the north; boreas, thou guardian of the northern portals; thou powerful god, thou gentle goddess; n (etc) close circle. a graduation party should follow. notes l published in janet and stewart farrar's the witches' way initiation of the second degree hps casts circle as usual. esbat rite is followed to end of invocation of the horned god. candidate, properly prepared (in centre of circle, is bound and blindfolded as in t

mighty ones of the east [s. w. n: n. has been duly consecrated high priest(ess) and magus (witch queen, h. leads initiate back to center of circle, saying: h: having learned this far, you must know why the wicca are called the hidden children of the goddess. proceed with the legend of the descent of the goddess. generally initiate and hierophant act the appropriate parts. h. appoints narrator and guardian. notes l published in janet and stewart farrar's the witches' way l lots of other published sources too. the legend of the descent of the goddess roles: l narrator (n) l goddess l lord of death (d) l guardian(s) needs: l veils, jewellery l horned crown l sword l scourge she who will portray the goddess removes her necklace and places it upon the altar, donning veils and jewellery in its s

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

very world period it is subjected to a similar process to that of the lesser rod, only this time it is recharged by the direct action of the logos himself, the logos of the solar system. the exact location of this rod is known only to the lord of the world and to the chohans of the rays, and being the talisman of this evolution the chohan of the second ray is under the lord of the world its prime guardian, aided by the deva lord of the second plane. the buddhas of activity are responsible for its custody, and under them the chohan of the ray. it is produced only at stated times, when specific work has to be done. it is used not only at the initiating of men, but at certain planetary functions of which nothing is at present known. it has its place and function in certain ceremonies connecte

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

in every world period it is subjected to a similar process as that of the lesser rod, only this time it is recharged by the direct action of the logos himself, the logos of the solar system. the location of this rod is known only to the lord of the world, and to the chohans of the rays, and (being the talisman of this evolution) the chohan of the second ray is under the lord of the world its main guardian, aided by the deva lord of the second plane. the buddhas of activity are responsible for its custody, and under them the chohan of the ray. it is produced only at stated times when specific work has to be done. it is used not only at the initiating of men, but at certain planetary functions, of which nothing as yet has been given out. it has its place and function in certain ceremonies co

o these raja lords are working along similar lines in connection with the devas. they are arduous in their work, intense in their zeal, but much obstructed by man. the white devas of the air and water who preside over the atmosphere work with certain aspects of electrical phenomena, and control the seas, rivers, and streams. from among them, at a certain stage in their evolution, are gathered the guardian angels of the race when in physical plane incarnation. each unit of the human family has his guardian deva. each group of devas has some specific method of development and some means whereby they evolve and attain a particular goal. for the violet devas the path of attainment lies through feeling, and through educating the race in the perfecting of the physical body in its two departments

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

the lord of this ray are as follows: the revealer of truth the great connector the divine intermediary the crystallizer of forms the three-fold thinker the cloud upon the mountain-top the precipitator of the cross the dividing sword the winnower of the chaff the fifth great judge the rose of god the heavenly one the door into the mind of god the initiating energy the ruler of the third heaven the guardian of the door the dispenser of knowledge the angel with the flaming sword the keeper of the secret the beloved of the logos the brother from sirius the master of the hierophants this fifth ray has so many names, owing to his close connection with man (since man was originally created, that it has not been easy to choose those which are of the most use in enabling the student to form an idea

s known are many, and their meaning is of prime significance today. the work of the future can be seen from a study of these names. the unveiled magician the worker in the magical art the creator of the form the bestower of light from the second lord the manipulator of the wand the watcher in the east the custodian of the seventh plan the invoker of wrath the keeper of the magical word the temple guardian the representative of god the one who lifts to life the lord of death the one who feeds the sacred fire the whirling sphere the sword of the initiator- 61- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the divine alchemical worker the builder of the square the orienting force the fiery unifier the key to the mystery the expression of the will the

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

e of revelation now follows. this light upon the way produces vision and the vision shows itself as: 1. a vision, first of all, of defects. the light reveals the man to himself, as he is, or as the soul sees the personality. 2. a vision of the next step ahead, which, when taken, indicates the procedure next to be followed. 3. a vision of those who are travelling the same way. 4. a glimpse of the "guardian angel" who is the dim reflection of the angel of the presence, the solar angel, which walks with each human being from the moment of birth until death, embodying as much of the available light as the man at any given moment upon the path of evolution can use and express. 5. a fleeting glimpse (at high and rare moments) of the angel of the presence itself. 6. at certain times and when deem

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

h in awakening. dwell somewhat upon this. you are entering now upon changed conditions and your life will take a different line of action in the future. for this you must be prepared. but all ways are ways of service, and in service and in the helping of your fellowmen there comes for you the way of liberation. be concerned with the group work and its rightful processes. your soul will prove your guardian. continue to give your physical body rest and sleep. feed it normally and sanely and play no experiments with it as you have so oft and foolishly done in the past. keep busy with the master's work and with happiness enter upon and accomplish each day's task. your offering to the group is the providing of opportunity for service. you must learn to be served as well as to serve, for in so d

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

e. eve has no child in her arms; the germ of the christ life is as yet too small to make its presence felt; the involutionary process is yet too close; but in isis the midway point is reached; the quickening of that which is desired (the desire of all nations, as it is called in the bible) has taken place and isis consequently stands in the ancient zodiacs for fertility, for motherhood and as the guardian of the child. mary carries the process down to the plane or place of incarnation, the physical plane, and there gives birth to the christ child. in these three virgins and these three mothers of the christ, you have the history of the formation and the function of the three aspects of the personality through which the christ must find expression. the sign of virgo itself stands for a synt

e desire of man for interior recognition of the indwelling christ begins to assume increasing control until the inner spiritual reality is eventually released from the thralldom of matter and becomes manifest in its own true nature in the world. putting the same thought in other terms, the light of knowledge of which taurus is the custodian gives place to the light of wisdom of which virgo is the guardian, and yields finally to the light of initiation in capricorn. all this, however, takes place and must take place upon what is esoterically called "the radiant surface of the earth" the plane of form; the assumption or glorification of the virgin has not yet taken place and the raising up of substance is not yet realised. it is interesting to note that scorpio establishes the inevitability

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

have read reviews of these books in the london times literary supplement, hailing her as england's greatest living poetess. a book she wrote on biology and another on tropical diseases were, i believe, regarded as standard text books. she married my first cousin, laurence parsons, who is a prominent ecclesiastic of the church of england and was at one time dean of cape colony. his mother was the guardian, appointed by the courts of chancery, to take care of my sister and myself. she was my father's youngest sister, and laurence was one of her six boys with whom we spent much time as children. her husband, my uncle clare, a somewhat hard and stern man, was the brother of lord rosse and son of the lord rosse of telescope fame, mentioned in the secret doctrine. as a child i was terrified of

crest. my grandfather was john frederic la trobe-bateman. he was a very well known engineer, consultant to the british government and responsible in his day for several of the municipal water systems of great britain. he had a large family. his eldest daughter, my aunt dora, married brian barttelot, brother of sir walter barttelot of stopham park, pulborough, sussex, and as she was appointed our guardian on the death of our grandparents we saw much of her and her four children. two of these cousins remained my close friends all through my life. they were both considerably older than i but we liked and understood each other. brian (admiral sir brian barttelot) only passed over two years ago and it has meant a real loss to me and my husband, foster bailey. we were three close friends and hi

(admiral sir brian barttelot) only passed over two years ago and it has meant a real loss to me and my husband, foster bailey. we were three close friends and his constant letters are greatly missed by us- 12- the unfinished autobiography copyright 1998 lucis trust another aunt, margaret maxwell, has perhaps meant more to me than any other relative in the world, and i have many. she was never my guardian but my sister and i spent every summer with her in her scotch home for years and, until she died (well over 80 years old) she wrote to me regularly at least once a month. she was one of the great beauties of her period and the portrait of her which hangs today in cardoness castle, kirkcudbrightshire, is of one of the loveliest women one can imagine. she married the "younger of cardoness (

membered (if i ever am, which is doubtful) as the girl who collected all the feather pillows and dropped them from the third floor on to the heads of the guests of the headmistress as they marched in solemn procession into the dining-room on the ground floor. this i did to the admiring whispers of the other girls. then followed an interval of a couple of years of very humdrum ordinary living. our guardian rented a small house for us in a small town in hertfordshire near st. aibans, installed us there with a chaperone and then left us to our own devices. the first thing we both did was to purchase the best bicycles to be then procured and to proceed to investigate the country side. to this day, i remember our intense excitement when the two crates arrived and we unpacked these pieces of shi

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

about by an act of the will the time and the mode being determined by the soul and consciously recorded and registered in the brain. pain is demonstrated in both cases, but upon the path of initiation pain is largely negated, not because the initiate endeavours to avoid pain, but because the sensitivity of the form to undesirable contacts disappears, and with it pain also disappears; pain is the guardian of the form and the protector of substance; it warns of danger; it indicates certain definite stages in the evolutionary process; it is related to the principle whereby the soul identifies itself with substance. when the identification ceases, pain and disease and also death lose their hold upon the disciple; the soul is no longer subject to their requirements, and the man is free because

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

e teaching ray and he who will be the next world teacher, is already active in his line of endeavour. he is attempting to transmute the thoughtform of religious dogma, to permeate the churches with the idea of the coming, and bring to a sorrowing world the vision of the great helper, the christ. he works with the rose devas and with the blue devas on astral levels, with the wise help of the great guardian angel of that plane, called (in hindu terminology) the lord varuna. the activity of the astral plane is being much intensified and the angels of devotion, in whom the aspect of divine love is pre-eminent, work with the astral bodies of all those who are ready to strengthen and redirect their spiritual aspiration and desire. they are the angels who guard the sanctuaries of all the churches

ALICE BAILEY THE LABOURS OF HERCULES

dern version applications to life what is death scorpio, the sign of magic the constellations and the stars labor ix killing the stymphalian birds the myth interpretation of the labor silence two gates, three constellations the chrysalis symbol the spirit of truth the spirit of right three gifts three constellations- 3- the labours of hercules details of the story labor x the slaying of cerberus, guardian of hades the myth prologue interpretations of the labor in capricorn meanings of the sign constellations the climbing of the mountain preparation for the descent into hades the symbol of cerberus epilogue labor xi cleansing the augean stables the myth the energies of aquarius hallmarks of the initiate decanates, rulers and constellations the lawgivers interpretation of the test labor xii

you will know to what i refer. the problem is clear: i am a sagittarian and so are you. we are living with the- 97- the labours of hercules emblem of sagittarius in front of us all the time. we are trying to bring harmony into our lives, trying to lead the "altar" life, seeking to contact the serpent of wisdom. begin with thought and speech, and begin today [169] labor x the slaying of cerberus, guardian of hades (capricorn, december 22nd- january 20th) the myth "the light of life must now shine forth within a world of dark" the great presiding one declared. the teacher understood "the son of man who is also the son of god must pass through gate the tenth. he said "within this very hour hercules shall venture forth" when hercules stood face to face with him who was his guide, the latter s

wn- 102- the labours of hercules problem. always for the initiate service comes first; the letting go of what he has set himself to do if there is need to help. that is the story of the initiate always, because it is based on group consciousness. the symbol of cerberus the three-headed dog cerberus with a terrific bark, with snakes growing out all over his body and with snakes for a tail, was the guardian of hades. the three heads symbolize sensation [178] desire and good intentions. it is love of sensation that drives humanity hither and thither to satisfy hunger in the economic world or to satisfy desire for happiness in the world of pleasure. the violent impacts of sensation are sought to keep the mind occupied. the central head was grasped by hercules first because it was the most impo

ANALYSIS OF THE 5 6 INITIATION

t, he enters. at this point, the second adept is still horus. the third adept is now anubis. hodos, or the introducing adept, is themis. themis is a greek goddess of justice. she is titan like, thus she fits better than maat. anubis now challenges the aspirant who exalteth his ego and lower self with proclamations. the aspirant is seeking the kingdom of heaven by horus and force. horus, the chief guardian of the sacred tomb will not allow him to enter the tomb. the sword and the serpent are presented unto the aspirant who is now clothed in black to show his uninitiated state and the darkness in which he lives and dies. his hands are bound which symbolizing that only one of the pillars is free, the trunk of his body, the middle pillar. the serpent and the flaming sword represent wisdom and

ARADIA GOSPEL OF THE WITCHES

dy of good family, but much reduced, who was famous for herintelligence, learning, and power of persuasion, and she thought, this will be just the person toinduce my daughter to become pious, and fill her head with devotion and make a nun of her. soshe sent for this clever person, who was at once appointed the governess and constant attendant ofthe young lady, who, instead of quarrelling with her guardian, became devoted to her.however, everything in this world does not go exactly as we would have it, and no one knows whatfish or crab may hide under a rock in a river. for it so happened that the governess was not acatholic at all, as will presently appear, and did not vex her pupil with any threats of a nuns life, noreven with an approval of it. page 43 n r r r r r diana, beautiful diana!t

BEHOLDERS OF NIGHT

ent of the left hand path. many view the lhp as one in line with christian satanism or diabolism, which is an inaccurate view of the path itself. the lhp is the freedom from such restrictive thoughts as good or evil, or the moral right of the day. the individual must seek to transcend both, and that the image of evil or darkness, is the opposition essence of our selves, our secret essence or holy guardian angel/evil genius of being. the black flame[6] itself is the concept of the gift of seth, of lucifer. the black flame is the awakened consciousness or psyche of the individual, whom has torn down the right hand path concept of trust and dissolution in a tyrant father who demands faith. the black flame is the immortal essence of the self, the true will as which emerged from the fountains o

ard! the watchers, as brought forth by shemyaza/azazel, is the divine gift brought down from the sky unto man, whom was a primal sleeper which carried the bestial desires of the planet. the fallen angels thus brought divinity with the abyssic daemon of self, that we were divine in our dual essence. it is through the self-alchemical work of saturn, that one emerges awakened in unity. saturn is the guardian of death, or daath or the guardian of the threshold[8. in saturn there is a lower and higher octave, which is a passage way of self-exploration and self-perception. in the lower octave is satan or satanus/saturnus, the guardian of the depths and the daemonum of the earth. saturnus is the breaker of cosmic order, the essence of algol or the adversary, as well as death and regeneration. the

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

, providing no detailed examination of one single deity. the goal of this thesis, then, is to provide a different perspective by focusing exclusively on the mythic career of a particular tibetan deity. this deity is tsiu marpo. tsiu marpo tsiu marpo (tsi u dmar po, literally "red pith" is a tibetan protector deity (tib. chos skyong; skt. dharmap.las, which signifies that he has been assigned as a guardian of the buddhist teachings, ensuring its continued survival in tibet, and, by extension, the world. as such, he is a worldly deity, a classification that will be examined below. tsiu marpo resides at samy (bsam yas) monastery (est. 779 c.e, the oldest buddhist monastery in tibet. it would seem this connection to such a central location in tibetan history would be enough to warrant a prolon

esh approach to the study of tibetan deity cults. however, its focus on tsen deities as a whole prevents any more than a cursory glance at tsiu marpo, though its research is useful. his discussion of tsiu marpo exists only to further the greater argument of his dissertation, and so the deity is at best of secondary importance. the final text that gives any prolonged attention to tsiu marpo is the guardian deities of tibet by ladrang kalsang. the scholarly value of this text is so low that it almost does not warrant mention. the book as a whole is an unorganized collection of the origin stories of a number of tibetan deities, including tsiu marpo.5 the chapter on tsiu marpo is a basic history lacking any analysis; there are even a number of inconsistencies. the book is simply an unscholarly

tion to the dangerous experiences that are commonly found in the life narratives of oracles.154 de nebesky-wojkowitz makes a distinction between terms used for oracles that channel low-ranking deities lhapa (lha pa "god person" and those used for high-ranking, state-recognized oracles ch j (chos rje "lord of the doctrine" one final term that was shared with me personally is ch kyong (chos skyong "guardian of the doctrine."155 this term is particularly confusing because it is more commonly applied to the deities themselves. thus, there appears to be a degree of conflation occurring here, where the individual identity of the oracle is so subsumed within that of the possessing deity as to be indistinguishable. as these numerous examples indicate, oracular titles can be indicative of the statu

ord of the conqueror demons (rgyal po).203 however, pehar is also considered the lord of all protector deities.204 like tsiu marpo, pehar has several variant names and appellations that are most discernible in their transliterations: dpe kar, pe dkar, spe dkar, dpe dkar, be dkar, dpe ha ra, and pe ha ra. his titles include "king of the doctrine guardians (chos skyong ba i rgyal po "great doctrine guardian (chos skyong chen mo "king treasury master (dkor bdag rgyal po, and "white lord of life-energy (srog bdag dkar po).205 as speculated in chapter 2, the individual deity of tsiu marpo is potentially no older than the sixteenth century; pehar, however, 202 see de nebesky-wojkowitz 1998, p. 130. 203 see de nebesky-wojkowitz 1998, p. 96. 204 see de nebesky-wojkowitz 1998, pp. 94, 134. 205 see

1998, pp. 110-111. de nebesky-wojkowitz (1998, p. 112) also explains that pehar is oddly subordinate to his attendants in some variations of his ma..ala. 233 de nebesky-wojkowitz 1998, p. 111. 131 back into himself.234 regarding pehar s tasks, they are similar to tsiu marpo s in that they primarily involve protection and destroying enemies: you, the dharmap.la, king spe dkar, lord of jambudv.pa, guardian of the temple-property, you, who destroy completely those who break the religious vows, you, who act as the dgra lha [war god] of all men, you, the religious guardian of all the buddhists and bonpos (sics),235 executioner of the sacrilegious enemies, friend of all yog.s. please come when called, you the great dpe dkar, whom the religious teacher padmasambhava forced by means of secret man

BLACK WITCHCRAFT

ient 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 hold significance in the model of practice within the cult. this trinity is an alchemical process of becoming in which the magician aligns and utilizes the deific associations of samael lilith cain to transform their consciousness into the divine essence which is bap

iferian spirits and atavistic shades, that the sorcerer may encircle them within his or her own arcana of practice. one may make reference as to foundation by the goetic sorcery grimoire, which presents a left hand path alignment with the 72 daemons of the shemhamforasche, but rather the rituals which prepare the magician for the summoning and encircling of such spirits. an invocation of the holy guardian angel, azal ucel, as well as the invocation of the adversary prepare the mental outlook of the magician, that rather than adopting a christian dogma, the daemonic spirit is illumined within through determined and willed practice. this may also make considerations for the commitment needed for this path and circle of luciferian witchcraft, that even within workings of light, the witch is b

BLAVATSKY H P ANTHROPOGENESIS

to the planets. it gave life to the first (c "they are all dragons of wisdom" adds the commentary (d (a) lha is the ancient word in trans-himalayan regions for "spirit" any celestial or superhuman being, and it covers the whole series of heavenly hierarchies, from archangel, or dhyani, down to an angel of darkness, or terrestrial spirit (b) this expression shows in plain language that the spirit-guardian of our globe, which is the fourth in the chain, is subordinate to the chief spirit (or god) of the seven planetary genii or spirits. as already explained, the ancients had, in their kyriel of gods, seven chief mystery-gods, whose chief was, exoterically, the visible sun, or the eighth, and, esoterically, the second logos, the demiurge. the seven (who have now become the "seven eyes of the

h kabala, the zohar making of it the abode of samael. according to the occult doctrine, this planet is our earth's primary, and its spiritual prototype. hence, sukra's car (venus-lucifer's) is said to be drawn by an ogdoad of "earth-born horses" while the steeds of the chariots of the other planets are different "every sin committed on earth is felt by usanas-sukra. the guru of the daityas is the guardian spirit of the earth and men. every change on sukra is felt on, and reflected by, the earth" sukra, or venus, is thus represented as the preceptor of the daityas, the giants of the fourth race, who, in the hindu allegory, obtained at one time the sovereignty of all the earth, and defeated the minor gods. the titans of the western allegory are as closely connected with venus-lucifer, identi

nity, for no such comparison is possible. but we may stop to glance at the biography of the christian devil, a piratical reprint from the chaldeo-judaean mythology- the primitive origin of this personification rests upon the akkadian conception of the cosmic powers- the heavens and the earth- in eternal feud and struggle with chaos. their silik-muludag "the god amongst all the gods" the "merciful guardian of men on earth" was the son of hea (or ea) the great god of wisdom, called by the babylonians nebu. with both peoples- as in the case of the hindu gods- their deities were both beneficent and maleficent. as evil and punishment are the agents of karma, in an absolutely just retributive sense, so evil was the servant of the good (hibbert lect. 1887, pp. 101-115. the reading of the chaldeo

mazda in the mazdean philosophy. on the lower rungs of theogony the celestial beings of lower hierarchies had each a farvarshi, or a celestial "double" it is the same, only a still more mystic, reassertion of the kabalistic axiom "deus est demon inversus; the word "demon" however, as in the case of socrates, and in the spirit of the meaning given to it by the whole of antiquity, standing for the guardian spirit, an "angel" not a devil of satanic descent, as theology will have it. the roman catholic church shows its usual logic and consistency by accepting, as the ferouer of christ, st. michael, who was "his angel guardian" as proved by st. thomas* while he calls the prototypes of michael and his synonyms, such as mercury, for example, devils[[footnote(s* vide isis unveiled, vol. ii, 487

or mortal has. writes de mirville "here we have the two heroes of the old testament, the verbum, or the second jehovah, and his face('presence' as the protestants translate) forming both but one, and yet being two, a mystery which seemed to us unsolvable before we had studied the doctrine of the mazdean ferouers, and learnt that the ferouer was the spiritual potency, at once image, face, and the guardian of the soul which finally assimilates the ferouer (memoires a l'academie, vol. v, p. 516) this is almost correct. among other absurdities, the kabalists maintain that the word metatron being divided into[[meta, thronon, means near the throne. it means quite the reverse, as meta means "beyond" and not "near" this is of great importance in our argument. st. michael, then, the quis ut deus

