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BOOK OF BARUCH

e, which the lord appointed by moses his servant at the time that he brought our fathers out of the land of egypt, to give us a land that floweth with milk and honey, like as it is to see this day. 21 nevertheless we have not hearkened unto the voice of the lord our god, according unto all the words of the prophets, whom he sent unto us: 22 but every man followed the imagination of his own wicked heart, to serve strange gods, and to do evil in the sight of the lord our god. chapter 2 herefore the lord hath made good his word, which he pronounced against us, and against our judges that judged israel, and against our kings, and against our princes, and against the men of israel and juda, 2 to bring upon us great plagues, such as never happened under the whole heaven, as it came to pass in je

because we have sinned against the lord our god, and have not been obedient unto his voice. 6 to the lord our god appertaineth righteousness: but unto us and to our fathers open shame, as appeareth this day. 7 for all these plagues are come upon us, which the lord hath pronounced against us 8 yet have we not prayed before the lord, that we might turn every one from the imaginations of his wicked heart. 9 wherefore the lord watched over us for evil, and the lord hath brought it upon us: for the lord is righteous in all his works which he hath commanded us. 10 yet we have not hearkened unto his voice, to walk in the commandments of the lord, that he hath set before us. 11 and now, o lord god of israel, that hast brought thy people out of the land of egypt with a mighty hand, and high arm, a

the children of israel, saying, 29 if ye will not hear my voice, surely this very great multitude shall be turned into a small number among the nations, where i will scatter them. 30 for i knew that they would not hear me, because it is a stiffnecked people: but in the land of their captivities they shall remember themselves. 31 and shall know that i am the lord their god: for i will give them an heart, and ears to hear: 32 and they shall praise me in the land of their captivity, and think upon my name, 33 and return from their stiff neck, and from their wicked deeds: for they shall remember the way of their fathers, which sinned before the lord. 34 and i will bring them again into the land which i promised with an oath unto their fathers, abraham, isaac, and jacob, and they shall be lords

ways, and were taken away as a flock caught of the enemies. 27 be of good comfort, o my children, and cry unto god: for ye shall be remembered of him that brought these things upon you. 28 for as it was your mind to go astray from god: so, being returned, seek him ten times more. 29 for he that hath brought these plagues upon you shall bring you everlasting joy with your salvation. 30 take a good heart, o jerusalem: for he that gave thee that name will comfort thee. 31 miserable are they that afflicted thee, and rejoiced at thy fall. 32 miserable are the cities which thy children served: miserable is she that received thy sons. 33 for as she rejoiced at thy ruin, and was glad of thy fall: so shall she be grieved for her own desolation. 34 for i will take away the rejoicing of her great mul

0 0

he presence of the lord of the universe and this assembly, to take a great and solemn obligation to keep inviolate the secrets and mysteries of our order" 30 candidate "i am" hierophant "there is nothing contrary to your civil, moral or religious duties in this obligation. although the magical virtues can indeed awaken into momentary life, in the wicked and foolish hearts, they cannot rein in any heart that has not the natural virtues to be their throne (hierophant advances between the pillars, the hiereus stands on the candidate's left, the hegemon on the candidate's right, the stolistes behind the hiereus, the dadouchos behind the hegemon, the kerux before the throne of the west. all form the hexagram as in diagram below) hierophant "thou will kneel on both knees. give me your right hand

mon. they are the door posts of the gateways of hidden wisdom. like yin and yang, they are symbols of opposite twin powers. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book of the dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out-pouring and in-pouring of the heart of god. the lamps that burn, though with a veiled light upon their summits, show the pathway to hidden knowledge, unlike the pathway of nature which is a continual undulation, the winding to and fro of the serpent which is the straight and narrow way between them. it was because of this that i passed between them, when you came to the light, and it was because of this that you were placed be