BLAVATSKY H P COSMOGENESIS

cosmic prototype of the microcosm. the planetary spirits are the informing spirits of the stars in general, and of the planets especially. they rule the destinies of men who are all born under one or other of their constellations; the second and third groups pertaining to other systems have the same functions, and all rule various departments in nature. in the hindu exoteric pantheon they are the guardian deities who preside over the eight points of the compass- the four cardinal and the four intermediate points- and are called loka-palas "supporters or guardians of the world (in our visible kosmos, of which indra (east, yama (south, varuna (west, and kuvera (north) are the chief; their elephants and their spouses pertaining of course to fancy and afterthought, though all of them have an o

rious) men transforming eternally. i know this (chapter. he who knows it. takes all kinds of living forms. and in verse 35, addressing in magic formula that which is called, in egyptian esotericism, the "ancestral heart" or the re-incarnating principle, the permanent ego, the defunct says "oh my heart, my ancestral heart necessary for my transformations. do not separate thyself from me before the guardian of the scales. thou art my personality within my breast, divine companion watching over my fleshes (bodies" it is in sekhem that lies concealed "the mysterious face" or the real man concealed under the false personality, the triple-crocodile of egypt, the symbol of the higher trinity or human triad, atma, buddhi and manas* in all the ancient papyri the crocodile is called sebek (seventh

any one of us, when we consider that process known as the growth and development of a foetus into a healthy baby weighing several pounds evolves from what? from the segmentation of an infinitesimally small ovum and a spermatozoon; and afterwards we see that baby develop into a six-foot man! this refers to the atomic and physical[[footnote(s* paracelsus calls them the flagae; the christians, the "guardian angels" the occultist, the "ancestors, the pitris" they are the sixfold dhyan chohans, having the six spiritual elements in the composition of their bodies- in fact, men, minus the physical body[[vol. 1, page] 223 the mystery of being. expansion from the microscopically small into something very large, from the- to the naked eye- unseen, into the visible and objective. science has provide

re are passages which differ widely in our doctrines. the following are a few[[footnote(s* the hermetic philosophers called theoi, gods, genii and daimones (in the original texts, those entities whom we call devas (gods, dhyan chohans, chitkala (kwan-yin, the buddhists call them, and by other names. the daimones are- in the socratic sense, and even in the oriental and latin theological sense- the guardian spirits of the human race "those who dwell in the neighbourhood of the immortals, and thence watch over human affairs" as hermes has it. in esoteric parlance, they are called chitkala, some of which are those who have furnished man with his fourth and fifth principles from their own essence; and others the pitris so-called. this will be explained when we come to the production of the comp

full into the christian church- sun, tree, serpent, crocodile and all "on the first is seen anubis. holding out a scroll; at his feet are two female busts; below all are two serpents entwined. a corpse swathed up like a mummy. in the second scroll. is anubis, holding out a cross, the "sign of life" under his feet lies the corpse encircled in the numerous folds of a huge serpent, the agathodaemon, guardian of the deceased. in the third scroll, anubis bears on his arm. the outline of. a complete latin cross. at the god's foot is a rhomboid, the egyptian 'egg of the world' towards which crawls a serpent coiled into a circle. under the busts is the letter[[omega] repeated seven times in a line, reminding one of the 'names. very remarkable also is the line of characters, apparently palmyrene, u

BLUE EQUINOX

he aspiration of the adept. the account of the master of the templi should in particular be taken as authentic. the instruction in the 8th thyr pertains to class d, i.e. it is an official ritual, and the same remarks apply to the account of the proper method of invoking thyrs given in the 18th thyr. liber lxv. liber cordis cincti serpente. an account of the relations of the aspirant with his holy guardian angel. this book is given to probationers, as the attainment of the knowledge and conversation of the holy guardian angel is the crown of the outer college. similarly liber vii is given to neophytes, as the grade of master of the temple is the next resting-place, and liber ccxx to the zelator, since that carries him to the highest of all possible grades. liber xxvii is given to the practi

f this grade, the attainment of bhakta-yoga. curriculum of a.a. 37 course vii the dominus liminis will be examined in the following books: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber xcv. the wake world (in konx om pax. a poetic allegory of the relations of the soul and the holy guardian angel. liber dccclx. john st john. a model of what a magical record should be, so far as accurate analysis and fullness of description are concerned. liber viii. see cdxviii. liber xi. liber nv. an instruction for attaining nuit. liber dlv. liber had. an instruction for attaining hadit. liber dcccxxxi. liber iod, formerly called vesta. an instruction giving three methods of reducing the m

nstruction for attaining nuit. liber dlv. liber had. an instruction for attaining hadit. liber dcccxxxi. liber iod, formerly called vesta. an instruction giving three methods of reducing the manifold consciousness to the unity. this course is specially adapted to facilitate the task proper to the grade of adeptus minor, the attainment of raja yoga and of the knowledge and conversation of the holy guardian angel. course viii liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber i. liber b vel magi. this is an account of the grade of magus, the highest grade which it is ever possible to manifest in any way whatever upon this plane. or so it is said by the masters of the temple. the e

ffairs (2) office work (3) lack of money. he determined however to go ahead in spite of apparent obstacles, and duly made a start at midnight, august 31. from that time until september 18th he was occupied by the preparatory work, and from midnight september 18th to midnight september 30th by the purity section. october 1st to october 12th proper retirement, and on october 12th invocation of holy guardian angel. all this meant a great deal of work and trouble, and much new experience gained, but was on the whole a failure, though a step on the path. during this retirement he cut a wand, as a symbol not of his will but of the will of adonai in him. it would be hardly right to say that this magical retirement produced no results, though it may not have produced the one desired result. by the

ate of mind somewhat different from normal consciousness (it is interesting to note that 671, by a curious coincidence, is the numeration of adonai, spelt in full, the central idea of the invocation) 6 no man has the right to make the slightest suggestion to another as to when he should or should not undertake this critical and central operation. to interfere in any way between a man and his holy guardian angel is the most intolerable presumption..o.m. the equinox 154 we shall not enter into the details of the various practices he performed during this period, but we may mention, for the sake of completeness, a few fragments recorded during the last few days of the retirement. october 9, 9:6 p.m (this was the 9th day of section c, and the 39th day of the complete operation) the .state. is

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

etween lives may vary, depending on your study of the lessons learned and their integration with previous lessons; also on the necessary preparation for the next "semester. while between lives you might also become involved in helping some other spirit here on earth. just as there is development and advancement in this life, so there is in "the between times. you may have heard of such things as "guardian angels" and "spirit guides" and wondered if they really exist. in a sense they do. it means that a spirit is always watching over a less developed spirit here on earth. since time does not exist in the between-times (it is a human-made concept, for the sake of reference only) then to watch over an earth-bound spirit for its whole earthly lifetime would not actually hinder the watcher's pr

ur knee, then almost immediately is gone again. you get to your feet and stroll leisurely through the grass, parallel to the hedgerow. your feet are bare and the grass lightly tickles them as you move the warrior queen i am the warrior queen! the defender of my people. with strong arms do i bend the bow and wield the moon-axe. i am she who tamed the heavenly mare and rides the winds of time. i am guardian of the sacred flame; the fire of all beginnings. i am the sea-mare, the firstborn of the sea mother and command the waters of the earth. i am sister to the stars and mother to the moon. within my womb lies the destiny of my people for i am the creatrix. i am daughter to the lady with ten thousand names; i am epona, the white mare. tara buckland thelord behold! i am he who is at the beginn

BUDGE E

name of this field is 'maati' this god arriveth in the sektet boat, he maketh a way through the court of this city, which is two hundred and twenty measures in length, which he travelleth through to urnes. he passeth through the water, which is three hundred measures in extent, and he bestoweth the fields upon the gods who follow him. net-ra is the name of this field, arnebaui is the name of the guardian [of this field. this god beginneth to declare in this region the words which perform the destinies) of those who are in the tuat" in the lower part of the middle section of the scene we have another boat, in the centre. of which is a beetle; on one side of the beetle is a god with his knees in the direction of the prow of the boat, but having his head turned behind him and his hands raise

inteth to them green herbs in abundance in their field. and they supply with the green herbs of urnes the gods who are in the following of ra, and they make offerings of water to the spirits by the command of this great god, and they kindle flames of fire in order to burn up the enemies of ra, and there is wailing to them, and they lament after this great god hath passed them by. am-nebaui is the guardian of this field; whosoever knoweth [this] is in the condition of a spirit equipped with [words of power, and [the gods] protect [him" p. 37 the five lines of text which contain the address of the gods to ra, and the answer of the god, read- p. 38 p. 39 p. 40 the gods of the tuat speak to this great god as he entereth in with understanding to the boundary, and he is borne over net-ra into ur

tect [him" p. 37 the five lines of text which contain the address of the gods to ra, and the answer of the god, read- p. 38 p. 39 p. 40 the gods of the tuat speak to this great god as he entereth in with understanding to the boundary, and he is borne over net-ra into urnes, saying "hail, thou who risest as a mighty soul (kha-ba-aa, who hast received [the things which belong to] the tuat, af, thou guardian of heaven. thou livest, o af, in ta-tesert. come thou, and cast thou thine eye in thy name of living one, khepera, at the head of the tuat. traverse thou this field, o thou who hast might, bind thou with fetters the hau serpent, and smite thou the serpent neha-hra. there is rejoicing in heaven, and there are shouts of gladness upon the earth at the entrance of thy (literally, his) body. h

horus made them, and they stand on the ground of re-stau in the hidden place" 7. the male serpent amen (see pp. 75, 77. 8. the female serpent hekent, which has a human head growing out of its body, a little distance from the tip of its tail; the human head faces the serpent amen. of the male serpent it is said "he p. 79 click to view the kingdom of seker. p. 80 p. 81 who is in this picture is the guardian of the secret passages which lead to the aheth chamber; he journeyeth round to every place each day, and he liveth on the words of the gods who guard this road" the meaning of the legend which refers to the female serpent hekent is not clear. 9. the three-headed serpent (see p. 79) menmenut, which is described as the "hidden image of the aheth chamber [of seker, which is illumined daily a

pp. 87, 91. the mutilated speech of the god written above them reads "give me thy hand (i.e, help me) amentet! good is this water which leadeth to the tomb [where] rest the gods. hail, exist ye, o nine gods who have come into being from my flesh, and have not come p. 102 into being from your own forms, and who are firm in respect of your food, i avenge you, do ye avenge me" 3. the god who is the "guardian of those who are submerged (see pp. 91, 95. 4. the god satiu (see p. 95. 5. the god ankh-ab hawk-headed (see p. 95. 6. the god bath-resth) crocodile-headed (see p. 95. 7. the god anp-heni, jackal-headed (see p. 99. of these five gods it is said "they act as guardians of tuat, and of those who are submerged in the tuat, and they [protect] and make to pass on the boat" to these the sun-god

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

goddess of the earth. it is said that she supplies in her bounty all the necessary plants to cure any disease and, in spite of human pollution, she constantly heals and renews the planet. she is also a goddess of marriage. she is the natural focus for all green rituals. tellus mater seite 40 wicca01.txt tellus mater was the earth mother of the romans, the alter ego of ceres, the grain mother, and guardian of the fertility of people, animals and crops. however, tellus mater is also the mother who receives the dead in her womb to comfort and restore and so, like gaia, she is a excellent goddess for all green magick and rituals for healing pollution or deforestation. wophe wophe, or white buffalo calf woman, is the sacred creator woman of the lakotas and other peoples of the american plains

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

releasing the power is then to bring the athame down with a swift, cutting movement, horizontally at waist level, then thrust it away from the body and upwards once more to release this power. if others are present, direct the athame towards the centre of the circle. after the ritual you can drain excess energies by pointing the athame to the ground. an athame may be used to invoke the elemental guardian spirits by drawing a pentagram (see page 203) in the air and for closing down the elemental energies after the ritual. with its cutting steel of mars, it is effective in power, matters of the mind, change, action, justice, banishing magick, protection and for cutting through inertia and stagnation. the athame is sometimes also associated with the fire element. if you don't like the idea o

should stand in the south of the circle, facing north (nine is the magical number of completion and perfection) it is also rung to invoke the protection of angels or the power of a deity and in ceremonies to welcome departed members to the circle. you can also sound the bell in each of the four elemental quadrants, before creating the invoking pentagram, to request the presence of each elemental guardian. it can also be sounded as you pass your chosen symbol around each quadrant of the circle. however, you should not use the bell to excess- it is better under-utilised. the broom the broom, or besom, was originally- and still is- a domestic artefact. it represents magically the union of male and female in the handle and the bristles and so is a tool of balance. brooms have several uses in

tion. red, orange or gold is for fire, noon, summer and the south. place the candle in the six o'clock position. blue is for water, dusk, autumn and the west. place the candle in the nine o'clock position. light elemental candles after the altar candles if they are within the circle, but before any wish or astrological candles, and begin in the north. if you wish, you can light each candle as its guardian of the quarter is invoked (see page 200) and thus called in the ascending flame. you may also use a candle to represent the petitioner in the ritual. this may be yourself or the person for whom you are performing a ritual. the candle should be in the appropriate zodiacal colour according to the petitioner's birth date and one the colour of the need. in love rituals, light two candles, one

CHAOS MAGICK AND LUCIFERISM

is able to understand the fragile nature of being what is known as i and what our potential of growth is. it also demands one to know thyself. many misunderstand chaos magick as being dogmatic when this could not be further from the truth, if truth can even apply in our world. chaos magick demands, pushes, threatens and makes ones own individual will come forth. it is most beneficial to the holy guardian angel, and causes the two aspects known the hga and the evil genius to rage incessantly, the energy of the universe is your to command and shape if you have the will. the concepts of free belief are perhaps the most luciferian in the nature of individual process, understanding and application. free belief however is not so easy to practice. it demands constant change and a mental discipli

and various works by levi and agrippa. spare developed his alphabet of desire from these formulas, something that was groundbreaking and lesser understood by his peers. spare, just as crowley, wanted to usher forth a new magickal system. as aleister sought ceremony and beautiful ritual as his own means, spare s doctrine of the alphabet of desire and death posture brought the same effect. the holy guardian angel within each individual could be brought to the surface for communication. spare s concept of underneath the conscious make up of the individual was the all awakened subconscious, capable of anything opened for thinking. both created something amazing which threw the doors towards magickal exploration and progression wide open. no longer would understanding be damned to the old, yet

s is highly approachable through the systems of what is considered chaos magick, the form of the astral body allows a severance of eventual worldly bonds. this allows the luciferian adept to take her or his fill of worldly pleasure and eventually ascend astral in the light of lucifer, as an undead god or completely remain within the astral plane. one would seek to understand the place of the holy guardian angel and the evil genius at this level, in the shedding of flesh could it be considered a part of each is severed and a great union may be achieved, from which the conscious becomes aligned with the subconscious. could this be death itself, another level of waking through the web of dreams? what ever the result may be, a formidable individual is fo rmed from the chaos current, while many

t idea of self and become something far more interesting to their particular life. the specific union of various systems of magickal practice is important to those who may seek to unite various cultures. the buddhist system, or perhaps more detailed in mentioning the ancient bon po practice of chud, presents the luciferian gnosis in its holy state, what is called complete union with the hga (holy guardian angel. the activity of severing the ego, becoming beyond that and leaving the physical world is achieved via trance and the use of human bones as ritual tools. this represents that we are temporary and life ends, and that the spiritual paths may be ascended through desire and gnosis. lucifer is essentially the god of the air, or the astral plane. the luciferic powers are keys into the sep

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ew "conjurers are a feature of african life" he wrote "they probably represent the survival of the old fetich worship, brought from africa "it may be worthwhile to mention an old custom of southern negroes" stated the folklorist louis pendleton, referring to the persistence of conjure practices in the latter nineteenth century "the origin perhaps\ 130\ may be traced to the fetichism or worship of guardian spirits dwelling in inanimate objects of their african ancestors" african american writers such as daniel webster davis, a prominent intellectual from virginia, shared their opinion of conjure as barbarous.the antithesis of all that the new generation of uplifted black americans were striving for. davis called the conjure practices of southern blacks "a relic, no doubt, of barbarism broug

COVENANT OF SAMYAZA

he spirits of nephilim and gibborim and watchers shall return to inspire man lest he again become as the beasts of the field "our sons gibborim shall incarnate in the bodies of man, of those who are mighty and wise, to inspire and counsel them. they shall come to be called 'evil spirits' and 'demons' by the ignorant and fearful, but the wise they shall be known as 'daimons, for these shall be the guardian geniuses of the great of earth, who shall inspire the best among man to great heights, to beautiful works of art, and to further discoveries of earth and kosmos. the gift of civilization shall not be obliterated "man shall turn from you again and again, as our spirit abideth with him unto eternity. the gift of satanael shall continue to illuminate. man shall create civilization anew and r

man may be deceived and return to demiurge in fear and servility. but the light of satanael and rewards of our gift had grown too strong among man, and m'shiha died a humiliating death, spurned by his own people- viii- whenever man seeks light and calls upon samyaza, and upon satanael himself, there shall we send the gibborim and nephilim for these are what the graikoi truly called 'daimons, the guardian geniuses and inspiration of culture, which the graikoi new will, that man should not return to the divine sterility of eden, or became again as beasts of the field. the light of satanael shall endure, even though it be but a tiny spark within a few at those times of ignorance and fear when man in weakness turns to demiurge and his m'shiha and other slave creeds. and that spark shall retur

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ny people use the genetics of their bodies to justify their actions, we might as well get the information right. the word semitic comes from the race of peoples in ancient sumer from whom the biblical jews claimed to have emerged. sem or shem, one of the sons of noah in the bible stories, is said to be of this line and the origin appears to have been the legend of 'shemjaza, the 'heavenly son and guardian 76..and the truth shall set you free angel of god. another extraterrestrial almost certainly. but according to several jewish writers, including arthur koestler in his book, the thirteenth tribe,32 very few jews today can trace their genetic ancestry back to the semite line of this period and/or the semitic line in palestine and israel at the time of y'shua (jesus. instead, they are the g

is amnesty international supporting an organisation through which manipulation is orchestrated that adds massively to the number of political prisoners? media organisations supporting the riia include abc news intercontinental inc; cbs news; nbc news worldwide inc; britain's channel four tv and independent television news (itn; fuji television; der spiegel; the european; the financial times; the guardian; the independent and independent on sunday; the observer; daily telegraph; the times; the scotsman; the yorkshire post; reuters, the international news agency; the new york times; the washington post; the wall street journal; the reader's digest; and, quite outrageously for an organisation claiming to be independent, the bbc world service; the bbc monitoring service; and bbc radio. taxpay

tion of monetary policy to a supranational body."29 this has been the global elite's game plan for centuries. the manoeuvrings and the politic-speak can be observed every day. look at what president bill clinton and the other heads of the elite group of seven (industrial nations, said in the summer of 1994. under the headline "g7 reaches out for new order- un and finance reforms urged, the london guardian reported on july 11th "the west's leading industrial powers yesterday took the first tentative steps towards the creation of a post-cold war economic and political order, calling for a fresh look at the bretton woods financial institutions and a revitalised united nations..at the initiation of president clinton and with the support of president mitterand, the group of seven pledged itself

is not? the controlled media can feed the same basic messages to the public and hypnotise the collective mind to accept them. and if the same messages are coming from apparently unconnected media outlets, it must be true because "they are all saying it. just as we have a one party political state, so we have a one media state in the uk, you would think that the murdoch sun and the independent or guardian were miles apart and offering different opinions. but if you analyse what they are all agreed on and the way they operate, none are vehicles for a radical alternative to what we have. they actually say the same. they just say it differently. the least radical newspaper in britain is the one claimed to be most radical: the guardian, the tome of the mindset i call the robot radicals. the fo

part and offering different opinions. but if you analyse what they are all agreed on and the way they operate, none are vehicles for a radical alternative to what we have. they actually say the same. they just say it differently. the least radical newspaper in britain is the one claimed to be most radical: the guardian, the tome of the mindset i call the robot radicals. the founding editor of the guardian's 'rival, the independent, was andreas whittam smith. he was a member of the trilateral commission during his years at the top of that newspaper. the political 'choice' is an illusion and so is the media 'choice. indeed the two are indivisible. when i started to have more and more success in making this suppressed information available to the public, the campaign to discredit me was stepp

DAVID ICKE CHILDREN OF THE MATRIX

ple called the sicambrian franks. interestingly these franks also claimed to have lived in arcadia in greece, which is a name for atlantis according to some researchers. the danube (danaan) region was another area where the sicambrian franks settled and this region has long been connected to the bloodlines and their interbreeding. from the time of their king called meroveus or merovee, who became guardian of the franks in 488, they became known as the merovingians. legend says that merovee was the offspring of a human mother and a sea creature called quinotaur, who sounds very much like the reptilian anunnaki known as enki, ea, or oannes, the "fish god. merovee, who was brought up by chodio, the first king of the franks, was known as the "son of the sea" and this is the symbolic foundation

d gave "nemo the lawgiver" the tablets of the law on a mountaintop. after the levites left babylon, they turned nemo into "moses. in syria, they had a guy they called "mises, who did all the things the levites attributed to "moses. like the sumerian king sargon "mises" was found as a baby floating in a basket of reeds or rushes. mises went on to part the waters with his magical rod and he was the guardian of the law, written in stone. another "moses" was the egyptian hero, ra- haraldhti, whose alleged life was also copied by the forgers of history" the "ten commandments, so associated with moses, are a copy of the laws known as the code of hammurabi. these were written at least a thousand years earlier. of course they were, the code of hammurubi came from..babylon! but this code of hammura

e people when the time came for its introduction. he said that the implant would become as popular as cell phones and vaccines (one of which fries your brain and the other suppresses your intellect and undermines your immune system. dr zhou then delivered some of the most chilling sentences i have ever read "digital angel will be a connection from yourself to the electronic world. it will be your guardian, protector. it will bring good things to you. we will be a hybrid of electronic intelligence and our own soul."22 just read those words again, especially the last sentence. this is what we conspiracy "theorists" have been predicting for all these years and now it is here. i heard that the introduction of this particular chip design may now be in some doubt, but it gives you an excellent i

the "robot radicals. the london school of economics is a prime example. kalman and murray have long since left the scene. they suddenly went very quiet. maybe they realised they had been massively duped into duping others. maybe the story got old and the fees from the newspapers ran out. who knows and who cares? however, their nonsense was now in print thanks to newspapers like the sunday times, guardian, independent, and the london evening standard, all run by highly intelligent people, you'll understand. once in print, even if the sources themselves may no longer believe it, the articles can be used to further censor what people can hear. enter stage right, far right from where i am sitting, one richard warman. never heard of him? you are not alone. no one seemed to have heard of him un

DAVID ICKE THE BIGGEST SECRET

ported by him was false and should be condemned. this was a wonderful tool forthe babylonian priesthood to impose their will on the populous and exactly the samescam has been played by their successors, the christian priests, the rabbis and thepriesthoods of islam, hinduism and all the rest. the roman catholic title of cardinalcomes from the word cardo meaning hinge and relates to nimrods role as guardian ofthe door to heaven.10 the babylonian priests even established a governing body theycalled the grand council of pontiffs, a name later transferred to the church of rome.11the babylonian high priest, who instructed the inner circle initiates, was known as..peter, meaning the great interpreter. the feast day of the christian st peter wastraditionally celebrated on the day the sun entered t

the aryan and reptile-aryan race swept across europe. the sicambrianfranks called themselves the newmage- the people of the covenant; that is thecovenant of the anunnaki.the sicambrian franks later lived in an area west of the river danube and settled ingermania (named by the romans after the scythian genuine ones) and their centre wascologne. it was from the time of king meroveus, who was named guardian of thefranks in 448, that this line became known as the merovingians. these were the sorcererkings who were noted for their esoteric knowledge and magical powers which theyinherited from the underground bloodline streams of secret groups and initiations.francio, the founder of the franks, claimed to be a descendant of noah and his ancestorsonce resided in ancient troy. i think myself that

esman, remarked that: the man does not live, and never did live,who saw washington without his shirt10 so why portray him like that? and why washis right hand pointing up and his left hand pointing down? if you look again at figure21 (page 152) you will understand. they made the statue in the image of baphomet ofmendes or asmodeus, thesatanists symbol of thedevil. asmodeus is said tohave been the guardian ofsolomons treasure and aportrayal of him was foundamong the possessions of abbesauniere, the mysterious priestat rennes-le-chateau whoplaced a statue of asmodeus atthe entrance to his church.asmodeus is named as thechief demon in the hebrewtalmud. a painting ofwashington by caduceus isa mass of esoteric symbolismand geometry. two examplesare that his hand is raised atthe angle of the ris

perations executive during the secondworld war while victor rothschild was also manipulating events within the britishintelligence network. it was the special operations executive (soe) which formed thecompany now known as hollinger inc, the media giant headed by conrad black, theson of the soe agent who helped to set it up. sir charles hambros son, lord hambro,now heads the firm. his cv includes guardian royal exchange insurance (chairman);the peninsular and oriental steam navigation company, the drug running operationduring the opium wars, now known as p& 0 (director; san paolo bank holdings(director; and the conservative party (senior treasurer. also on the hambros boardare sir chippendale keswick of the infamous drug running family who is also connectedwith de beers, anglo-american and

others; hambrosdirector, lord kingsdowne, has a cv including glaxo wellcome, the bank of england,national westminster bank, redland plc, foreign and colonial investment trust,national economic investment council, and the ditchley foundation, a brotherhoodcircle which interlocks with others like the bilderberg group. also among the hambrodirectors are lord halifax and john clay, a director of the guardian media group whichclaims to be anti-establishment while being part of the web. in the 1970s, a hambrosdirector was lord carrington, close associate of henry kissinger and chairman of thebilderberg group from 1991. it was during the 1970s that hambros had a significantstake in a bank called the banco privata which was involved in the p2 freemasonryscandal and was connected to the bank at th

DAVIDSON DAN SHAPE POWER

l pathways. he spent the majority of his life discoverlng the laws which govern this natural energy. we will probably never know the full extent to which schauberger developed an understanding of implosion physics since most of the details of his discoveries have been lost. 2.4.1 brief history of viktor schauberger viktor schauberger11,9 was born june 30, 1885, in holzschlag, vienna austria, as a guardian of the earth. he was born into a family of "woodsmen" or forest wardens whose duty was to oversee a section of the mountains and forests in austria. their motto was "fidus in silvis silentibus("faithful to the silent forests. from childhood, viktor was at home in the forest. he was a close observer of nature, the animals, earth, trees, and waters. water was to become his lifelong passion

DEITUS

e location, unobserved, wherever we aththelema, xeper, deitus by magus tsirk susej the purpose of this thesis is to elucidate upon the meaning and significance of the word of the aeon of lucifer, deitus, and the law of the aeon of lucifer, thelema, xeper, deitus or will to come into being as a god. in so doing, i will also discuss the demonic bible, the system of magic revealed to me by my unholy guardian demon, the spirit azael, and the embassy of lucifer, the vehicle for the advancement of deitus as the word of the aeon of lucifer. this thesis may, therefore, serve as a commentary on the demonic bible as well as an exposition on deitic philosophy and magic. as stated in the preface to the 2nd edition, the demonic bible is not a work of fiction but is rather the foundation of what is now

ce in knowledge and eventually becomes a magister templi (or master of the temple. this process is called initiation and, in magical orders, is marked by various membership degrees and the performance of rituals or ceremonies intended to signify that the magician has entered a new stage in his career. the magister templi may ultimately cross the abyss, come face to face with his true self or holy guardian angel, and become a magus. the magus speaks a word which creates a new aeon or changes an existing aeon, and establishes a law. it may be more accurate (but less poetic, however, to say that the magician views the tide currents of the aeonic sphere and codifies what he sees as a trend or theme into a particular word or magical dictum. in truth, all aeons are one aeon. they differ as waves

he khabs, means that the dynamic consiousness is within the universal subconscious but the universal subconscious is not within the dynamic consciousness. just as a river flows into the ocean, the dynamic consciousness penetrates the universal subconscious. the word of the aeon of horus was thelema. this word refers to the true will of the magician, the will of his higher magical self or his holy guardian angel. it is usually true that those people who don t get what they want really don t realize what it is they actually want. every person is being guided by the dictates of his higher self. those who ignore this magical will, struggle daily against their inner nature in an attempt to be something they are not or to achieve something that they never really wanted in the first place. this l

DEMONIC BIBLE

is not yet fully realized and will not be fully realized until the end of the aeon. the law of the aeon of lucifer is will to come into being as a god. once we have fully accepted the reality that we are god and assumed our place as gods upon the earth then we will say xem, deit sthe demonic bible by magus tsirk susej, antichrist servant& disciple of the dark lord as revealed to him by his unholy guardian demon the spirit azael 1999, 2004, the embassy of lucifer a new and numinous art the reality of the present is that personal feelings, based on relationships, and the personal struggles and/or sufferings of individuals, have all been described by artistic means in the past two millennia or so. there are centuries of work concerning and created because of personal love and personal relatio

led to him by the spirit aiwass and was a true revelation from the egyptian deities nuit, hadit, and ra hoor khut. in the book of the law we read dowhat thou will shall be the whole of the law and love is the law, love under will. the word of the aeon of horus was thelema, the greek word for will. the will in this context was a magical will, the true will of the magician s higher self or his holy guardian angel. crowley s magick, as embraced by the order of oriental templars (oto) and order of the silver star (aa) combined eastern mysticism and yoga with the western ceremonial magic of the golden dawn. in practice, however, crowley s magick largely involved sex and drug use. it was the sexual aspects of tantric yoga crowley adopted together with some of the more deviant practices of black

of the church of satan. he had also been a member of the temple of set, the order of the left-hand-path, and the order of nine angles. he had studied at length the literature of these and other satanic organizations. in the embassy of lucifer he brought together the philosophy of all these groups and combined this unified satanic philosophy with the system of ritual revealed to him by his unholy guardian demon, the spirit azael. the declaration of deitus as the word of the aeon of lucifer can be seen as an indication that the embassy of lucifer is the natural successor to the tos, cos, and oto/aa, since the aeon of lucifer succeeded the aeon of set and the previous aeon of horus. unlike most satanic rituals, which invoke demons as beings or forces alien to the magician, the rituals presen

r, by which the sorcerer may "become" and ultimately attain his true will and the realization of his "higher self. without thelema, xeper could never have been, for it is by thelema that xeper is possible. xeper is the egyptian word which means "to become. in this context, it means the achievement of one's higher self (what in abramelin magic is called the "knowledge and conversation of your holy guardian angel) many "aeon strengthening" words were also spoken during the aeon of set. magus lewis conceptualized the cycle by which one "became" and declared it in the word remanifest. magus flowers conceptualized the unknown, the hidden, and declared it in the word runa. as a traveler might walk for days and never reach the horizon, runa is that horizon. as a traveler might walk for days only

ic language revealed to dee during his scrying experiments is written in an ancient script which has been passed down for centuries by practitioners of the black arts (many of them unaware of its origins. this script has been called by various names, but is most commonly known today as the "theban script" or the "witch's alphabet. the formulas in this book were revealed to me in part by my unholy guardian demon, the spirit azael, and also in part by astaroth, asmodeus, moloch, and beelzebub. this book includes many of the formulas given in the demonic bible but is not the entire demonic bible, the unholy book being thousands of pages in length in its entirety. when originally revealed to me by the spirit azael, this work included only the crossing of four gates, corresponding with the four

DIABOLUS

d miserable and makes them suffer in pain in both the worlds. denkard here we see that the left hand path or that of akoman the evil mind represents a path of power from which the self is beholden of. that the religion of sorcery is indeed painful, it is by this strife and stimulation within the self that makes us strong and able to work our will, to discover our own true will (the akoman or holy guardian angel) and to manifest our desires. it is difficult and often troublesome, however the beauty and strength which arises in the mind and flesh is reward within itself. please observe the original strife of ahriman or satan he suffered and fell into the darkness, by this pain he transformed and made the world around him bend to his will. rather than the religion of destroying the mind and f

wn desires and goals, iblis tests just as he was tested. 21 black is from the root fhm meaning hidden or secret, but also wisdom. the word abufihamat, or head/father of wisdom is the foundation of baphomet. 22 representing fire and continual motion, change and sexual vigor. 23 white is symbolic of the astral plane or luciferian/celestial sabbat, wherein the spirit is elevated with his or her holy guardian angel or true will. 24 green or emerald, representing the jewel from the crown of lucifer. some sabbat rites include green candles which represent the fire of azazel, the light from his crown. 21 satanic or luciferian magick is a dual or opposing system of self-realization. the first area is that of inverse magical practice, working with repulsive and shunned imagery which takes the initi

now, and will continue unto eternity, ruling over all creatures and ordering the affairs and deeds of those who are under my sway. i am presently at hand to such as trust in me and call upon me in time of need, neither is there any place void of me where i am not present. kitab el-jelwa therein is perhaps one of the most significant representations of shaitan in the form of the inner guide, holy guardian angel or daemon/genius which is attainable through magick. that the imagination holds keys to self-creation so does it hold the key to conversation of the holy guardian angel, the luciferian spirit which guides and which is considered our true self. it can be called a true self or higher self as this is the daemonic aspect of the mind, the gift of the black light as iblis gave humanity is

er self, thus the imagination is a helper and beneficial ability that humanity must choose to master. all actions and deeds are manifested from an idea which emerges from the imagination inspiration guides and brings that which we desire spiritually and physically. as shaitan states that he is presently at hand and trust in me and call upon me in time of need indicates the very nature of the holy guardian angel, you must recognize this force as a part of yourself by the opposing formula which is mirrored as satan, a symbol and force of rebellion. it is once you have gone forth through the gates of the hidden27 that you begin to ascend into the psychological state of lucifer, the adversary. the essence of shaitan is flame, and continual motion. to understand this beyond any coherent or sini

a,all of them are in my hand and under my control. the treasures and hoards buried in the heart of the earth are known to me, and i cause one after another to inherit them. i make manifest my signs and wonders to such as will receive them and seek them from me in their due season. kitab el-jelwa here one may consider the point of guiding without scripture, that shaitan as the imagination and holy guardian angel or true will, brings knowledge without words but rather what aleister crowley called energized enthusiasm. the beasts of the field and the fish of the sea are all manifestations and connected with shaitan. this is the inner relation to shaitan as the black man of the sabbat, the very ritual of magick fire which either as the light of the luciferian conclave or holy rites of noon28 t

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

nowable divinity. ain soph aur: hebrew for "limitless light" one of the kabbalistic three so-called negative veils of existence (q.v. a part of the of the ultimate, unknowable divinity. air: one of the five magickal elements. it has the qualities of being warm and moist. the element of the direction of the east. the primary color is yellow. aiwass (aiwaz: the name of aleister crowley's (q.v) holy guardian angel (q.v. crowley spent many years trying to determine if aiwass was merely his higher self or was, in fact, a non-physical being. akasha: see azoth. also, the records of all that has occurred, is occurring, and will occur in the universe. alchemy: the art of transforming by magick (q.v) and/or physical practices that which is base into that which is precious. such as the goal of turnin

way from the wearer. angel: from the greek, meaning "messenger" an entity in the hierarchy of heaven. each has no free will, and has one purpose. they are the intermediaries between god and humankind. they bear teachings, warnings, and messages of all kinds from heaven to earth, and carry out the orders of god. each angel is under the command of a superior, known as an archangel (q.v. angel (holy guardian (h.g.a: an expression meaning your higher self. to some practitioners, a more knowledgeable non-physical entity. contacting your holy guardian angel [h.g.a] is known as "the knowledge and conversation of your holy guardian angel" establishing this relationship is considered to be the same as achieving enlightenment or cosmic consciousness. the principle work of an "adeptus minor" in the h

example of a practice which all true christians need to know actually happened, and site as a very non-christian behavior. a cruel example of what can happen when any religion becomes so mainstream and popular as to deny others the freedom to experience the almighty in ways other than their own religious faith followed by a majority. auriel: pronounced "ah-ree-ehl" the archangel (q.v) and cosmic guardian of the north and of elemental earth. some traditions use "oh-ree-ehl" in the traditions of christian magick& mysticism, auriel is the "archangel of death, he who brings all souls at last to rest upon the neither shore" aurum solis, order of the [o.s.v: the order of the shining sun. also called by it's latin name, the order of the sacred word. a well known and still existing english/britis

ing those who practiced occult arts in his own treatise of 1659. the hermetic order of the golden dawn (q.v) found references to the enochian system, and greatly expanded it, making it the basis of their magical system. demon: from the greek meaning "spirit" in christian folklore, an evil spirit under the authority of satan (q.v. modern practice tends to distinguish "demon" from "daemon (q.v, the guardian angles (q.v) of the greeks. deosil: clockwise. the usual direction of movement in a magickal circle. the direction of circumbambulation (q.v) in the pathway of light. used to build energy. desire, ritual: a term used by don tyson to define the emotional motivation that gives rise to and drives a particular ritual expression. the ritual desire is what the ritualist seeks to fulfill by cond

e works including sane occultism and the mystical qabalah. futhark: a word made up of the first six rune (q.v) characters in the german rune alphabet: f-u-th-a-r-k. other rune alphabets are called by slightly different names due to variations in the pronunciation of the letters. the english rune alphabet is known as the futhorc- g- gabriel: pronounced "gahb-ray-ehl" the archangel (q.v) and cosmic guardian of the west and of elemental water. in the tradition of christian mysticism, gabriel is the "heavenly herald. the archangel of the annunciation, he who didst bring blessed tidings to our blessed lady, mary, the mother of christ" gardnarian (wicca: modern witches (q.v) who follow the teachings of and use the book of shadows composed by gerald b gardner (q.v. the first major tradition of mo

DION FORTUNE MYSTICAL QABALA

ect the astral body along the paths it is necessary for many reasons to hold the degrees of initiation to which they correspond; chief among which is that, unless one has received the grade, one will be unknown to guardians of the paths, and they will be inimical rather than helpful, and do all in their power to turn the wanderer back. secondly, if one should succeed in forcing one's way past the guardian, one still has no means of counterchecking the vision or knowing whether one is on or off the path, and there are plenty of beings in the lower sphere who are only too ready to take advantage of presumptuous ignorance. 19. these considerations, however, need in no way discourage anyone who wishes to meditate upon the paths and spheres in the manner i have described; and in the course of h

owing whether one is on or off the path, and there are plenty of beings in the lower sphere who are only too ready to take advantage of presumptuous ignorance. 19. these considerations, however, need in no way discourage anyone who wishes to meditate upon the paths and spheres in the manner i have described; and in the course of his meditations he may so enter into the spirit of the path that its guardian shall come to know him and make him welcome. he will then literally have initiated himself, and no one can deny his right to be there. 20. the tree, considered from the initiatory standpoint, is the link between the microcosm, which is man, and the macrocosm, which is god made manifest in nature. a ritual initiation is the act of linking the microcosmic sephirah, the chakra, with the macr

tual soul. it is this which endures and builds up throughout an evolution; it is from this that the successive personalities, the units of incarnation, are emanated; it is into this that the active essence of experience is absorbed at the end of each incarnation when the incarnating unit dissolves into dust and ether. 30. it is this second triad which forms the oversoul, the higher self, the holy guardian angel, the first initiator. it is the voice of this higher self which is so often heard with the inner ear, and not the voice of discarnate entities, or of god himself, as is thought by those who have had no training in tradition. 31. overshadowed and directed by the second triad, the third triad builds up through the experience of incarnation, with malkuth as its physical vehicle. brain

ormal function of the subconscious mind, and it is very important that it should be thoroughly understood, for misconceptions on this point give rise to very serious problems and may even lead to mental unbalance. 33. those who are familiar with qabalistic terminology know that the first of the greater initiations is said to consist of the power to enjoy the knowledge and conversation of our holy guardian angel; this holy guardian angel, be it remembered, is really our own higher self. it is the prime characteristic of this higher mode of mentation that it consists neither in voices nor visions, but is pure consciousness; it is an intensification of awareness, and from this quickening of the mind comes a peculiar power of insight and penetration which is of the nature of hyper-developed in