gin visualizing the kether sphere and from it draw down light into the solar plexus (tiphareth, the reflection of kether) and form a brilliant sphere. step 3 78 as you begin the vibration of adonai, for example, breathe in through the nose while visualizing the name to be vibrated within the tiphareth sphere. step 4 as you exhale, vibrate the name, seeing the flow of energy being exerted from the heart, down the arms and out the hands. hear the name being echoed throughout the ends of the universe. procedure b be aware of all the feelings that give you strength or motivation, i.e. excitement, love, aggressive feelings. learn to arouse and control them by isolating each one and meditating on them individually. take, for example, excitement. think about a situation that you were the most exc

our finger firmly down your body while willing the light on your forehead to follow along as you point toward the ground at your feet. visualize the light now covering your feet and vibrate: mal-koot step 3 now bring your finger up to your right shoulder, touch it, and as you do this, visualize the sphere of white light running up through the center of your body, forming a beam of light into your heart area shooting out to your right side to the end of your right hand. focus on this beam and vibrate: 84 vih-g'-boo-rah step 4 move the sphere of light to your left shoulder, touch it, and visualize all through this process another beam of light connecting from your heart area ending at the tip of your finger on your left hand. vibrate: vih-g' doo-lah step 5 clasp your hands together at your c

0 0 INITIATION CEREMONY

ereus: 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 of earth, unpurified and unconsecrated, thou canst not enter the path of the east. stol (signing a cross on the candidate's forehead) child of earth, i purify thee with water. dad (censing the candidate) child of earth, i consecrate th

ed by the staff of the kerux. east of the double cubical altar of created things, art the pillars of hermes and of solomon. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book of the dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out-pouring and in-pouring of the heart of god. the lamps that burn, though with a veiled light, upon their summits show that the pathway to hidden knowledge, unlike the pathway of nature- which is a continual undulation, the winding hither and thither of the serpent- is the straight and narrow way between them. it was because of this that i passed between them, when you came to the light, and it was because of this that you were

1 10 INITIATION CEREMONY

ingle letters are allotted to the 12 directions in space, and those diverge to infinity, and are in the arms of the eternal. these twelve letters he designed and combined, and fortified with them the twelve celestial constellations of the zodiac. they are over the universe as a king upon his throne, and they are in the revolution of the year as a king traversing his dominions, and they are in the heart of man as a king in warfare. and the twelve leaves are the images of those ideas, and are the outer petals of the rose; while within are the four archangels ruling over the four quarters, and the kerubic emblems of the lion, man, bull and eagle. around the great central lamp which is an image of the sun, is the great mother of heaven, symbolized by the letter heh, the first of the single let

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

' diis mactanti, et immolatitiis carnibus vescenti. we may suppose that private persons were allowed to offer small gifts to the gods on particular occasions, and consume a part of them; this the christians called' more gentilium offerre, et ad honorem daemonum comedere' capit. de part. sax. 20. it is likely also, that certain nobler parts of the animal were assigned to the gods, the head, liver, heart, tongue the head and skin of slaughtered game were suspended on trees in honour of them (see suppl. whole lurntofferings, where the animal was converted into ashes on the pile of wood, do not seem to have been in use. the goth, allhrunsts]\ik 12, 33 is made merely to translate the gk. 6\o/cavt(o/na, so the ohg. alhrandopher, n. ps. 64, 2; and the as. hryncgield onhred& rommes blose, coedm. 1

eaves a clump of ears standing for the god who blessed the harvest, and he adorns it with^ yxo (t(ta koi koikla (tongue and entrail) lepetov sianettpayfifvov, phitarcli, phoc. 1. yxayacras rdfiveiv and ev irvpl /iiuxxeti, od. 3, 332. 341. conf. de linguae usu in sacriliciis, nitzsch ad horn. od. 1, 207. in the folk-tales, whoever has to kill a man or beast, is told to bring in proof the tongue or heart, apparently as being eminent portions- aiav. 2 dliti obiet, to kindle an offering, koniginh. hs, 98. 58- worship. ribbons. to this day, at a fruit-gathering in holstein, five or six apples are left hanging on each tree, and then the next crop will thrive. more striking examples of this custom will be given later, in treating of individual gods. but, just as tame and eatable animals were espe