15. the three supernals, and the first pair of manifesting sephiroth, chesed and geburah, represent the higher self, with tiphareth as the point of contact with the lower self. the four lower sephiroth, netzach, hod, yesod, and malkuth, represent the lower self, or personality, the unit of incarnation, with tiphareth as the point of contact with tne higher self, which is sometimes called the holy guardian angel. 16. from the point of view of the personality, tiphareth represents the higher consciousness, aware of spiritual things; netzach represents the instincts, and hod the intellect. yesod represents the fifth element, kether, and malkuth the four elenients which are the subtle aspect of matter. all that the average human intellect can realise is the nature of dense niatter, malkuth, an

DION FORTUNE PSYCHIC SELF DEFENSE

ction of these artificial elementals is an important one in practical occultism. the artificial elemental is constructed by forming a clear- cut image in the imagination of the creature it is intended to create, ensouling it with something of the corresponding aspect of one's own being, and then invoking into it the appropriate natural force. this method can be used for good as well as evil, and "guardian angels" are formed in this way. it is said that dying women, anxious concerning the welfare of their children, frequently form them unconsciously. i myself once had an exceedingly nasty experience in which i formulated a were-wolf accidentally. unpleasant as the incident was, i think it may be just as well to give it publicity, for it shows what may happen when an insufficiently disciplin

t of a sphere, the matter is on an entirely different footing. very few people care to offer themselves for the manifestation of such a force as asmodeus. i do not believe that there is any reliable device for invoking the devils without being obsessed by them save the method of abramelin, which involves six months' preparation and is only operated after the knowledge and conversation of the holy guardian angel have been attained. the edge of the abyss is well fenced. it is not possible to fire a gnn and avoid the recoil. having invoked and concentrated his force, our sorcerer has next to consider his target. he has to get into astral contact with his victim. in order to do this, he must form a rapport, not quite as easy as might be imagined. first he has to find his victim and establish a

bodily systems of functional control. for some years she remained in good health, but later, unfortunately, took up the study of occultism again and relapsed into a condition approximating to her previous one, having presumably re-forged the contacts with the thibetan brotherhood which had proved so disastrous to her. chapter xx methods of defence iv there are so many stories of the appearance of guardian angels at moments of crisis that even the most sceptical must admit that there is a case to be answered. there is a tradition in devon that if drake's drum, which is preserved at buckland abbey near tavistock, is beaten in a time of crisis, drake himself will return to lead the fleets of england. newbolt has immortalised this legend in his famous poem "take my drum to devon, hang et by th

is beaten in a time of crisis, drake himself will return to lead the fleets of england. newbolt has immortalised this legend in his famous poem "take my drum to devon, hang et by the shore. beat et when your powder's runnin' low. if the dons sight devon, i'll quit the port of heaven, and drum them up the channel as we drummed them long ago" the idea of the hero who returns to lead his people, the guardian angel that appears in times of crisis, is sealed deep in the hearts of all nations, and nothing will eradicate it. innumerable instances were reported by the men returning from the trenches during the war. 94 of 103 let us again refer to the ancient wisdom of the qabalah, that storehouse of occult knowledge. we learn here of the good angel and the evil angel of the soul of man who stand b

an who stand behind his right and left shoulder, the one tempting him, and the other inspiring him. translate the dark angel into terms of modern thought and we have the freudian subconsciousness. but the freudians fail to realise that there is also a bright angel who stands behind the right shoulder of every man. this is the mystic superconsciousness or, in other words, the higher self, the holy guardian angel whom abramelin sought with such ardour and effort. we all know that, when caught off our guard, there comes a dark temptation from the depths of our lower selves, something atavistic stirs, and we think thoughts, or even do deeds, of which we would never have believed ourselves capable. we have heard the voice of the dark angel speaking. equally in times of dire stress, when we have

DONALDTYSON CORONZON

the triangle. my name is three hundred and thirty and three, and that is thrice one. be vigilant, therefore, for i warn thee that i am about to deceive thee. i shall say words that thou wilt take to be the cry of the aethyr, and thou wilt write them down, thinking them to be great secrets of magick power, and they will be only my jesting with thee (here the scribe invoked the angels, and the holy guardian angel of the frater p. the demon replied) i know the name of the angel of thee and thy brother p, and all thy dealings with him are but a cloak for thy filthy sorceries (here the scribe averred that he knew more than the demon, and so feared him not, and ordered the demon to proceed) thou canst tell me naught that i know not, for in me is all knowledge: knowledge is my name. is not the he

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

he deceased adoring the groups of gods belonging to various cities. chapter xix* the chapter of the crown) of victory. this chapter has no vignette. chapter xx. without title. this chapter has no vignette. chapter xxi* the chapter of giving a mouth to a man in the underworld. this chapter has no vignette. chapter xxii. the chapter of giving a mouth to the deceased in the underworld. vignette: the guardian of the scales touching the mouth of the deceased. chapter xxiii. the chapter of opening the mouth of the deceased in the underworld. vignette: the sem priest touching the mouth of the deceased with the instrument. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (20 of 36 [8/10/2001 11:22:55 am] chapter xxiv. the chapter of bringing words of magical pow

/ebod06.htm (3 of 7 [8/10/2001 11:23:29 am] 4 plate vii, l. 5. 5. plate vii, l. 11. 6. plate xi, l. 1] p. lxxxvi views held in the first six dynasties. 7. if, having been of no account, thou hast become great, and if, having been poor, thou hast become rich, when thou art governor of the city be not hard-hearted on account of thy advancement, because xeper-nek mer septu neter thou hast become the guardian of the provisions of god.[1] 8. mertu neter pu setem an setem en mesetu neter what is loved of god is obedience; disobedience hateth god.[2] 9. mak sa nefer en tata neter verily a good son is of the gifts of god.[3] passing from the prisse papyrus, our next source of information is the famous papyrus[4] containing the "maxims of ani" which are well known through the labours of de roug,[5]

2-14) in the second the text is not divided into distinct sections, and the gods are not grouped (see p. 330, and pll. 23-24) chapter xxii "the chapter of giving a mouth to osiris ani, the scribe it and teller of the holy offerings of all the gods (see pp. 25, 274, and pl. 6) the ceremony of giving a mouth to the deceased was, according to the vignette in the papyrus of nebseni, performed by the "guardian of the balance. in the papyrus of ani there is no vignette, and it is remarkable that this chapter follows immediately after chapter 1. chapter xxiii "the chapter of opening the mouth of osiris, the scribe ani (see pp. 84, 306, and pl. 15) chapter xxiv "the chapter of bringing charms unto osiris ani in neter-khert (see pp. 85, 306, and pl. 15) the papyrus of ani. http//www.sacred-texts.co

is shown adoring osiris, and below is the legend,[3 "hail, osiris, the chief of amenta, the lord of eternity [1. this instrument is called# ur hekau, and is made of a sinuous piece of wood, one end of which is in the form of a ram's head surmounted by a ur us (fig. 1. plates v. and vi. http//www.sacred-texts.com/egy/ebod/ebod17.htm (1 of 12 [8/10/2001 11:26:43 am] 2. in the neb-seni papyrus the "guardian of the scale" opens the mouth of the deceased (fig. 2. 3] p. 265 spreading out in everlastingness, lord of adorations, chief of the company of his gods; and hail, anubis [dweller] in the tomb, great god, chief of the holy dwelling. may they grant that i may go into and come out from the underworld, that i may follow osiris in all his festivals at the beginning of the year, that i may rece

the great god, the lord of the underworld (5) may my hand and my arm not be forced back by the holy (6) ministers of any god. i am osiris, the lord of the mouth of the tomb; and osiris, the victorious scribe ani, hath a portion 3 with him (7) who is upon the [1. the god addressed is anubis, who in the vignette is shown standing by the bier. 2 the nebseni papyrus here has a vignette in which the "guardian of the balance" is shown touching the mouth of the deceased. in other instances the deceased touches his own mouth. 3 the nebseni papyrus has "osiris, lord of re-stau, is the being who is on the top of the steps" the ani papyrus incorrectly reads "his top] p. 275 top of the steps. according to the desire of my heart, i have come from the pool of fire,[1] and i have quenched it (8) homage

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

the penitence of a manuscript in the library of the arsenal at paris that deals with kabalistic tradition. it recounts how the first two sons of adam, cain and abel, respectively typifying brute force and intelligence, slew each other, and that adam s inheritance passed to his third son, seth. seth was permitted to advance as far as the gate of the earthly paradise without being threatened by the guardian angel with his flaming sword, which is to say that he was an initiate of occult science. he beheld the tree of life and the tree of knowledge, which had become grafted upon each other so that they formed one tree. some commentators believe this to symbolize the harmony of science and religion in the kabala. the guardian angel presented seth with three seeds from this tree and directed him

stood and even communicating with the other nuns. the spirit who entered the monastery seemed good and devout, but the good sisters, well versed in the wiles of the devil, had their doubts. the bishop of lyons and the narrator, adrien de montalembert, were called in to deal with the evil spirit. after many prayers and formalities, the spirit of alis was found to be an innocent one, attended by a guardian angel. she answered a number of questions regarding her present state and her desire for christian burial, and confirmed the doctrines of the catholic church, notably that of purgatory. the remains of sister alis were conveyed to consecrated ground, and prayers made for the release of her soul from purgatory, but she continued to follow the young nun for a time, teaching her, on her last

leasure. in fact, all the actions recorded of angels in scripture imply human bodies and attributes. some theosophists regard angels as related to fairy life, part of the devic kingdom (from the sanskrit term deva, or divine being. reports of encounters with visitors from flying saucers often suggest a secular form of angel life. contemporary interest in angels the existence of angels, especially guardian angels, has been a common theme of popular western lore. it has been the subject of numerous christian texts and been championed in metaphysical lore by the likes of flower a. newhouse, founder of christward ministry in escondido, california. in the late 1980s a significant revival of interest in angels occurred and a number of new books and reprints of old books began to appear. while ma

began to lecture, write books, and give workshops. she made a number of natural media interviews and was especially popular on daytime television shows oriented toward women. in the five years following her life-changing experience, she authored a number of books including angel therapy: healing messages for every area of your life (1997; divine guidance: how to have a dialogue with god and your guardian angeles (1998; chakra clearing (1998; and healing with the angels: how the angels can assist you with every area of your life (1999. she has also released a 44-card angel oracle deck (1999) and a variety of cassette tapes. virtue s workshops and appearances are handled through wing and a prayer productions, which may be contacted through her expansive internet site at http/ www.angelthera

www.angeltherapy.com. virtue is also a vegetarian and animal rights activist, and recommends products that were produced without causing any pain or death to animal life. sources: virtue, doreen. angel therapy: healing messages for every area of your life. carlsbad, calif: hay house, 1997. chakra clearing. carlsbad, calif: hay house, 1998. divine guidance: how to have a dialogue with god and your guardian angeles. los angeles: audio renaissance, 1998. healing with the angels: how the angels can assist you with every area of your life. carlsbad, calif: hay house, 1999. angelucci, orfeo (1912.1993) orfeo angelucci, one of the original group of men who claimed to have made contact with the extraterrestrial entities who came to earth following world war ii (1939.45) and the explosion of atomic

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

r. the spirits of rain, wind, and the heavenly bodies were in that condition of evolution that usually results in their becoming full-fledged deities, with whom placation gives way to worship. but the spirits of the forest are true demons with well-marked animistic characteristics. thus the nat or seiktha dwells in trees or groves. his nature is usually malign, but occasionally we find him as the guardian of a village. in any case, he possesses a shrine where he may be propitiated by gifts of food and drink. several of these demonic figures have almost achieved godhead, so widespread did their particular veneration become, and hmin nat, chiton, and wannein nat may be named as fiends of power, the dread of which spread across extensive districts. the nats were probably of indian origin, and

s (swawmx) who were accompanied by their children when these died with them. the spirits of children were often supposed to inhabit the bodies of cats and dogs. the burmans were extremely circumspect as to how they spoke and acted towards the inhabitants of the spirit world, as they believed that disrespect or mockery would at once bring down upon them misfortune or disease. an infinite number of guardian spirits were included in the burmese demonological system, and these were chiefly supposed to be brahmanic importations. these dwelt in the houses like the evil nats and were the tutelars of village communities, and even of clans. they were duly propitiated, at which ceremonies rice, beer, and teasalad were offered to them. women were employed as exorcists to drive out the evil nats, but

e burmese demonological system, and these were chiefly supposed to be brahmanic importations. these dwelt in the houses like the evil nats and were the tutelars of village communities, and even of clans. they were duly propitiated, at which ceremonies rice, beer, and teasalad were offered to them. women were employed as exorcists to drive out the evil nats, but at the festivals connected with the guardian nats, women were not permitted to officiate. necromancy and occult medicine necromancy used to be common among the burmese. the weza or wizards were of two kinds, good and evil, and these were each subdivided into four classes, according to the materials they employed, such as, for example, magic squares, mercury, or iron. the native doctors professed to cure the diseases caused by witchc

xternal emanation from the ineffable one [prudos. there is again a returning impulse, drawing all upwards and inwards towards the centre from whence all came [epistrophe. love, as plato in the banquet beautifully says, is the child of poverty and plenty. in the amorous quest of the soul after the good, lies the painful sense of gall and deprivation. but that love is blessing, is salvation, is our guardian genius; without it the centrifugal law would overpower us, and sweep our souls out far from their source toward the cold extremities of the material and the manifold. the wise man recognises the idea of the good within him. this he develops by withdrawal into the holy place of his own soul. he who does not understand how the soul contains the beautiful within itself, seeks to realize beau

n may 10, 1909, in allentown, pennsylvania. from her childhood days, she told her parents that her real name was flower, but they did not choose to follow her lead. her father died when she was six, and two years later her mother remarried. they then moved out of allentown and eventually settled in scranton. shortly after that, the still-prepubescent mildred claimed that she was confronted by her guardian angel, who told her that he was now taking charge of her development. at the age of 13, mildred again announced that she wanted to be called flower, and her mother and sister finally gave in. through the next years, mildred developed her own independent ways, and her family learned to trust her inner promptings. thus, in 1924, they took very seriously the story of her encounter of a new e

EVERBURNING LAMPS

quod in urna latet namque elementa gravi clausit digesta labore, vase sub hoc modico maximus olybius. adsit secundo custos sibi copia cornu ne tanti pretium depereat laticis. thieves! grasp not this gift sacred to pluto, ye are ignorant of what it contains hidden, for maximus olybius has enclosed in this small urn, elements digested with heavy toil, let abundance be present in a second vase as a guardian to it, lest the value of so much oil should perish. on the smaller one were these words- abite hinc pessimi fures vos quid vultis, vestris cum oculis emisitiis. abite hinc, vestro cum mercurio petasato caduceato que donum hoc maximum, maximus olybius plutoni sacrum facit. get ye hence, most wicked thieves, what do you desire with your rolling eyes? get ye hence with your broad hatted merc

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

t goes on, the ashtar of ashtar command is a real personality. a clone of the original ashtar, and is dangerous. a disobedient angel (wettlaufer, 2000. the name ashtar may owe its inspiration to a nineteenth-century work, oahspe, the 28 ashtar product of alleged angelic dictation to new york occultist john ballou newbrough. in this complex alternative history of earth and the universe, ashars are guardian angels who sail the cosmos in etheric ships. oahspe had a wide readership among devotees of the early contactee movement. see also: athena; contactees; korton; monka; portla; sananda; van tassel, george w. further reading alnor, william m, 1992. ufos in the new age: ex- traterrestrial messages and the truth of scripture. grand rapids, mi: baker book house. james, trevor [pseud. of trevor

y. los angeles: new age publishing company. king, beti, 1976. diary from outer space. mojave, ca: self-published, 1976. a psychic s true story. mojave, ca: self-published. soltec, n.d. ashtar command and popular cu l t u re. h t t p/ w w w. e a g l e s w i n g s. c o m/ a u/ s o l t e c 1. h t m l tuella [pseud. of thelma b. turrell, ed, 1989. ashtar: a tribute. third edition. salt lake city, ut: guardian action publications. van tassel, george w, 1952. i rode a flying saucer! the mystery of flying saucers revealed. los angeles: new age publishing company. we t t l a u f e r, brianna, 2000. a brief ba c k g round bet ween ashtar and ashtar command. http//www. g e o r g e va n t a s s e l. c o m/ pa g e s/ 0 0 5. 1 a s h t a r. h t m l asmitor in revelation: the divine fire (1973) brad stei

ss worlds we know. another influential early book was oahspe (1882, the product of automatic writing at the guidance of angels, or so new york occultist john ballou newbrough asserted. written between january and december 1881, the book is a mystical account of the cosmos, its history, and its inhabitants. the book stayed in print for decades and was widely read in contactee circles, where ashars guardian angels who fly spirit ships became extraterrestrials in spacecraft. indeed, the ubiquitous starship commander and channeling entity ashtar may owe his name and occupation to newbrough s creation. helena petrovna blavatsky (1831 1891, who founded theosophy, wrote of a hierarchy of ascended masters, including the venusbased lords of the flame. in the 1930s the flamboyant, fascist-oriented g

es, firm full mouth. his hair was golden-blond. but his beard was lighter. there was a firmness with this individual, but there was also a great deal of warmth vibration also the warmth of love, of acceptance, of you re o.k (tuieta, 1986. see also: ashtar; channeling; contactees further reading tuella [pseudonym of thelma b. turrell, ed, 1989. ashtar: a tribute. third edition. salt lake city, ut: guardian action publications. tuieta, 1986. project alert. fort wayne, in: portals of light. kronin on july 26, 1967, near big tujunga canyon in california, a man and a woman in a car heard a disembodied voice speaking. it alerted them to the imminent appearance of something out of the ordinary. they spotted a flash, then a disc-shaped ufo that landed nearby. a tall, boneless, eyeless figure emerg

ther reading beckley, timothy green, 1981. book of space con- tacts. new york: global communications. garrison, omar, 1956. time flew by, but that flying saucer didn t. los angeles mirror-news (november 8. mon-ka of mars gives saucer research a black eye, 1956. csi news letter 6 (december 15: 3 5. tuella [pseud. of thelma b. turrell, ed, 1989. ashtar: a tribute. third edition. salt lake city, ut: guardian action publications. mothman mothman, a monstrous cre a t u re re p o rted by d o zens of witnesses in towns along the oh i o r i ver va l l e y, got its name from a villain in the then-popular ba t m a n television series. t h o u g h their stories re c e i ved little public attention, at least one witness claimed to have had a kind of communication with it. mothman first appeared in the

FAUST

l is empty nothingness. exit. helena [to faust. i wish to speak to thee; up to my side hither i bid thee come! the empty place calls to its lord and thus makes mine secure. faust first kneeling, let my true devotion gain thy favour, lofty lady; let me kiss the gracious hand that lifts me to thy side. confirm me as co-regent of thy realm whose bounds are limitless; win for thyself adorer, servant, guardian, all in one. helena manifold marvels do i see and hear. amazement strikes me, i would fain ask much, but first i d ask to know why that man s speech sounded so new and strange, strange and yet friendly. it seems that one tone makes way for another, and hath a word grown friendly to the ear, another woos caressingly the first. faust if thou art pleased with this our people s speech, oh, su

fruitless! and your arts have all proved bootless. pause. mephistopheles here come my pair of ravens winging, what may the message be they re bringing? i fear we re in an evil plight. emperor what are these doleful birds portending? hither their sable sails they re bending from the hot combat on the height. mephistopheles [to the ravens] perch near my ears. lost is he never to whom you grant your guardian favour, for your advice is sound and right. faust [to the emperor] you ve surely heard of pigeons flying back to their food and nestlings, hieing from farthest lands to their own coast. we find a difference here obtaining: pigeon-post serves while peace is reigning, but war demands the raven-post. mephistopheles a fate s reported that distresses. see yonder how the enemy presses around ou