n liefland wohhanda. dorpt. 1644, pp. 362-4. even in his time the language of the prayer was hard to understand; it is given, corrected, in peterson's finn, mythol. p. 17, and rosenpliinter's beitr, heft 5, p. 157^ ukko is, next to yumala (whom i connect with wuotan, the highest finnish god. pitkainen literally means the long, tall, higli one. 2 uhland in his essay on thorr, has penetrated to the heart of the on. myths, and ingeniously worked out the thought, that the very conflict of the summer-god with the winter-giants, itself signifies the business of bringing land under cultivation, that the crushing rock-splitting force of the thiuiderbolt prepares the hard stony soil. this is most happily expounded of the hrungnir and orvandill saj/as: in some of the others it seems not to answer so

nantlieiz 35. 150) was merely imitated from the krjka aiof, tela jovis; the true teutonic donar throws wedge-shaped stones from the sky' ez wart nie stein geworfen dar er enkieme von der schure' there was never stone thrown there (into the castle high, unless it came from the storm, ecke 203. ein vlins (flint) von donrestrtden. wolfram 9, 32. ein lierze daz von vlinse ime donrc gewahsen wsere (a heart made of the hint in thunder, wh. 12, 16. schilrestein, bit. 10332. sehmverstein, suchenw. 33, 83. so slahe mich ein doncrstein! ms. h. 3, 202 "we now call it donnevkeil, swed. ksk-vigg(-wedge; and in popular belief, there darts out of the cloud together with the flash a black iccdgc, which buries itself in the earth as deep as the liighest church-tower is high^ but every time it thunders aga

nd lactantius^ two writers who are later than tacitus, but the custom must have reached back to a much older date. on alexandrian coins isis appears walking by the side of pharus, unfurling a sail. say that from egypt the worship of isis had penetrated to greece, to eome, how are we to imagine, tliat in the first century, or before, it had got itself conveyed to one particular race inhabiting the heart of germany? it must have been a similar cultus, not the same, and perhaps long established amongst other germans as well. i will here draw attention to a strange custom of a much later time, which appears to me to be connected with this. about the year 1133, in a forest near inda (in eipuaria, a ship was built, set upon wheels, and drawn about the country by men who were yoked to it, first t

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ing it right. if the ritual rather than the intent is all, the power becomes dissipated and anxiety blocks the innate magick we all experienced as children. magick works best when we can leave behind our innate demands for precision and order. the more formal and lengthy rituals may act as a powerful aid to focus, but they may, equally, ignore the importance of learning through experience and the heart. witchcraft within covens a coven is a group of members of a unit of witchcraft and, in fact, can number anything from two to 13, or even more. the number 13 is traditionally designated by the 13 moon cycles that make up one year, and 13 is the number of the goddess (hence it became unlucky under christian influence. gardenerian covens generally number 13. some covens are affiliated formally

d in the hillside at cerne in dorset. attracting magick this type of magick embraces both sympathetic and contagious magick to bring you something you desire. for example, you could scatter pins across a map between the places you and a lover live and with a magnet collect them, while reciting: come love, come to me, love to me come, if it is right to be. you would then place your pins in a silk, heart-shaped pincushion or a piece of pink silk, also in the shape of a heart, and leave it on the window ledge on the night of the full moon, surrounded by a circle of rose petals. banishing and protective magick this involves driving away negative feelings, fears and influences by casting away or burying a focus of the negativity. for example, you might scratch on a stone a word or symbol repres

magick in which the appropriate planetary hour is carefully chosen, incense is burned, the tools laid out in the correct position and the names of all the archangels recited without a mistake. both have a place and even if there were an actual deity watching the minutiae of the ritual, he or she would be less interested in whether a correct elemental pentagram was drawn than if the intent and the heart were pure and the need was genuine. the purposes of white magick there are three distinct and yet related types of magick, all of which can be used informally, in spells, or formally, in ceremonial rituals. personal magick as i have already said, it is quite permissible to use magick to empower your personal needs, though this does not bring lottery wins or the object of your romantic fantas