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

e roots of all things is spoken of as having both inactive (impersonal) and active (personal aspects. these two aspects are called faces in qabalah. when referring to the inactive aspect, represented by the letter ayin i, the zohar (book of splendor' 8: h" 2: 2 2:e 8% speaks of vast face(]pna ;yra arikh anafin, also ,ypa ;yra arikh afim. it is also known as al (li lit. upon, shomer (rms, witness, guardian, atiqa (aqyui, hidden one, supernal israel, the ancient of days, and other names found in the sefer hashmoth and the torah.3 in the sefer yetzirah (book of formation, the ayin i is alluded to as the organ of nakedness. head (sar, rosh, a word that occurs in the fifth line of the first verse above, is also a name of vast face. ayin i means eye, and in the idra rabba qadusha (greater holy a

the fifth line of the first verse above, is also a name of vast face. ayin i means eye, and in the idra rabba qadusha (greater holy assembly) it says: this is the tradition: were the eye closed even for one moment, no thing could subsist. therefore, it is called the open eye, the holy eye, the excellent eye, the eye of fate (alzm, mazal, the eye which sleeps not nor slumbers, the eye which is the guardian of all things, the eye which is the substance of all things. 4 also, and he himself, the most ancient of ancient ones, is called arikh anafin, vast face, and he who is more external is called ze ir anafin, or small face, in opposition to the ancient eternal holy one, the holy of holy ones. 5 and, the ancient one is hidden and concealed. small face is manifested and not manifested. the man

FOCUS OF LIFE

ng bled to death. as he watched the mass of writhing corpses in that foul bedlam of death groans- made more loathsome by the ribald jesting of the slaughtermen, the scene became more vast, more heathenly impossible, when he noticed towering before him a giant shape with gory sheepskin used as loincloth, who, with a shrill voice shouted "woe unto you that seek this awful place of satiety. i am the guardian named necrobiosis, in order that there may be mobility" then seeing aaos he laughed hideously, and addressed him thus "but why cometh aaos in the close season? thou old dodger of time, thou eye winking at all things! for thou canst will love in that which is most repulsive. away o aaos, thou too art an arch-slaughterer of sheep" then the giant gave an awful grimace and turned his back, sn

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

d move the heavens, and concur for the working of miracles as god's instruments. powers watch that the order of divine governance is not interrupted and some of them descend to human things. principalities care for public affairs, nations, princes, magistrates. archangels direct the divine cult and look after sacred things. angels look after smaller affairs and take charge of individuals as their guardian angels.1 ficino's notions on the celestial hierarchies have been modified by two intermediaries, namely thomas aquinas and dante, and he has also introduced new modifications of his own. the differing activities of the hierarchies, which are not so specifically defined in pseudo-dionysius, he got from thomas aquinas.2 the linking of the hierarchies with the spheres of the cosmos he got fr

FRATER ELIJAH ANGELS OF CHAOS

keep at the fore front of your consciousness throughout the remainder of this essay: elijah s law- you shall know truth by it s paradox. godel s law- there are no absolutes (this law is false) grendel s law- there is no limit to desire other than desires needs. i hope the meaning of this introduction will become more clear as i approach the concept known as knowledge and conversation of the holy guardian angel, from the chaotic perspective outlined above all in the light (and dark) of truth. 1 theory in a way it s all, a matter of time, i will not worry for you, you ll be just fine, take my thoughts with you and when you look behind, you will surely see a face that you recognize. your not alone, i ll wait till the end of time, open your mind, surely its plain to see- olive the best way fo

perspective outlined above all in the light (and dark) of truth. 1 theory in a way it s all, a matter of time, i will not worry for you, you ll be just fine, take my thoughts with you and when you look behind, you will surely see a face that you recognize. your not alone, i ll wait till the end of time, open your mind, surely its plain to see- olive the best way for me to illustrate what the holy guardian angel is, is to tell you of my own form of the operation and the results there of. before doing so i would like to recant a brief history of the origins of the hga as i have come to know them[*1 for a more detailed account and the historical manuscripts please refer to: the sacred magic of abramelin the mage, translated by s.l. macgregor mathers; dover books] a long time ago in a land far

utonomatrix, and had to write an initiation ritual. i channeled all of the energy i had into this rite, called the rite of godhood (rog. ever since grendel s had an accident i noticed a presence about me, something there but not quite there. it did not feel menacing, on the contrary, it felt very home-type feeling, so i just kept a doing what i was doing. i had some vague notions of what the holy guardian angel (hga) was supposed to be, and decided to incorporate something along these lines into the rog. i opted to use the desire of godpath in accordance with one s will. the rog is a thelemic-hga-quabalistic-left-hand variation of the dark matter at hand rite. this seemed appropriate to bring potentials into manifestation. it is now that i present my exact journal entries and the rog as we

ne breath. it was here that things dwelled which were not and would not be. these things were very much like the chthonic old ones. they existed in another universe that touched our manifold at every point. magick is the ultimate language. there were things in the void which were not magick. this was very, let me repeat, very, scary, dark, hopeless, and dead beyond any words i could use. the holy guardian angel operation is a revelation of ones wholeness. this being, which is many beings comprised together "in the future" kia/ magick/ life/ god/ power/ love beyond love& light. it seemed that no thing in it's "right" mind would want to dwell in the void, as it cracked and dissolved any petty ego associated with it. this message is for all of humanity, not just me. this god point is approach

to transport me to babalon in his medium. tiyet: to purify my dreams& submind, and give me the gift of her silence. set: as the dark sun, to show me the majesty and power of self. lucifer-christ (as luciferouschristos) to bring love& unity. the triple goddess of the moon and dyonysis and others (see appendix vii for commentaries on god-forms) all along (months) i have been offering prayers to my "guardian angel" to meet (myself of god. the sigils were received after each ritual of the rog. each rite was performed as instructed by a (this was written of previously, but i did not know it's name. the first two rituals were formalized, but the third was done (astral invocations) on my birthday night with dance astrally. ketamine was used throughout. mdma (babalons sacrament) with ketamine (old

FRATER TENEBROUS CULTS OF CTHULHU

-sothoth is the outer manifestation of the primal chaos, the gate though which those outside must enter. in the dunwich horror, lovecraft writes, the old ones were, the old ones are, and the old ones shall be. not in the spaces we know, but between them, they walk serene and primal, undimensioned and to us unseen. yog-sothoth knows the gate. yog-sothoth is the gate. yag-sothoth is the key and the guardian of the gate. past, present, future, all are one in yog-sothoth. he knows where the old ones broke through of old, and where they shall break through again. his order of existence parallels the concept of the universe as exposited in hindu and oriental mysticism, an all-in-one and one-in-all of limitless being and self. as such, a particular physical from cannot be ascribed to yog-sothoth

part of the necromantic workings of the sorcerer, joseph curwen. the british occultist kenneth grant has described yog- sothoth as embodying the supreme and ultimate blasphemy in the form of the aeon (yog or yuga) of set (sothoth= set+ thoth) 4. on the qabbalistic tree of life, yog-sothoth can be attributed to da ath, the eleventh (or non) sephirah, where the identification is with choronzon, the guardian of the abyss whom crowley called the first and deadliest of the powers of evil, and whose number is 333, that of chaos and dispersion. elementally, yog-sothoth can be considered as the positive manifestation of fire; magically, to active spirit, his cardinal station being the immediate south. reigning over the universe is azathoth, the blind idiot god. the lord of all things. encircled by

FRATER U D PRACTICAL SIGIL MAGIC

s technique seems to be reasonable, but then, of course, it is suited only for long-term operations. nevertheless, it cannot be denied that sigils are more effective in relation to how completely they have been obliterated from consciousness. ray sherwin has presented an explanatory model which is quite enticing.13 to explain the illustration it should be mentioned that sherwin considers the holy guardian angel (cf. the abramelin system) as being the psychic censor (a somewhat unconventional interpretation which has its source in chaos magic. the term kia is taken from spare fs system and is explained by sherwin fs description of point k. now, a and b join to construct the sigil, which then has to be implanted in d. if d refuses to accept the sigil, it is pro bably because it does not unde

he hga will achieve a direct connection to the unconscious. the altered state of awareness, c, marks the point of intersection between a, b and d. it may switch off the censor completely and thereby provide direct contact between these areas of the psyche. 98/ practical sigil magic sherwin fs model a= ego, will, belief b= awareness, perception consciousness: individuality, awakeness hga= the holy guardian angel= censorship mechanism reactive mechanisms c= altered consciousness, gliminal state of consciousness h d= sub/unconsciousness, sleep, true will e= macrocosm, chaos k= kia, soul, individuality without ego but how does it work/ 99 to begin with, this model suffers, like most modls do, from being overly one-sided. it pretends that the barrier of the cens gsemi-permeable h membrane or fi

ources of magical power itself. salve atque vale! ubique daemon. ubique deus. 123 glossary a. a..astrum argentum or silver star. a magical group founded by aleister crowley based on the teachings of the hermetic order of the golden dawn. abramelin system.a potent cabbalistic system of magic. it involves six months in prayer, following which you achieve gthe knowledge and conversation of your holy guardian angel h this angel provides information on how to control demons so that they will bring you whatever you desire. agrippa.henry cornelius theophrastus bombastus agrippa von nettesheim (1486-1535) was a famous alchemist, astrologer and magician. his three books of occult philosophy or magic is considered to be a classic work. aiwass-revelation.in 1904, aleister crowley greceived h the book

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

they sensed it during the generative process; it was then said that "adam knew eve" at that time lucifer spirits, fallen angels and inhabitants of the warlike planet mars, taught them how to eat of the tree of knowledge, which is the symbolical name for the generative act. thus by degrees their eyes were opened and they became aware of the physical world, but lost touch with the spiritual and the guardian angels who had previously been their benevolent guides. only a few of the most spiritual among them retained their higher vision and communion with the divine hierarchs. these were then known as prophets, who acted as messengers between the invisible divine leaders and their respective peoples. but in time mankind desired to select its own leaders and demanded visible kings; at least we k

FULL MOON RITUALS

th the castle candle now held firmly by both hands close to his chest. his thoughts turn briefly to his wife and how easily she brings out the spirit of fire in his heart and mind. typo hands the candle to sharon and waits for the call to the west..as typo steps back, sharon steps forward. from the altar she picks up the copper bowl. facing west and raising the candle and the bowl she invokes the guardian "o watcher of the west, ancient one most fearful and mysterious we welcome you to this circle bless and wash us with your presence" as she speaks, a fierce wind laced with sleet and icy rain blasts into the circle, causing robes to flap and twist and bodies to shiver with the sudden damp chill. with the water comes the cold smell of winter rain, then the sound of a soft voice-not sharon s

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

he titles, ceremonies, festivals, and seasons which from the earliest time had belonged to the great goddess of nature. subsequently, probably about the close of the second century, christianity began slowly to emerge from the worship of mithras and serapis "changing the names but not the substance" upon the coinage of constantine appears soli invicto comita-"to the invincible sun my companion or guardian" and when the greek and roman christians finally separated themselves from the great body of pagan worshippers they apologized for celebrating the birthday of their savior on the 25th of december, saying that "they could better perform their rites when the heathen were busy with theirs" we are assured that the early christians no less than the maji acknowledged mithras as the first emanat

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

e, while as to mypoormotherthe hopeless days ofmourningwenton for years.iwasmuchtoo dead myself for any reality of grief;butthe dull, the vapid, the unprofitable hadturnedsour in my heart and head.7since hisownrecovery from illness waite had beenworkingas a clerk, probably in a solicitor's office, in a position obtained forhimby james mellor smethurst, an elderly barrister.who became his cousins' guardian after theirmother'sdeath. waite saysnothingofhis clerical career,otherthanto indicatethatit lasted for nomorethantwo years.!at nineteenthe halter ofclericalworkhadlongsince removed its yoke-s-and to complainthat'itwasnarrowand dull and opened no prospects'.thedeathofhis sister increasedtheemptinessofhis life.hewas increasingly estranged from hismother-xtherewasnothingincommonbetween us an

lected in the popular literatureofthetime-the'penny dreadfuls!-that had enraptured waite as a boy and continued to enchant himthroughouthis adult life.thecatholic boy proved as susceptible to blood and thunder. as his protestant fellow--3--dangerousrubbish:pennydreadfulsandaworldofdreams'onceon a golden day, waite recalled 'a littlebookofarabian'taleswasbroughtto me or my sister. by my unofficial guardian, amrwilliamwalker,ofhappymemory'(slt,p.27).thisfamily friend h.ad been by the dominicans to overseethespiritual welfareofmrs waite and her children,butby his gift heunwittinglylaidthefoundationsofa loveoffantastic talesthatwould,in time, lead waiteintopathsthatthechurchshunned and utterly condemned.thearabian 1ales broughtwaiteintoaworldofhidden cities, sorcerers, and enchanted princesses

dietofserial storiesofchivalry and impossible derring-do, allofthemillustrated by lurid woodcuts.itcaptivated waite, as didits hostofimitators, he very learned ontheperiodical pressfor boys by walking to and fro mthedistrict and glueing my eyeson the contentsofnewspaper shops (sly; p. 34).butparental disapproval was never far away.blackrollo,t.he an? the.skeletoncrewprovedtoomuch,and'myunofficial guardian,111combination with my careful mother,putanendto my readingofthealleged''dangerous rubbish, of course,butnotfor me a danger,whohad no inclination towardsrunningaway to sea, no chanceoftaking totheroadwithouta horseorofentering the listsofchivalry.rubbishonce again,butit was something to enter theworldof adventurous romance even from the backstairs, or from london purlieus'(sly,p.35. for t

y by one section if any shall be communicated only under the rules bywhichthey are governed [a further clause (thenumberofwhichcannot be identified 'affirmsthatintheone case there is a triple headship and in theotherthatthe head is"themosthonouredfrater finem respice, 7=4" andhimonly-_appendixe _thefellowshipoftherosycross(i)constitution&lawsofthefellowship1.thefellowship of the rosy cross is the guardian of a path of symbolism communicated inritualafter the manner of the chief instituted mysteries, past and present.2.thesymbolism is concerned onlywiththe questandattainment of the human soul on its return to the divine centre: it is sought thereby to recall its members to the true object of research and the livingmethodof its attainment.3.the fellowshipdoes notprofessto communicate knowled

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ire.'thestolistes and dadouchos fall backto their places in rear of the procession.hegemon:'childofearth, twice cleansed with water and conse255 crated with fire, you may approach the gateofthe west.'thekerux leads the procession to the throne of the hiereus and there pausing raises the hoodwink of candidate, who is threatened by the hiereus with his sword.hiereus:'you cannot pass by me, said the guardian of the west until you have learnedmyname.'ii4thegoldendawnhegemon:(replying for candidate 'your name is darkness.'hiereus:'you have known me; go forward and fear not.hewho trembles attheflameandat the floodandattheshadowsoftheair,has nopartingod.'thekeruxreplacesthecandidate'shoodwink; the procession again moves forward, passing the hierophant, who knocks, andthehiereuswho also knocks.whe

ature, which is a continual undulation, the coiling and uncoilingofthe serpent.itwas for this that i passed between the pillars when you were restored to the light and for this also that you were placed between them to receive the perfect consecration. my throne at the gate of the east is the placeofthe rising sun.thethrone of120thegoldendawnthe hiereus at the gate of the west is the place of the guardian against those multitudes which sleep through light and waken in twilight.thechairofthe hegemon who is seated between the pillars, with mitre-headed sceptre, is the placeofbalanced power betwixt the ultimate light and the ultimate darkness. these meanings are further indicated by our insignia and the colours of our robes.thewandofthe kerux is a beam from the light of the hidden wisdom, and

aceofbalanced power betwixt the ultimate light and the ultimate darkness. these meanings are further indicated by our insignia and the colours of our robes.thewandofthe kerux is a beam from the light of the hidden wisdom, and his lantern is an emblem of the ever-burning lamp borne by the guardianofthe mysteries.theseal of the stolistes at the gate of the north, signifyingcold, is the place of the guardian of the cauldron and the well of water.theseal of the dadouchos in the south, signifying heat, is the place of the guardianofthe lake of fire and the burning bush' a pause.hierophant:'frater kerux, i command you to declare that the neophyte has been regularly initiated into the mysteries of the0=0grade.'kerux(advancing to right front of hierophant and raising his wand:'inthe nameofhim who

GILBERT THE MAGICAL MASON

efures,i gnotumestvobishocquodin urnalatet namqueelemeniagramclausitdigestalabore,vase subhocmodicomaximusolybius.adsitsecundocustossibicopiacornune tantipretiumdepereatlaticis.thieves! grasp not this gift sacred to pluto, ye are ignorant of what it contains hidden, for maximus olybius has enclosedin this small urn, elements digested with heavy toil, let abundance be present in a second vase as a guardian to it, lest the value of so much oil should perish. onthesmaller one were these words: abite kinepessimifures vos quiduultis,vestriscumoculisemisitiis.abite hinc,vestrocummercuriopetasatocaduceatoquedonumhocmaximum, maximusolybiuspluumisacrumtacit. get ye hence, most wicked thieves, what do you desire with your rolling eyes? get ye hence with your broad hatted mercury carrying a wand with

efinite mention of angels as spiritual messengers, unless we consider the many minor deities as such. they were inferior to the great gods, were spiritual ideals, had definite earthly duties allotted to them and were many of them considered to be representatives and restricted forms of the gods of the upper andnetherwodds.theold arabian author murtadi gives the legend that the pyramids each had a guardian genius of angelic type, and that the great pyramid is held by a beautiful female who, however, drove mad every man who saw her.thespirit of the second126themagical masonpyramid is a nubian carrying a basket on his head and a censer in his hands.inchaldea the angels were called igigi, that is, spirits of heaven, and are related to the ribu, the divine princes.thelower ea the demiurgos or w

divinewisdom) gave names and assigned duties to them. angels were associated with birds, and the home of angels was poetically called the bird's nest. in ancient rome civilization the divinities were largely beings of an angelic nature and function rather than gods, because they were themselves under control of a few higher deities such as jove and saturn.theromans believed in the genius loci, or guardian of a place, and in the 'lares publici, and 'lares domestici' of the home. zoroaster appears to have taught the existence of spirits or angels who were at man's disposition for intercession with god, and paul appears to have combated this dogma.themohammedans taught that two guardian angels watched each man's actions, one registering his good and the other his bad actions, and that they we

e was an idea that each man had five angel guards; the first at his right hand to write his good actions, a second at his left hand to record his sins, a third before him to show the correct path, a fourth behind him to ward off the attacks of evil powers, and the fifth before his face to sustain his aspirations.thesiamese recognize seven orders of angels, they are related to the planets and have guardian powers over cities and men.theusual hebrew word for angels ismelakim, as it is found in genesis xvi. 7, and xxii. 11, 12.thebible also refers to two classes of angels, the cherubim and the seraphim, the former acting especially as sentinels and guardians, and the latter, of winged human forms notable for reverence, humility and obedience and swiftness of action. michael the archangel is n

rm.thechief outflow of chaldean lore over greece was during the first three centuries before christ.thegreek philosophers had good reason for adopting its notions: first, because their oracles had ceased to speak and they needed an alternative mode of divine guidance. secondly, they approved of the idea of a personal genius for each man, and so took kindly to the astrological ideal of a planetary guardian255 ship and influence; and lastly, as many greeks taught that the souls of great men became stars, so many stars must have a relation to men still living on earth; this idea especially was related to the stars of the via lactea or milky way.thepoet manitius has left some verses on this subject.theastrology of the early romans was an intricate and difficult study; its professors were calle

GILBERT R A THE MASONIC CAREER OF A

or waite such comments were wormwood and gall, but he could take comfort in the laudatory reviews by philip wellby in the occult review (although wellby was a close personal friend and waite had, in any case, helped to write the review)99[99, and by miss bothwell-gosse in the co-mason (vol. 13, p. 104, 1921. even more satisfying was a detailed and favourable review by revd. a. cohen in the,jewish guardian for 3 june 1921. despite detecting errors of fact cohen found that 'there is more to admire than to criticize in these handsome volumes. the author has earned the gratitude of every mason who is curious to learn all that the craft has to teach him. even more satisfying for waite was cohen's reference to waite's claim that, prior to 1717, freemasonry was exclusively christian and 'that the

GNOSTIC CATECHISM

GNOSTIC HANDBOOK

rely by spatial distance but by active demonic force. thus the vastness and multiplicity of the cosmic system express the degree to which man is removed from god. the archons collectively rule over the world and each individually in his sphere is a warder of the cosmic prison. their tyrannical world-rule is called hiemarmene, universal fate.[this universal fate] aims at the enslavement of man. as guardian of his sphere each archon bars the passage to the souls than seek to ascent after death, in order to prevent their escape from the world and their return to god. the gnostic religion, hans jonas. so when we read a description of gnosticism such as that found in the classic text the gnostic religion by hans jonas, we must appreciate that the seeming cosmic dualism is actually a dualism bet

this strange and dark prophecy as found in is also a key to a deeper understanding of the real nature of aquarius. while the new-agers claim it will be an age of love and mung-beans, since the ruler of aquarius is saturn, we can expect a bumpy ride first. while saturn is also the lord of the golden age (the satya yuga, this emphasises the dual nature of the planetary daemon, tester, destroyer and guardian of the the gnostic handbook page 60 garden of eden. the key philosophical emphasis within guenon s historical analysis is on the duality of quantity and quality, quality being the character of the golden age (and indeed the principle of gold see our discussions of this later) and quantity, the kali yuga attribute. whether it be the decay of the nature of currency, or the clash between cra

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

rely by spatial distance but by active demonic force. thus the vastness and multiplicity of the cosmic system express the degree to which man is removed from god..the archons collectively rule over the world and each individually in his sphere is a warder of the cosmic prison. their tyrannical world-rule is called hiemarmene, universal fate.[this universal fate] aims at the enslavement of man. as guardian of his sphere each archon bars the passage to the souls that seek to ascend after death, in order to prevent their escape from the world and their return to god. the gnostic religion, pp 42-43. hans jonas. beacon press, 1963. gnostic theurgy page 36 the early gnostics understood the world in terms of the alpha event, or in more religious terms, the fall of man, and accordingly divided rea

's existence the animal and adept (and other related systems) fall into place. however, since we are in a fallen system, there will always be a battle until matter is finally rectified. even if the animal and adpe are forced into obedience, since matter by its very nature is demiurgic, the war will continue until the omega day. the idea of calling the higher self an angel or even better, the holy guardian angel (hga) is to destroy intellectual models and concepts. the term hga sounds so utterly ridiculous, so beyond the intellect, that it serves its purpose. it emphasises how alien our true self is to worldly definition. in the gnostic tradition there are three phases of coming into an experience of the true self, they are the external angel, knowledge and conversation of the hga and union

unds so utterly ridiculous, so beyond the intellect, that it serves its purpose. it emphasises how alien our true self is to worldly definition. in the gnostic tradition there are three phases of coming into an experience of the true self, they are the external angel, knowledge and conversation of the hga and union with the hga. each stage has its own characteristics and dangers (fig 17) the holy guardian angel the first stage:the external angel the first stage in the spiritual life is to experience the hga as a separate entity. as a novice in the gnostic tradition we experience the battles with the animal and adept, and sense the hga as a far away goal. in many traditions (such as bhakti yoga) the hga is seen as a focus of devotion and veneration. it is even sometimes visualized as a deit

d with light and becomes a new mind. while the animal cannot be so transformed, if it was we would surely die since matter cannot fully contain the force of spirit, the adept, at least, will become a more suitable scribe. as the mind is transmutated and communicates with the hga the stage is set for a further transformation. this second stage is known as the knowledge and conversation of the holy guardian angel. the third stage: union, the new man union with the hga is the most dangerous of operations, unless the mind has been properly prepared the energy that it invokes will destroy it. since the light core comes from the static kingdom it cannot fully exist in the lower world, and hence union with the hga can never be fully experienced in a mortal body. the gnostics understood this, and

rope, a ladder or a gateway through which only the transfigured can pass. the best known symbol of this abyss is the cross (stauros, it is pre-christian in origin and includes pre and post christian symbolism. it emphasises that only through death to the world of the archons and rebirth and resurrection to light, can we enter the treasury. in the hermetic tradition, saturn (binah) is seen as the guardian of the abyss. after the soul has left earth it must venture through the seven planets, however only with correct passwords and codes can it pass each obstacle. when it confronts saturn the soul is truly tested, only if it is of the light kingdom will it be allowed to pass. if it fails, the soul plummets back through the planets and returns again to earth. since in many traditions saturn i

GOETIA LUCIFERIAN

xpand the circle of control. the daimons/djinn of the goetia are initiatory forces as well. consider the definitions of angel and demon. the significance is beneficial in the context of this grimoire. angelic spirits are solar/air based spirits who posses a higher articulation of being, that is, they resonate with the more developed aspects of the self i.e. communion with the initiatic guide/holy guardian angel. demons are spirits/fallen angels which proceed to grow in shadows and the darkness of the earth, but are as significant and beneficial as angelic spirits. in unity these djinn are of fire and air, thus enflame the very essence of self in the illumination of being (black flame self- perception and being. black magick is the development and refinement of the self on every level. it c

of theurgy (high sorcery) has not been a connection in detail explored until now. theurgy is high magick, or high sorcery. it is the development of the self in light and aimed at bettering ones being on numerous levels. light may refer to the perception of being, as lucifer who is the lord of the sun and the emerald crowned initiator of magick. theurgy would be the path of invoking the genius or guardian angel of the self. this operation has been dealt with in length in the works of abramelin, aleister crowley s liber samekh and equally brilliant writings by jake stratton-kent and charles gonzales. the preliminary invocation as it was published in crowley s 1904 edition, was developed from the london papyrus 46, being a greek exorcism rite which was translated by charles wycliffe goodwin

equally brilliant writings by jake stratton-kent and charles gonzales. the preliminary invocation as it was published in crowley s 1904 edition, was developed from the london papyrus 46, being a greek exorcism rite which was translated by charles wycliffe goodwin and published in 1852. it was indeed aleister crowley who asserted correctly so that the supreme ritual was the one to invoke the holy guardian angel, as this led to the path of individual perfection. this is a common ground of which the left hand path and the right hand path practitioner may agree. the paths become clearly defined when the rhp seeks to reach spiritual perfection, then letting the consciousness be joined in union with the divine light, or the hebrew ain soph, which is limitless light. the lhp practitioner views c

may be crystallized in the development of the body of light and the body of the shadow; this is by a simplified comparison, the heart of the adversary. the adversary is perpetual evolution, storm and chaos. the light aspect of the adversary is the order within the self which comes through this changing and evolving chaos of self. the body of light/body of shadow is directly tied in with the holy guardian angel/angelic familiar/higher self. the ritual of the holy guardian angel, azal ucel and the invocation of the adversary may be employed to achieve contact with this individualistic guide or initiatic genius. when you invoke, allow yourself to become enflame into points of ecstasy, you will grow from this. the body of light the body of light is the astral double which is used to align wit

e beast and the venom of the infernal sabbat. drink deep and know the vampyric reawakening to the shadow. when you go forth to the sabbat or seek dreaming consultation with the goetic spirits, always remember this union with both aspects of the shadow, and the light. this is a mirror of yourself, that by magick you become god-like, welcome to the awakening and become! 17 an invocation to the holy guardian angel, spirit of the adversary who resides in darkness and light azal ucel the name azal ucel is a sigillic word manipulation of two words, azazel and lucifer. as this is the initiator and god form of the path of sorcery, lucifer is the illuminator of the soul, the one who allows the magician to bask in the light of self and view ones own reflection in the emerald crown, the very lucifer

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

flaming sword which debarred adam from the edenic paradise. the four archangels, the spiritual regents of the four elements, are then invoked to give legitimacy to the working, and spiritual power and protection to both the surrounding pentagrams and the circle wherein the magician is enclosed. the last phrase of the ritual declares the pentagrams aflame about him, and invokes once again the holy guardian angel so that the operation is sealed with the stamp of the divine light (see figure 87, in regardies tol) one of the highly significant and important results of this ritual, if rightly performed in the manner indicated, is the cleansing of the entire sphere/aura of personality. only a little practice will demonstrate to us as to whether we are succeeding in obtaining the required effect

deepest sense of individuality but the basis of matter itself, and its concomitants of energy and physical life. these monads are at the root of the cell as of a mineral, brain matter as well as of vegetable life. the result of the formulation of the circle of fire and the flaming pentagrams, the vibration of the god-names and the invocation of both the angels of the cardinal points and the holy guardian angel, is that gradually the coarser cells or monadic atoms are ejected from the sphere of consciousness. to take their place other lives, more sensitive and refined, of a finer grade of spiritual substance, are attracted to the sphere of being, and infused into the very substance of the physical and invisible constitution. thus a vital purification takes place, enabling the influence of

angel, is that gradually the coarser cells or monadic atoms are ejected from the sphere of consciousness. to take their place other lives, more sensitive and refined, of a finer grade of spiritual substance, are attracted to the sphere of being, and infused into the very substance of the physical and invisible constitution. thus a vital purification takes place, enabling the influence of the holy guardian angel to penetrate the refined brain and mind to diffuse through out the personality its presence and grace, an important preliminary to magical progrecethe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:53 am lesser invoking ritual of the pentagram (lirp) the lesser rituals of the pentagram, or commonly

GOLDEN DAWN RITUALS ENOCHALL

an: justice (cf. balit, baltim, baltoh, balzizras. balt: justice/ of justice. baltan: in his justice. baltim: fury/ justice/ extreme justice. baltoh: righteousness/ the righteous (cf. balt, baeovib. baltoha: righteousness/ for my own righteousness. balye/ balie: of salt/ salt. balye: salt. balzarg: steward. balzarg: steward/ stewards/ presidents. balzizras: judgement (cf. balt. bamasan: name of a guardian angel. bamnode: prince, associated with saturn of luna (49. bams: forget/ let them forget. bapnido: prince, associated with mars of venus (3. barfort: prince, associated with mercury of luna (48. bariges: prince, associated with sol of mercury (33. barma/barman: name of a demon. barnafa: prince, associated with sol of jupiter (27. bartiro: prince, associated with jupiter of saturn (41. ba

an: lamentation. cope: subservient angel of water angle of fire tablet. cor: number (cf. cormf, cormp. corabiel: planetary angel presiding over the sphere of mercury, also name of mercury pentagram. coraxo: the thunders of judgement and wrath/ thunder (cf. const, avavago. cord: made. cordiziz: the reasonable creatures of the earth or man. cordziz: man/ men/ reasonable creatures. corfax: name of a guardian angel. cormf: number. cormfa: number(s (n. cormpt: number (v/ count/ be numbered. cormp: numbered. cormpo: hath yet numbered/ be numbered/ count/ number (v. cormpo crp l: hath yet numbered but one. cormpt: be numbered/ numbered/ to be numbered. coronzon: name of a mighty demon (perhaps= lucifer) who rebelled against god. cors/ corsi: such. cors ta: such as. cors: such. corsca: such as. co

ken/ listen (cf. solpeh. tocarzi: governor of the third division of the aethyr tan (51. toco: subservient angel of air angle of water tablet, also known as togco. todnaon: governor of the second division of the aethyr zid (23. tof glo/tol glo: all things. togco: angel, also known as toco. toglo: all things. toh: triumph/ triumpheth, also see homtoh. tohcoth: fairy/ fairies) tohomaphala: name of a guardian angel. toibl: within her. toio: subservient angel of fire angle of air tablet. toitt: angel, also known as tott. tol/ ton/ tof: all. tol torn or torgi: creature. tolahame: tol ham, all creatures. tolham: all creatures. tolhami: on all creatures. toltorg: creature(s/ creatures of ye/ creatures of the earth. toltorgi: with all her creatures. toltorn: creature(s. ton: tol, all. tonug: deface

GOLDEN DAWN RITUALS Z1

ed black in the minutum mundum diagram. representing a terrible and avenging god at the confines of matter at the borders of the tplq, he is enthroned upon matter and robed in darkness, and about his feet are thunder and lightning, the impact of the paths of c and q, o and n, terminating respectively in the russet and olive quarters of twklm. therefore, is he placed there as almighty and avenging guardian to the sacred mysteries. the symbols and insignia of hiereus are: the throne of the west in the black of twklm, where it borders on the kingdom of shells. the black robe of darkness, bearing a white cross on the left breast. the sword of strength and severity. the lamen suspended from a scarlet collar. the banner of the west. the position of the throne of the west at the limits of twklm i

me. the station of the hegemon is between the two pillars whose bases are in jxn and dwh at the intersection of the paths p and s in the symbolic gateway of occult science as it were, at the beam of the balance, at the equilibrium of the scales of justice; at the point of intersection of the lowest reciprocal path with that of s, which forms a part of the middle pillar. she is placed there as the guardian of the threshold of entrance and the preparer of the way for the enterer. therefore she is the reconciler between light and darkness, and the mediator between the stations of hierophant and hiereus. the symbols and insignia of the hegemon are: the robe of pure whiteness, bearing on the left breast a red cross. the mitre-headed sceptre. the lamen suspended from a black collar. the robe rep

fore, it is born on the lamen of dadouchos whose office is that of purification and consecration by o, and from it also may be drawn by meditation several formulae of strength. the kerux is the principle form of anubis, as the sentinel is the subsidiary form. the kerux is ano-oobist empe-eeb-te "anubis of the east" sentinel is ano-oobi em-pemen-te "anubis of the west" the kerux is the herald, the guardian and watcher within the temple, as the sentinel is the watcher without, and therefore is his charge the proper disposition of the furniture and stations of the temple. he is also the proclaimer. his peculiar ensigns of office are: the red lamp to signify the hidden o over which he watches. the magic staff of power to represent a ray of the divine light which kindles the hidden o. two potio

is the watcher without, and therefore is his charge the proper disposition of the furniture and stations of the temple. he is also the proclaimer. his peculiar ensigns of office are: the red lamp to signify the hidden o over which he watches. the magic staff of power to represent a ray of the divine light which kindles the hidden o. two potions whereby to produce the effect of blood. 13 he is the guardian of the inner side of the portal, the sleepless watcher of the gods and the preparer of the pathway to divine wisdom "watcher for the gods" is the name of kerux, and he is ano-oobist, the herald before them. the stolistes is stationed in the northern part of the hall to the northwest of the black pillar whose base is in dwh, and is there as the affirmer of the powers of moisture, n, reflec

GOLDEN DAWN RITUALS ZAM20

fect twklm, the 'resplendent intelligence' be thus exalted above every head and sit on the throne of hnyb, and being clothed with the sun, illuminate the darkness of my mortal body. cause the divine influx to descend from the great archangel wrffm, to rend away the veils of darkness from my mortal vision, that i may know thee, ynda, the only true self, and hwchy, hcwhy, thy perfect messenger, the guardian angel in me, my only hope of attainment to the eternal glory" step 17 place aside the astral lotus wand. return into the physical body, place sword on neck, and say "so help me, the lord of the universe and my higher soul" step 18 rise, holding the sword in the right hand with both arms raised on high. contemplate with imagination, and aspire unto the ideal and say "i invoke thee, hru, th

e passed through the gates of the firmament. give me your hands, o ye lords of truth, for i am made as ye. hail unto ye, for ye are the formers of the soul, hy, layzr" step 22 pass on and halt in the south. formulate the two pillars, and aspire to the genius. pass to the west, and say "before all things are the chaos, the darkness and the gates of the land of night. therefore, in the place of the guardian of the gate of the west, i tread thee down beneath my feet, o form of darkness and of fear. for fear is failure, and except i be without fear, i cannot cast out the evil ones into the earth. i have conquered thee, so i pass on" go around, saying: 9 "o lord of the universe, thou art above all things, and thy name is in all things, and before thee the shadows of the night roll back and the

ght roll back and the darkness hasteth away (vibrate hyha, wrffm) thus, have i formulated the white triangle of the light divine that, rising and expanding, may shine within my heart, a center of the supernal splendor" step 23 stop in the north, form the pillars, and aspire. pass east, say "after the formless and the void and the darkness, cometh the knowledge of the light. so in the place of the guardian of the gate of the east, i draw thee into my heart, o vision of the rising sun. thou dwellest in the place of the balance of the forces where alone is perfect justice. unbalanced mercy is but weakness, and unbalanced severity is cruelty and oppression. therefore, in the name of the motionless heart, i pass on unto that great altar whereon is sacrificed the body of my higher genius" step 2

GOLDEN CHAIN AND THE LONELY ROAD

f tuition and the various ordeals and austerities which it demands, the novitiate is 'summoned- formally entreated to undergo the rite of initiation. the initiation rite is 'the seal of the mysteries' and serves as the focusing context for all that has passed between the aspirant and the initiating power (the initiator in all its forms: the physical teacher, the spiritual guide, the familiars and guardian-spirits of the path, the diverse lessons of praxis, the dreams, visions, and solitary realisations, et alia. all that constitutes the 'initiator' confronts the seeker and guides him into the true circle of the arte magical. in the singular magical act called 'the passing-on of power' all is drawn within the one; the initiate, initiator, and the mystery of the rite itself are aligned to op

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

bear here must have been of the highest order. feeling somewhat overawed, we climbed on, past the 44th and 45th courses of the hulking and enigmatic structure. at the 40th course an angry voice hailed us in arabic from the plaza below and we looked down to see a tiny, turbaned man dressed in a billowing kaftan. despite the range, he had unslung his shotgun and was preparing to take aim at us. the guardian and the vision he was, of course, the guardian of the pyramid s western face, the patrolman of the fourth cardinal point, and he had not received the extra funds dispensed to his colleagues of the north, east and south faces. i could tell from ali s perspiration that we were in a potentially tricky situation. the guard was ordering us to come down at once so that he could place us under a

was extremely difficult to attribute them to chance. nor did it seem likely to be an accident that the jackal god had been assigned a role centre-stage in the drama, serving as the spirit guide of osiris on his journey through the underworld.2 it was tempting, too, to wonder whether there was any significance in the fact that in ancient times anubis had been referred to by egyptian priests as the guardian of the secret and sacred writings .3) under the grooved edge of the gilded casket on which his effigy now crouched was found an inscription: initiated into the secrets .4 alternative translations of the same hieroglyphic text rendered it variously as he who is upon the secrets, and as guardian of the secrets .5 but were there any secrets left in egypt? after more than a century of intensi

tery of the sphinx, nbc-tv, 1993. 13 conde nast traveller, february 1993, p. 176. 14 e.g, american association for the advancement of science, chicago, 1992, debate: how old is the sphinx? 15 mystery of the sphinx. 16 john west and robert bauval worked in isolation, unaware of each other s findings, until i introduced them. graham hancock fingerprints of the gods 345 the way of the jackal anubis, guardian of the secrets, god of the funerary chamber, jackalheaded opener of the ways of the dead, guide and companion of osiris. it was around five o clock in the afternoon, closing-time at the cairo museum, when santha pronounced herself satisfied with her photographs of the sinister black effigy. down below us guards were whistling and clapping their hands as they sought to herd the last few si

their hands as they sought to herd the last few sightseers out of the halls, but up on the second floor of the hundred-year-old building, where ancient anubis crouched in his millennial watchfulness, all was quiet, all was still. we left the sombre museum and walked down into the sunlight still bathing cairo s bustling tahrir square. anubis, i reflected, had shared his duties as spirit guide and guardian of the secret writings with another god whose type and symbol had also been the jackal and whose name, upuaut, literally meant opener of the ways.17 both these canine deities had been linked since time immemorial with the ancient town of abydos in upper egypt, the original god of which, khenti-amentiu (the strangely named foremost of the westerners) had also been represented as a member o

e osireion if was not a huge, unsolved mystery that deserved closer scrutiny than it has received from the scholars whose job it is to look into these matters? and what was the burial in the desert of twelve high-prowed, seagoing ships if not also a mystery that cried out, loudly, for solution? it was the burial place of those ships i was now crossing the cemeteries of the jackal gods to see: the guardian, london, 21 december 1991: a fleet of 5000-year-old royal ships has been found buried eight miles from the nile. american and egyptian archaeologists discovered the 12 large wooden boats at abydos. experts said the boats which are 50 to 60 feet long are about 5000 years old, making them egypt s earliest royal ships and among the earliest boats found anywhere. the experts say the ships, di

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

f which he does not understand; also, if he has any capacity whatever, he will find his own crude rituals more effect ve than the highly polished ones of other people. aleister crowley, liber o whether you are a beginner, an intermediate, or an advanced magician, you are encouraged to experiment. find the path that suits you best and follow it. a new world may be right around the bend. 9 the holy guardian angel "it should never be forgotten for a single moment that the central and essential work of the magicians is the attainment of the knowledge and conversation of the holy guardian angel. anything apart from this course is a side issue and unless so reguarded may lead to the complete ruin of the whole work of the magician" aleister crowley, magick without tears the term holy guardian ang

course is a side issue and unless so reguarded may lead to the complete ruin of the whole work of the magician" aleister crowley, magick without tears the term holy guardian angel was adopted by crowley from the golden dawn, particularly from s.l. macgregor mathers' translation of the sacred magic of abramelin, the mage. crowley used abramelin to attain the knowledge and conversation of his holy guardian angel. this name is especially appropriate in enochian magick. in each aethyr that you enter, you will encounter at least one governing angel. crowley demonstrated that if you are properly prepared beforehand, at least one angel will serve as your personal cuide through each aethyr. the cuide that awaits you in the 8th aethyr, zid, is your own holy guardian angel. you will confront him fa

er at least one governing angel. crowley demonstrated that if you are properly prepared beforehand, at least one angel will serve as your personal cuide through each aethyr. the cuide that awaits you in the 8th aethyr, zid, is your own holy guardian angel. you will confront him face to face when you enter zid. one problem that you must confront meanwhile is that zid lies aboye the abyss. the holy guardian angel is often used by magicians as an aid in crossing the abyss. this is possible because, even though a direct confrontation is not attained below the abyss, you can nevertheless develop an intuitive feeling for your holy guardian angel and cali on him for assistance at any time.in fact, this is a prerequisite to entering the abyss which is in zax, the tenth aethyr. but what is your hol

ardian angel is often used by magicians as an aid in crossing the abyss. this is possible because, even though a direct confrontation is not attained below the abyss, you can nevertheless develop an intuitive feeling for your holy guardian angel and cali on him for assistance at any time.in fact, this is a prerequisite to entering the abyss which is in zax, the tenth aethyr. but what is your holy guardian angel? it is none other than your own spiritual self or genius. enochian magick teaches that every person has a spiritual counterpart, a 10 spark of divinity, at the core of bis being.you are inherently spiritual.your physical body is an expression of your mirad. your mirad is an expression of your soul. your soul is an expression of your spirit. this inner spark of divine light acts on a

divinity, at the core of bis being.you are inherently spiritual.your physical body is an expression of your mirad. your mirad is an expression of your soul. your soul is an expression of your spirit. this inner spark of divine light acts on a higher level than your human mirad.it will appear to be separate from you and will seem to act independent of you. in enochian magick it is called your holy guardian angel. the knowledge and conversation with the holy guardian angel refers to the act of the human self confronting the spiritual self. it is a mystical experience in which the human personality or ego melts into its source. in the east, this'blowing out' of the ego is called nirvana. it involves a magical shift in your sense of identity. your sense of identity will shift from the human pe