h people by psychic 'chanelling' and rule over the beings associated with the four elements, fire, air, water and earth. in less formal practices, either archangels or pillars of light may be visualised in the corners of the room to offer protection at a time when a person is opening then-psyche to the cosmos, to keep out all negativity, earthly or otherwise. but the greatest protection is a pure heart and pure intent, much harder to attain than learning any complex ritual. the goddess as focus many beliefs emphasise the polarity of the female/male, goddess/god and anima/animus energies. the bringing together of these two powers, the sacred marriage that is celebrated symbolically in the great rite of the union of earth and sky, is a ritual that permeates all cultures. in egyptian mytholog

n 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 single ostrich feather as a headdress. she was all-powerful, even over the king, who had to rule with truth and justice to attain eternal life. after death, a person's heart was weighed on the scales of justice against the feather from her headdress to see if it was free from sin. she can be invoked for all rituals of justice, uncovering secrets, truth and trustworthiness. hermes hermes is the greek messenger god who travelled between dimensions. he is associated with the wise ancient egyptian god thoth and the later roman mercury. he is credited with great know

ABRAMELIN1

must strike all alike is the tremendous faith of the man himself, as witnessed by his many and dangerous journeyings for so many years through wild and savage regions and places difficult of access even in our own day with all the increased facilities of transit which we enjoy. this faith at length brought him its reward; though only at the moment when even he was becoming discouraged and sick at heart with disappointed hope. like his great namesake, the forefather of the hebrew race, he had not in vain left his home, his ur of the chaldees, that he might at length discover that light of initiated wisdom, for which his soul had cried aloud within him for so many years. this culmination of introduction vi his wanderings was his meeting with abra-melin, the egyptian mage. from him he receive

s appeal to them for aid to control the forces evoked; in other words, the most profound system of white magic which it is possible to conceive. the next point worthy of notice is what abraham urges regarding the preferability of employing one's mother tongue both in prayer and evocation; his chief reason being the absolute necessity of comprehending utterly and thoroughly with the whole soul and heart, that which the lips are formulating. while fully admitting the necessity of this, i yet wish to state some reasons in favour of the employment of a language other than one's own. chief, and first, that it aids the mind to conceive the higher aspect of the operation; when a different language and one looked upon as sacred is employed, and the phrases in which do not therefore suggest matters

he 13th day of february, in the year 1397, we commenced our journey, passing through germany, bohemia, austria, and thence by hungary, the sacred magic 6 and greece unto constantinople, where we remained two years, and i should never have quitted it, had not death taken samuel from me at length through a sudden illness. finding myself alone, a fresh desire for travel seized me, and so much was my heart given thereto, that i kept wandering from one place to another, until at length i arrived in egypt, where constantly travelling for the space of four years in one direction and another, the more i practised the experiments of the magic of rabbin moses, the less did it please me. i pursued my voyage towards our ancient country, where i fixed my residence for a year, and neither saw nor heard

ar from the aforesaid town of arachi dwelt a very learned and pious man whose name was abramelino,13 and he14 exhorted me that as i had already done so much, not to fail to visit him, that perhaps the most merciful god might regard me with pity, and grant me that which i righteously wished for, it seemed to me as though i was listening to a voice, not human but celestial, and i felt a joy in mine heart such as i could not express; and i had neither rest nor intermission until aaron found me a man who conducted me to the nearest route, by which walking upon fine sand during the space of three days and a half without seeing any human habitation i at length arrived at the foot of a hill of no great height, and which was entirely surrounded by trees. my guide then said: in this small wood dwel

ter causing an old man to appear young (and that only for the space of two hours and no longer. all the which things he indeed taught me, but the whole was but vanity, low curiosity, and a pure deception of the demon, leading to no useful end imaginable, and tending to the loss of the soul. and when i had the veritable knowledge of the sacred magic, i both forgot them, and banished them from mine heart. that impious bohemian,24 with the aid and assistance of his associate, performed astounding feats. he rendered himself invisible, he used to fly in the air, he used to enter through the keyholes into locked-up rooms, he knew our greatest secrets, and once he told me things which god alone could know. but his art cost him too dear, for the devil had made him swear in the pact that he would u