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

dawn or with rosicrucian magic. indeed, many rosicrucian adepts have no idea how or where this aspect of magic fits into the system, even though they have stood upon the names of the qlippoth on the floor of the vault of the adepti. the knowledge that follows in this chapter was once reserved exclusively for rosicrucian adepts who not merely had attained the knowledge and conversation of the holy guardian angel but had risen with osiris in the tomb of frater crc as well, thus attaining the strength of gevurah.1 indeed, the work of the sword is the work of the major adept, and all others should fear, shun, and avoid it. let the unprepared turn back in self-righteousness and terror to the innocence and safety of the light, lest they fall unwary into the pit and be lost forever to the dogface

for use in magical evocation. preparation for evocation magical evocation of the averse forces is one of the most perilous tasks an adept must undertake. within the initiatic framework of the r. r. et a. c, the initiate should not undertake work of evocation until the 6=5 grade of adeptus major. as a minor adept, the magician at length achieves the knowledge and conversation with his or her holy guardian angel (also known as divine genius) and progressively invokes the forces of the tree of life through the subgrades. only then, 3 having grown into the full consciousness of tiphareth and contact with the divine and angelical forces, is the adept ready to strive to achieve the strength of gevurah. the magical weapon attributed to gevurah is the magic sword, and the primary magical task of

subdue each of the averse forces. in the r. r. et a. c, the initiatic rites of the order, a rigid regimen of magical invocation, and significant self-abnegation together prepare the adept for this perilous undertaking. without such formal preparation, the solitary practitioner should by some means or another first have come into the fullness of the knowledge and conversation with his or her holy guardian angel. the student should have additionally successfully invoked and banished each of the divine, archangelical, and angelical forces in the rituals of this book before setting out to evoke, constrain, and subdue any of the averse forces. should this not be the case, the solitary practitioner should leave magical evocation strictly alone. evocation is not a game to toy with, but a dangero

self. a complete set of such lamens appears among the color illustrations contained in this book, one for each of the sephirothic, zodiacal, planetary, and elemental forces. the aim of evocation the true function of the magical evocation of the averse forces lies concealed in the book of the sacred magic of abra-melin the mage. the abra-melin working consists of a six-month invocation of the holy guardian angel of the magician, followed by several days of the invocation of the angels, and finally by several days of the evocation of the averse forces. this is a far different system than those outlined in other grimoires, most of which seek demonic aid for a laundry list of trivial purposes like finding buried treasure. in the abra-melin ritual, the primary aim of evocation of the averse for

on of the angels, and finally by several days of the evocation of the averse forces. this is a far different system than those outlined in other grimoires, most of which seek demonic aid for a laundry list of trivial purposes like finding buried treasure. in the abra-melin ritual, the primary aim of evocation of the averse forces is to solicit an oath of obedience from them to the magician's holy guardian angel. this is an extremely interesting procedure with far reaching psychological implications. indeed, this is a magical cure for the malady of which the eastern lamas, yogis, and mystics accuse us "that in the west, consciousness is cut off from its roots" there can be no lotus flower without the root in the dark slime. our fear and condemnation of the dark and demonic in the west have

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ape in each nation by itself? or, what is less credible, was the fashion set in one place, and followed everywhere else (see suppl) that the heathen in old scandinavia already had the notion of enchantresses riding or driving out at evening and night, is clear from the edda. as he^inn roamed the forest alone in the evening, he fell in with a troukona, who offered him her fjlgs (attendance, like a guardian valkyrja, but he declined it, saem. 146. a legend fraught with meaning is but slightly touched upon in sn. 175: as bragi the old (p. 1041) drove through a forest late in the evening, he met a trollkona, who addressed him in a song and asked, who rideth there? she names to him her troll names, and he, answering in song, tells her his poetic names. hence an enchantress is called qyeld-rid'a

ith men; a long line of neighbourly elves links its destiny to the good or ill fortunes of a human family, home-sprites devote themselves to a man's service, and cling to him with obstinate and troublesome fidelity (p. 513; only these attachments are neither founded on formal compact, nor are they pernicious to man. an equally tender and an innocent relation subsists between him and the attendant guardian spirit given him at birth, p. 875. the witches' devils hslve ptroper names so strikingly similar in witches' devils. 1063 formation to those of elves and kobolds, that one can scarcely think otherwise than that nearly all devils' names of that class are descended from older folk-names for those sprites. a collection of such namesj which i have culled out of witch-trials, may afford us a w

em) denne, den vil armen (two round curses ken i eke, hitting whomso i bespeak; them both ass and gowk shall hear, ere they baited be this year, etc. curses received on an empty stomach are the more effectual. it is the vulgar opinion in ireland that a curse once uttered must alight on something: it will float in the air seven years, and may descend any moment on the party it was aimed at; if his guardian angel but forsake him, it takes forthwith the shape of some misfortune, sickness or temptation, and strikes his devoted head. so in the pentam. 2, 7 a curse takes wing, and mounts to heaven' rrifsero le' mardettiune dessa vecchia vascelle, che sagliettero snheto 'n cielo' when a horse has been cursed, his hair is thought to be luminous 'a cavallo iastemmiato luce lo pilo^ ibid. specimens

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

f the gods, nay hermes is o&inn himself, to whom the souls belong. thus the god s relation to the dead is an additional proof of the iden tity between wuotan and mercury. a distinction appears in the fact that hermes, like the etruscan gharun (0. miiller 2, 100, conducts to hades, but not, as far as i know, to elysium; valkyrs, on the contrary, to yalholl, and not to hel. further, the function of guardian-spirit is wanting to hermes. this idea of a protecting spirit finds expression more in the personified thanatos (death) of the greek people s faith. he is pictured as a genius, with hand on cheek in deep thought, or 1 it is only in a dream-vision that she appears: postera nocte eidem proser pina per quietem adstare aspect* postridie ejus complexu usuram denuuciat. nee iuane somnii praesag

band and put round the babe.1 fischart in garg. 229b calls it kinderpelglin (balg, bag, while the icelanders give it the name of fylgja f, and imagine that in it resides the child s guardianspirit or a part of its soul: midwives are careful not to injure it, but bury it under the threshold over which the mother has to pass. whoever carelessly throws it away or burns it, deprives the child of its guardian, edd. saem. hafniens. 2, 653. this guardian-spirit is variously named fylgjct (who follows man, sometimes forynja (who goes before him, f. magn. lex. 379, oftener hamingja (felicitas) from hamr induviae, nay, this hamr of itself seems to stand for the same thing: hamr atla/ genius 1 kinderm. no. 29, conf. 3, 39. ettner s hebamme p. 534. journal v. u. f. d. 1788. 1, 574. ital. nascer vcsti

udicium, ille obtinet causam suam. jungmann sub v. odenj. lith. namai kudikio, child s house. on. hlbsr born with helmet and sword. extr. from suppl, vol. iii. not a word about it as a charm against drowning."! child s caul. guaedian angel. 875 atlii, saem. 253b. according to hire (de superst. p. 24-5, the swed. namn denotes a genius that follows each man. what is essential to the notion of a guardian-angel is his being native to us: this distinguishes him from the home-sprite (genius familiaris, who devotes himself to an individual man, but not from birth. eegula benedicti cap. 7: ab angelis nobis deputatis cotidie die noctuque domino factori nostro opera nostra nuntiantur. berthold preaches (p. 209: f als daz kint lebende wirt an siner muoter libe, so giuzet im der engel die sele in

ten sinen (beside that, each his own, fone diu heizet er genius, wanda er genitis sar gegeben wirt ze flihte. tiser huotare unde diser getriwo bruoder behuotet iro sela unde iro sinna allero. wanda er ouch tougene gedancha gote chundet, pediu mag er ioh angelus heizen. 1 this doctrine, partially retained as we see by the church, seems to have got mixed up with that grosser native superstition of guardian and attendant spirits. caesar heisterb. 8, 44 supposes every man to have a good and a lad angel, who seeks to bring him weal or woe. the valkyrs too were to a certain extent guardian- spirits of the heroes (pp. 400. 419, and remained bound to them for a time. it is said of slain heroes (lament 922: ir engel vil wol wisten, war ir sele solten komen/ full well their angels wist whither thei

ith caes. heist: zwene engel, einen guoten, einen leiden; yet sin engel 41 means only the good one, and so it is generally. conf. menander s protest (abridged: a flood daemon is given at birth; never dream that there are evil daemons, for god is good. angels are always imagined as male; thus, when two ladies appear: ob ez von himele waeren zwene engele (masc, des enweiz ich niht, frib. trist. the guardian-angels of two friends are also friends, renn. 18902. extr. from suppl] guaedian angel. 877 such spirits to elves and dwarfs, who (like the white lady, the ancestress berhta, p. 280) shew themselves when a death in the family is imminent. hamingjor, occurring as early as ssem. 37b. 93b, are very like our personified scelde: hamingja too at first denoted fortuna, felicitas, and afterwards a

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

nstitution of the order. the applicant, elected to membership must be so notified; he shall then call upon [29] the secretary and advance the proper initiation fee and be informed of the date of initiation. entering the lodge (guardians examination) in order to enter one of our regular lodges (or chapters, each applicant for admission, claiming to be a member, must submit to an examination by the guardian at the door of the lodge. this is an ancient custom, and should be rigidly adhered to by all guardians, as a matter of form. in fact, it will be proper for the guardian to demand from each applicant a membership card. also he should demand the password if necessary, and test the member regarding the rightful possession of the card. the possession of either a membership card or the passwor

password if necessary, and test the member regarding the rightful possession of the card. the possession of either a membership card or the password of any degree, or both, does not constitute a benefit or right by which the possessor can demand admittance into one of our lodge temples. both, or either of these possessions, may be unlawfully known or owned by a man or woman. it is the duty of the guardian to learn whether this is so or not, if any doubt prevails. naturally, the question arises.and perhaps will never be thoroughly settled.as to what constitutes thorough satisfaction, in some cases. all that each guardian can do, and must do, is to make himself or herself feel that every fair test has been applied, when there is any doubt, and, if still doubtful, leave the matter to the mast

ails. naturally, the question arises.and perhaps will never be thoroughly settled.as to what constitutes thorough satisfaction, in some cases. all that each guardian can do, and must do, is to make himself or herself feel that every fair test has been applied, when there is any doubt, and, if still doubtful, leave the matter to the master of the lodge, who will make the final test and decide. the guardian and master cannot be too exact in the questions asked, and the answers returned. in other words, the member should prove his or her initiation into the degree where admission is now sought, regardless of the possession of the password or membership card or even demit. all such tests should be given in private, where the member cannot be coached by any other person. likewise, the guardian

admission is now sought, regardless of the possession of the password or membership card or even demit. all such tests should be given in private, where the member cannot be coached by any other person. likewise, the guardian should be sure, in testing or asking a member for the password at the temple door, that no one else hears such password given. the password should always be whispered to the guardian at the door. vouching for visitors. a visiting member may be vouched for by another member of a lodge, if the member so vouching can assure the guardian that he or she has actually seen the visiting member in one of our lodges, at some time when a regular convocation or lecture was in session; or if the member so vouching can assure the guardian that the visiting member has passed every t

odges, at some time when a regular convocation or lecture was in session; or if the member so vouching can assure the guardian that the visiting member has passed every test as to the rightful possession of a password, and the vouching member further knows, by lawful or satisfactory evidence, that the visitor is a duly and properly initiated member of some degree of our order. in such a case, the guardian can demand the password in the usual way, ask for the membership card, and then admit the visitor to the lodge. membership cards must be shown, upon demand, by all members, and the card must show that all dues of the grand lodge and respective lodge, chapter, or pronaos, to which the member belongs, have been paid. no one shall be admitted to any lodge (their own or [30] another, unless d

HAMIL THE ROSICRUCIAN SEER

iety with the instructionsthey receivefrom the invisible agent-upon this they act. they are not limitedto thewealthyforjean-jaquesrousseau was one of its firmest supporters. i will showyouvisionsthat will tend to enlighten you, but in the meantime i hope you will not join an english lodge' hockley either met aninvisiblepowerin france (the letters show he hadbeento paris, or chose to disregard his guardian spirit's warning, for on21march1864 he was initiated into freemasonry in the british lodgeno.8,then meeting at the freemason's tavern,greatqueen-street,london.heappears to have taken a liking to the ritualofthe craft for as soon as hehadtaken thethirddegree,ofmastermason, he became a memberofthe emulation lodgeofimprovement.thisis a lodgeofinstruction at which the ceremonies and thecatech

also in his lectures, which he delivered at bristol and mostotherlarge towns in england.206therosicrucianseerstate; endued, also, with a prodigious amount of varied knowledge, which he brought, by his peculiar idiosyncracy, to bear in support of dogmas founded on the doctrine of hades, the possibility of a communion with the souls of the departed and the spirit world, particularly the ministry of guardian angels-doctrines which appeared novel to the great body of the protestant faith, though strictly scriptural and strenuously asserted by the ancient fathers and numerous modem author255 ities of the church of england.theclaims of mahomet ]acobbehmen, or swedenborg, to a divine mission arose from their cases being isolated, though exceedingly elevated, instances of spontaneous somnambulism;

rest more upon m. cahagnet's logic than his facts; and the two examples selected are of little value while others are omitted which seem perfectly to establish his book as 'a step farther towards the unknown.'thecelestialtelegraphappears to me to prove more forcibly than any other work on animal magnetism, with the exception ofi.hernrichjung's(called stilling)theoryofpneumatology,the existence of guardian angels, of hades, and the materiality of the human soul, but to be as far removed from swedenborgian255ism(by which term i mean a belief in thedoarinesand doxology of the new]erusalemchurch,and particularly articles xxi.,xxii.,andxxiii*)as from behemenism, mahometanism, buddhism, or polytheism, all, there is little doubt, equally indebted to the hitherto occult but ever existent law of na

es, formed but a small portion ofdrdee's experiments, or as he termed them 'actions' yet sufficiently attest that both dee and kelly (his seer) werefirmbelieversin the truth of their researches; and the very singular coincidences arising from a perusal of this work with the revelations made todrkerner by the seeress of prevorst, and by the somnambulist described indrhenry werner's work, entitled 'guardian spirits; or, remarkable cases of vision by two seeresses into the spiritual world,'247 will well repay an attentive perusal, although, unfortunately,itwould"'miscellaniesbyj.aubrtry,esq.,8vo, l696,p.128.thudibras,canto iii, line63l'kelly didallhis feats uponthedevil's looking-glass a stone, where, playing with him at bo-pcep, he solved all questions ne'er so deep [london. folio:l6s9.247st

e authors of the pamphlet you kindly favoured me with. i have therefore drafted out a letter which i intend to address to them on the subject, and which, when complete, i will do myself the pleasure of sending for your perusal. if either of your mediums are seers,ishall be most happy to lend you my large crystal, which--did me the honour. to present me with, and also to obtain the promise of your guardian spirit to appear therein, and to respond to your questions, should your medium possess the requisite faculty; at the same time furnishing you with the necessary instructions for its use. withmyand my young friend's best regards,iam, dear sir, yours faithfully, robert owen, esq.f.h.[croydon]13november1854mydear sir,i duly received your esteemed present of the fourth and fifth parts of the'

HANDBOOK OF EGYPTIAN MYTHOLOGY

auses the latter to withdraw from the world. geb either rapes his mother, tefnut, or takes her as his chief queen; thus he separates shu from his sister-wife, as shu had previously separated geb from his sister- 76 handbook of egyptian mythology wife. that geb s claim to the throne is disputed is clear from an episode in which he tries to put on his father s headdress and is burned by its serpent guardian. eventually, geb is accepted as ruler and has to rally his forces to defend egypt against the children of apophis. more usually, geb was regarded as the legitimate ruler of everything on earth. in the book of the heavenly cow, geb seems to be the chosen heir of the departing sun god. the warnings in this text about the need to control the snakes who are in the earth and the water suggest

erseer of funerary rites. all aspects of an egyptian funeral were given mythical precedents in the mummification, entombment, and revivification of osiris. a number of myths, particularly in papyrus jumilhac, deal with attempts by seth and his followers to destroy or despoil the body of osiris. the corpse is successfully protected by the magic of thoth and by the ferocity of anubis in his role as guardian of the tomb. the birth and childhood of horus. after a pregnancy of ten months, isis gives birth to a son called horus. this god was often referred to as horus, son of isis, to distinguish him from horus the elder, the sky god whom some traditions made a brother of osiris and seth. these two gods had distinct mythologies but were often treated as aspects of the same deity. the place of ho

dom, anubis was the most important funerary deity. his figure was carved in tomb entrances to warn off grave robbers at a time when no other deities could be shown in nonroyal tombs. by the end of the third millennium bce, osiris had become the king of the dead. anubis was incorporated into the osiris myth as the god who invented mummification to preserve the corpse of osiris. he became the chief guardian of the mummy of osiris and a supporter of isis and her son, horus. anubis came to be regarded as a son of osiris, but the darker side of his character was remembered in the epithet the one who eats his father. anubis s title, master of secrets, chiefly referred to the gruesome secrets of the embalming tent. he was particularly associated with the bandaging of mummies and with the ceremony

g became proverbial. the myth that horus repaid his mother by raping her seems strange, but each king had to take possession of the throne goddess and beget a repeat of himself. magical and literary texts stress the cunning and determination of isis. as weret-hekau (the great of magic) she could be shown as a cobra suckling and protecting kings. she was cleverer than millions of gods and a better guardian of egypt s borders than millions of soldiers. in the contendings of horus and seth, isis transforms herself into an old woman to fool the divine ferryman and a young girl to trick seth into making damaging admissions. in the story known as the true name of ra (see period of direct rule by the creator sun god under linear time in mythical time lines, isis is able to turn the sun god s own

s of breath and can be fatal to young children and the elderly. this seems to have led to the belief that serqet could help the dead to breathe again as part of the process of rebirth. to indicate that serqet was a benevolent goddess, she was sometimes represented by a harmless type of water scorpion rather than the poisonous type. she was shown on the east side of coffins and canopic chests as a guardian goddess. in the book of two ways, serqet is one of the deities who guards a bend in the river on the watery route to paradise. scorpions and snakes were classed together as enemies of humanity and the divine order, and many spells were devised to repel them. the egyptians hoped that by honoring the scorpion goddess, they could save themselves from all poisonous creatures. serqet defended

HEAVEN HELL

o account. at the beginning of this papyrus we have first of all hymns to ra and osiris, and the famous judgment scene which is familiar to all. we see the heart of ani being weighed in the balance against the symbol of righteousness in the presence of the great company of the gods, and the weighing takes place at one end of the house of osiris, whilst osiris sits in his shrine at the other. the "guardian of the balance" is anubis, and the registrar is thoth, the scribe of the gods, who is seen noting the result of the weighing. in the picture the beam of the balance is quite level, which shows that the heart of ani exactly counterbalances the symbol of righteousness. this result thoth announces to the gods in the following words "in very truth the heart of osiris hath been weighed, and hi

er of sacrifice, and verily ropes shall be coiled, and verily boats shall be manned, and verily the boat of ra shall journey on its way, being rowed by the mariners of the akhemu-seku and the akhemu-urtchu; now his name is unknown, his name is unknown "the goddess hathor surroundeth sepa with the magical protection of life, but it is seb who equippeth him. 1 the sister of sepa [and] wife [is] the guardian of the wood of the great field. 2 and, moreover, p. 70 the sister of sepa, the guardian of the wood of the great field, saith 'verily thou shalt come with rejoicing, and thy heart shall be glad, and there shall be food to sepa, and winds shall be given unto thee, yea, thy ancestors have commanded this [to be done; therefore shall sepa come with gladness, and his heart shall be glad, and h

s whom he mentions so long as he is allowed to rejoin his relatives at will, but if he is hindered in any way, he threatens that the progress of ra himself shall be hindered, and that the god shall suffer the loss of his heart with its word of power. the cow-goddess hathor is said to endue him with the protection of her magical power, and the earth-god seb to supply him with all he needs, and the guardian of the staff [of life] promises that he shall be supplied with food and air in the great field, because the ancestors of the deceased who are already living there have given orders to this effect. these same ancestors, it is declared, shall come out to meet him, and as it is possible that some attempt may be made to stop or injure him by seb, nut, shu and tefnut, they shall bring their st

. division xi. name--re-en-qerert-apt-khatu. name of the gate--sekhen-tuatiu. hour-goddess--sebit-nebt-uaa-khesfet-seba-em-pert-f. division xii. name--kheper-kekiu-khau-mest. p. 100 name of the gate--then-neteru. hour-goddess--maa-nefert-ra. the divisions of the tuat according to the book of gates are usually marked by gates, which are guarded by serpents; they are as follows- division i. name of guardian gods--set and tat. name of the region--set-amentet, western vestibule. division ii. name of the serpent--saa-set. division iii. name of the serpent--aqebi. name of the gate--septet-uauau. division iv. name of the serpent--tchetbi. name of the gate--nebt-s-tchefau. p. 101 division v. name of the serpent--teka-hra. name of the gate--arit. division vi. at the entrance to this division is the

ed septet-uauau, and the name of its monster serpent is aqebi. so soon as the boat enters the division or hour four of the gods of the region appear, and take it in tow; the god is in the same form as before, and has in no way suffered by his passage through the gate, because at the word of sa the gate opened, the flames which swept between the walls ceased, and the warders of the passage and the guardian gods withdrew their opposition. in this division a serious obstacle had to be overcome. immediately in the fair way of the course of afu-ra is a group of eight gods, called faiu-neteru, who bear on their shoulders a long pole-like object, each end of which terminates in a bull's head. this object is, p. 126 intended to represent the long tunnel in the earth, each end of which was guarded

HELENA BLAVATSKY NIGHTMARE TALES

had married andhad lately gone to live at nuremberg. i regarded her with feelings more filial than fraternal, and her childrenwere as dear to me as might have been my own. at the time of the great catastrophe that in the course of afew days had made my father lose his large fortune, and my mother break her heart, she it was, that sweet bigsister of mine, who had made herself of her own accord the guardian angel of our ruined family. out of hergreat love for me, her younger brother, for whom she attempted to replace the professors that could no longerbe afforded, she had renounced her own happiness. she sacrificed herself and the man she loved, byindefinitely postponing their marriage, in order to help our father and chiefly myself by her undivided nightmare talesii- the mysterious visitor3

HELENA BLAVATSKY THE KEY TO THEOSOPHY

e are external and internal conditions which affect the determination of our will upon our actions. they rejected fatalism, for fatalism implies a blind course of some still blinder power. but they believed in destiny or karma, which from birth to death every man is weaving thread by thread around himself, as a spider does his cobweb; and this destiny is guided by that presence termed by some the guardian angel, or our more intimate astral inner man, who is but too often the evil genius of the man of flesh or the personality. both these lead on man, but one of them must prevail; and from the very beginning of the invisible affray the stern and implacable law of compensation and retribution steps in and takes its course, following faithfully the fluctuating of the conflict. when the last st

larly believed, the body "in which a buddha or a bodhisattva appears on earth" but verily one who, whether a chutuktu or a khubilkhan, an adept or a yogi during life, has since become a member of that invisible host which ever protects and watches over humanity within karmic limits. mistaken often for a "spirit" a deva, god himself, etc, a nirmanakaya is ever a protecting, compassionate, verily a guardian, angel to him who is worthy of his help. whatever objection may be brought forward against this doctrine, however much it is denied, because, forsooth, it has never hitherto been made public in europe, and therefore, since it is unknown to orientalists, it must needs be a "myth of modern invention"-no one will be bold enough to say that this idea of helping suffering mankind at the price

HINE PHIL ASPECTS OF EVOCATION

the demon choronzon, evoked by aleister crowley and victor neuburg in the gobi desert. again, the dunwich horror provides us with a key passage: 39 .the old ones were, the old ones are, and the old ones shall be, not in the spaces we know, but between them. they walk serene and primal, undimensioned, and to us unseen. yog sothoth knows the gate. yog-sothoth is the gate. yog-sothoth is the key and guardian of the gate. past, present, future, all are one in yog-sothoth. he knows where the old ones broke through of old, and where they shall break through again..they walk unseen and foul in lonely places where the words have been spoken and the rites howled through at their seasons. the wind gibbers with their voices and the earth mutters with their consciousness. this passage brings to mind t

f association with choronzon as an entity of dispersal, or .negative. chaos. the emerging science of chaos dynamics can perhaps afford us a more positive viewpoint, and the link between mythos entities and the mandelbrot set has already been noted by eod initiates. from the foregoing, i would suggest that yog-sothoth is quite possible a kind of .guide. entity that appears in many cultures as the .guardian. of the underworld entered through ascs, though one which is capable of manifesting as a series, perhaps, of electro- magnetic phenomena. the entity which coheres in the form we understand as yog-sothoth is a .window. into the darkness of the unknown, and perhaps by creating 40 interfaces, or personae through which we may glean information, we can attain further insights into the way we i

HP LOVECRAFT A DARK LORE

tage mentally translated it) that man is either the oldest or the last of earth's masters, or that the common bulk of life and substance walks alone. the old ones were, the old ones are, and the old ones shall be. not in the spaces we know, but between them, they walk serene and primal, undimensioned and to us unseen. yog-sothoth knows the gate. yog-sothoth is the gate. yog-sothoth is the key and guardian of the gate. past, present, future, all are one in yog-sothoth. he knows where the old ones broke through of old, and where they shall break through again. he knows where they had trod earth's fields, and where they still tread them, and why no one can behold them as they tread. by their smell can men sometimes know them near, but of their semblance can no man know, saving only in the fea

local curiosity. there had, mr. peabody said, been considerable discussion about the marriage of her father, benjamin orne, just after the civil war; since the ancestry of the bride was peculiarly puzzling. that bride was understood to have been an orphaned marsh of new hampshire- a cousin of the essex county marshes- but her education had been in france and she knew very little of her family. a guardian had deposited funds in a boston bank to maintain her and her french governess; but that guardian's name was unfamiliar to arkham people, and in time he dropped out of sight, so that the governess assumed the role by court appointment. the frenchwoman- now long dead- was very taciturn, and there were those who said she would have told more than she did. but the most baffling thing was the

HP LOVECRAFT THE ALCHEMIST

ne somehow dislodged from one of the deserted parapets of the castle. and my mother having died at my birth, my care and education devolved solely upon one remaining servitor, an old and trusted man of considerable intelligence, whose name i remember as pierre. i was an only child and the lack of companionship which this fact entailed upon me was augmented by the strange care exercised by my aged guardian, in excluding me from the society of the peasant children whose abodes were scattered here and there upon the plains that surround the base of the hill. at that time, pierre said that this restriction was imposed upon me because my noble birth placed me above association with such plebeian company. now i know tht its real object was to keep from my ears the idle tales of the dread curse u

HP LOVECRAFT THE PICTURE IN THE HOUSE

he hideous. most horrible of all sights are the little unpainted wooden houses remote from travelled ways, usually squatted upon some damp grassy slope or leaning against some gigantic outcropping of rock. two hundred years and more they have leaned or squatted there, while the vines have crawled and the trees have swelled and spread. they are almost hidden now in lawless luxuriances of green and guardian shrouds of shadow; but the small-paned windows still stare shockingly, as if blinking through a lethal stupor which wards off madness by dulling the memory of unutterable things. in such houses have dwelt generations of strange people, whose like the world has never seen. seized with a gloomy and fanatical belief which exiled them from their kind, their ancestors sought the wilderness for

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

local curiosity. there had, mr. peabody said, been considerable discussion about the marriage of her father, benjamin orne, just after the civil war; since the ancestry of the bride was peculiarly puzzling. that bride was understood to have been an or-phaned marsh of new hampshire- a cousin of the essex county marshes- but her education had been in france and she knew very little of her family. a guardian had deposited funds in a boston bank to maintain her and her french governess; but that guardian's name was unfamiliar to arkham people, and in time he dropped out of sight, so that the governess assumed the role by court appointment. the frenchwoman- now long dead- was very taciturn, and there were those who said she wind have told more than she did. but the most baffling thing was the i

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

olph carter did not flinch in fear. instead, he spoke back, equally without sound or language, and made those obeisances which the hideous necronomicon had taught him to make. for this shape was nothing less than that which all the world has feared since lomar rose out of the sea, and the children of the fire mist came to earth to teach the elder lore to man. it was indeed the frightful guide and guardian of the gate 'umr at-tawil, the ancient one, which the scribe rendereth the prolonged of life. the guide knew, as he knew all things, of carter's quest and coming, and that this seeker of dreams and secrets stood before him unafraid. there was no horror or malignity in what he radiated, and carter wondered for a moment whether the mad arab's terrific blasphemous hints came from envy and a

INDUCTION CHARM AND THE INITIATION

nd, hear an oath, sealed by blood and by blood carried into the land: in the name of the pale woman below the hill, youthfully dead and ever-living, i am bound to your wisdom and power. great oak, birch, elder, thorn, holly, ash, growing creatures of green coat and root, spirits who guard you and carry forth your lives, by pact and oath i am sealed to you as friend, brother (or sister) and pupil, guardian and receiver. owl, hound, wolf and fox, badger and toad and bull, goose and raven, serpent and hare, horse, swine and stag, beasts of the land and air, and unseen places, by pact and oath i am sealed to you as friend, brother (or sister) and pupil, guardian and receiver. i shed my blood for you; from my left hand i shed it, i bind myself to the land and your spirit. support me, protect me

are blood with these powers, not just spiritual oneness. you become a blood member of their otherworldly house. this is why this oath is so serious and unbreakable. in the name of old fate, the pale woman under the hill, you then call upon all of the powers of green growing things, and beasts- and to both, you say this: by pact and oath i am sealed to you as friend, brother (or sister) and pupil, guardian and receiver. this is a strong contract, for you are telling the spiritual powers of all trees and plants, and all animals, that you will be their friend, their brother or sister, their pupil (willing to learn from them) but most importantly, their guardian and receiver. to be a guardian of plants and animals means that you will not stand by while animals or plants or trees are needlessly

ls, that you will be their friend, their brother or sister, their pupil (willing to learn from them) but most importantly, their guardian and receiver. to be a guardian of plants and animals means that you will not stand by while animals or plants or trees are needlessly or wantonly destroyed. you cannot expect their powers to respond to yo u, or empower you, if you call yourself their friend and guardian, but pay no attention to what becomes of them in the world around you. it means doing whatever you can- if you see little kids tearing up plants or flowers needlessly, gently ask them not to and encourage them to admire these things and let these beautiful things do what nature has intended them to do. if you see people tormenting an animal, ask them why, and do what you can to stop it. r

money as you can to industries that are cruel to animals, and if you can, stop supporting factory farms. give donations to environmental groups that try to save forests or preserve animal habitats. try to find homes for homeless animals, and do not bring animals to kill shelters where they will be killed if not adopted within a week or twoseek out no kill humane shelters. but aside from the title guardian, you have also given yourself the title of receiver- this means that you are in a two-way contract- as you give your effort, these animals will also give to you, and you will receive. what you receive covers everything, from their flesh as food when you need it, all the way to their enjoyment, guidance, and company. this is a two-way contract. you will receive the flesh and bodies of plan

INFERNAL UNION

un, of fire and force. these qualities are eluded to by the number that samael shares in common with both pan and baphomet,131. the references to sex and death in liber oz refers to this very 2 essence, oz as it is called .his gift is that of wisdom and knowledge of the earth (said by kenneth grant to be the reverse hierophant in this regard. in our practice, samael is the king of witchblood, the guardian of the gateway which is access to all other fallen angels and watchers. he is the subprince or shadow and fire of lucifer in the east being air. lilith is in jewish folklore, the first eve or wife of adam. she refused adams advances and attempts to subvert her power, independence and inherent equality. she would not lay beneath him in sexual congress by instead called upon the secret name

INITIATION INTO HERMETICS

ion of elements outward a. through one s own body, accumulated through the solar plexus b. accumulated through the hands 2. outward projection without passing through the body step v magic physical training 1. preparation for passive communication with the invisible ones a. release of the own hand b. preparation of the fingers with help of the pendulum &c 2. passive communication: a. with the own guardian genius b. with deceased people& other beings step vi magic mental training 1. meditation on the own spirit 2. becoming conscious of the senses in the spirit step vi magic psychic training 1. preparation to master the akasa principle 2. deliberate induction to trance with the help of akasa 3. mastering the elements with an individual ritual from akasa step vi magic physical training 1. del

. a hand that has been exteriorized according to our method has really been transplanted into the fourth dimension and can be seen by any being of that sphere that wants to use if to send messages to our material world. as soon as the beginner has done these exercises, he is able to communicate with the beings of the fourth dimension. the magician will first of all try to come in contact with his guardian genius, his spiritual guide to whom he has the closest relationship. every scholar of magic is fully aware of the fact that the divine providence at the hour of his birth has given him a being with the purpose to watch over its prot g e, to guide and to inspire him. in accordance with the development and the karma, this being can be a deceased person or else an intellectual entity not yet

has got the faculty to communicate with his guide to learn all he wants to know and to receive everything he is in need of. provided he is honestly interested in the whole problem of ennobling his character and working hard on his magical development, he may be quite sure that his guide will try first to make himself known to him. therefore the scholar should aspire to come into contact with this guardian genius. here follows the necessary practice: take a sidereal pendulum. it does not have to be a special pendulum; a ring or a small object will do likewise, even a nail tied to a silk thread if nothing else is conveniently near. twist the end of the thread several times around your forefinger. the pendulum is swinging about 8-12 inches free in the air. sit down at a table and put both you

nts outwards: a. through the body, accumulated through the solar plexus b. accumulated through the hands, especially dynamically through the fingers. iii. magic physical training 1. preparation for the passive communication with the invisible ones: a. release of the hand b. preparation of the fingers with the help of the pendulum, pencil, planchette, etc. 2. passive communication: a. with the own guardian genius b. with deceased people and other beings. end of step v step vi before i describe the exercises of step vi, i shall underline once more that all the previous exercise have to be under perfect control in order to keep the balance in the higher degree of development too. it would be absolutely useless to skip one of the steps or to omit and neglect one of the exercises. any gap would

ousness and avoid any boasting. all such passions would be reflected in the akasa and, the akasa principle being analogous to harmony, akasa itself would certainly put the greatest obstacles in the magician s way to stop his further development, if not make it quite impossible. any further rising in a case like that would be quite out of question. just remember bulwer s novel zanoni, in which the guardian of the threshold, nothing else but akasa, sees that the highest mysteries do not come overnight to unworthy people. akasa will derange a person mentally, arouse doubts of all kinds, or hold him prisoner by vicissitudes and reverses of fortune in order to protect the mysteries in every possible way. these mysteries will always remain hidden from incompetent persons, though hundreds of book

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

with the revered and divine personae of our localities presiding churches and holy sites. it is thus our custom to call many souls to walk in the procession of the hidden faith. what follows below is a call, adapted from the dragon-book of essex, for evoking the sovereign witch-father mahazhael. it is intended for the use of a covine or working lodge of arte. the lord mahazhael is revered as the guardian of the northern station and is considered to be the blessed consort of our lady liliya. his time is that of the midwinter sun, the season of misrule and rebirth. his moment is the interstitial cusp of darness and light. in syncretic terms, mahazhael might be indentified with christ on the eve of his nativity, as the soul of the crucified king of light at the moment prior to his dawn on ea

ISIS UNVEILED

ows us on the testimony of the agruahada pariiukai, which he freely translates as "the book of spirits (pitris, that centuries before our era the inhiaiei of the temple chose a superior councc, pie- sided over by the brakmdtma or supreme chief of all these inuiaiea; that this pontificate could be exercised only by a brahmana who had reached the age of eighty years* and that the brahmdima was sole guardian of the miystic formula, rimmu of every science, contained in the three mysterious letters. u m ^ich signify creahon, emtaervohon, and traruformation. he alone could expound its meaning in the presence of initiates of the third and supreme degree. whosoever among these initiates revealed to a profane a single one of the truths, even the smallest of the secrets entrusted to his care, was pu

aon, with a re-enforcement of several saints and martyrs; they prophesied and "felt the holy ghost" ascending from the box of relics and over- shadowing the prince. a demoniac provided for the purpose by the clergy was exorcized in full ceremony, and upon being touched by the box immediately recovered, and rendered thanks on the spot to the pope and the holy ghost. after the ceremony was over the guardian of the treasury in which the relics were kept, threw himself at the feet of the prince, and confessed that on their way back from rome he had lost the box of reucs. dreading the wrath of his master, he had procured a similar box "which he hod filled with the small bones ol dogs and cats; but seeing how the prince was deceived, he preferred confessing bis guilt to such blasphemous tricks

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

n. the colours of the monastic knightly orders were the following: the teutonic knights wore white, with the eight-pointed black cross; the knights of malta wore black, with the eight-pointed white cross. the foregoing obtained their black and white from the egyptians. the knights templars, or red-cross knights, wore white, with the eight-pointed bhuddist red cross displayed on their mantles. the guardian of the temple chapel was called custos capell (capella, a kid, star, she-goat, also chapel. robes of the soldier-monks. 263 attila, surnamed the scourge of god, is represented as having worn a teraphim, or head, on his breast a snaky-haired head, which purported to be that of nimrod, whom he claimed as his great progenitor. this same medusa-like head was an object of adoration to the here

ti puja. power means the good goddess, maya maia (i.e. delusion. she is also called bhagala, vagula, bagala-mukhi. she has neither images nor pictures. the girl in the indian sacred, secret temple rites, who figures as the representative of sacti, is the supposed embodiment of the goddess offered for worship. the word sacti corresponds to genius, or sylph of the rosicrucian creed. the doctrine of guardian angels and of patron saints is conveyed in these hindoo meanings in the machinery of the sylphs. during puja, the yogini is supposed to be in an exalted visionary state (guy na nidra) wherein, like the sibyls among the ancients, and the modern clairvoyantes, she answers questions in a delerious manner, and is supposed to be for the time inspired. foreign quarterly review, no. x, for febru

upon him by the centurion longinus. walter mapes, the historian of the san gr al, ascribes to it a supernatural origin. he gave out that god was its real author, and had revealed it, in a celestial vision, to a holy hermit of britain towards the year a.d. 720. this writer makes joseph one of the coryph i of his history of the san greal. after forty-two years of captivity, joseph of arimathea, the guardian of the grail or gr al, is at last set at liberty by the emperor vespasian. in possession of the sacred vessel, and a few more relics, and accompanied by his relations and disciples, hebron and alain the fisherman, he travels over a part of asia, where he converts enelach, king of sarras. he then goes to rome, and thence to britain, where he preaches the gospel and performs thirty-four mir

shadow-like amongst the shadows, dark within the darkness, silent, fatal, falling upon his prey. thus did baalzebub go forward. ebon-skinned, against the ebon night, 142 unseen, unheard, unknown death. now, like a terrible phantom, resolved from the darkness of the night the black form that was baalzebub descended upon the prey that he marked out, most lethal in both intent and action. before the guardian of the western gate could cry out or else sound alarum upon his horn dark baalzebub, destroying angel, reached out with a single arm to the stricken foe and enfolded within one dreadful hand the skull of the sentry and tore head and helmet all from the shoulders that the head once governed. then did we go together into the garden. upon the river's northern bank did we progress amongst som

tand as one against the and tax a harsh due in for this great wrong. thus, sisters, , make ready for battle though we have known already a surfeit of it. some third of your number must go to to defend the that can be saved and the remainder must guard these walls against those that would come against us from when we are weak, guarding distant places. the host, defenders of the , shall be led jointly by and , let the former's burning be tempered by the unflinching protector of the -race whom she gave life. i go now to shurupuk to prepare the fleet, giving to , noblest of men, instruction of that which must be done. make the proper preparations in my absence. now i must go with haste for there is