ABRAMELIN2

f carrying through the operation unto its end; this being a necessary point to consider before coming unto a final determination upon the matter; because in this case we are not negotiating with men, but with god, by the intermediation of his holy angels, and with all spirits, both good and evil. i am not here intending to play the saint and hypocrite, but it is necessary to have a true and loyal heart. ye have here to do with the lord, who not only beholdeth the outer man, but who also penetrateth the inmost recesses of the heart. but having taken a true, firm, and determined resolution, relying upon the will of the lord, ye shall arrive at your desired end, and shall encounter no difficulty. often also man is changeable, and while beginning a thing well, finisheth it badly, being in no w

the devil, together with very obscure chaldean words. surely it would be a rash thing of a man who should deal with god by the intermediary of his holy angels, to think that he ought to address him in a jargon, neither knowing what he saith nor what he demandeth. is it not an act of madness to wish to offend god and his holy angels! let us then walk in the right way, let us speak before god with heart and mouth alike opened, in our own maternal language,16 since how can ye$ of abramelin the mage 49 pretend to obtain any grace from the lord, if ye yourselves know not what ye ask? yet, however, the number of those who lose themselves utterly in this vanity is infinite; many say that the grecian language is more agreeable unto god, it may be true that it was perhaps at one time, but how many

t two moons or months. meseemeth here that now some may say: wherefore dost thou not write down the words or form of prayer the which i should employ, seeing that, as for me, i am neither sufficiently learned, nor devout, nor wise? know ye that although in the beginning your prayer be but feeble, it will suffice, provided that ye understand how to demand the grace of the lord with love and a true heart, whence it must be that such a prayer cometh forth. also it serveth nothing to speak without devotion, without attention, and without intelligence; nor yet to pronounce it with the mouth alone, without a true intent; nor yet to read it as do the ignorant and the impious. but it is absolutely necessary that your prayer should issue from the midst of your heart, because simply setting down pra

on i have not been willing+ the sacred magic 54 that ye should rely upon me in order to pray. ye have the holy and sacred scripture, the which is filled with very beautiful and potent prayers and actions of grace. study then herein, and learn herefrom, and ye shall have no lack of instructions how to pray with fruit. and although in the commencement your prayer may be weak, it sufficeth that your heart be true and loyal towards god, who little by little will kindle in you his holy spirit, who will so teach you and enlighten your spirit, that ye shall both know and have the power to pray. when ye shall have performed your orations, close the window, and go forth from the oratory; so that no one may be able therein to enter; and ye shall not yourselves enter again until the evening when the

servants may be modest and tranquil. all these pieces of advice be principal points which it is well to observe. as for the rest, you have the sacred magic 56 only to keep before your eyes the tables of the law during all this time, and also afterwards; because these tables should be the rule of your life. let your hand be ever ready to give alms and other benefits to your neighbour; and let your heart be ever open unto the poor, whom god so loveth that one cannot express the same. and in the case that during this period you should be attacked by some illness, which would not permit you to go unto the oratory, this need not oblige you to abandon your enterprise at once; but you should govern yourself to the best of your ability; and in such case you shall perform your orations in your bed

ABRAMELIN3

d 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 most holy will( b) to know all things past and future in general( c) to know things appertaining unto the future( d) to know things appertaining unto the future( e) things to happen in

ares from a square of c f. bacur= firstborn. of abramelin the mage 184 the twenty-second chapter. his chapter is only for evil, for with the symbols herein we can cast spells, and work every kind of evil; we should not avail ourselves hereof( b) to cast spells upon men( c) to bewitch beasts( d) to cast a spell upon the liver( e) this symbol should never be made use of( f) to cast a spell upon the heart( g) upon the head and other parts of the body (1) q e l a a d i m e l a d i m q q (2) b e h e m o t e h e m o t q q o e n (3) m e b a s i m e b a s i m q q q q (4) c a s e d a z o t e b o r o s e t o s a d e b a c the sacred magick 185 notes to chapter xxii (a) the symbols of this chapter are manifested only by the evil spirits (b) belzebud performs the operations hereof (c) the familiar spi

of b i squares from a square of e j. mebasim= those that stamp down violently. no. e is a square of c f squares. cased, hebrew (if used in a bad sense) overflowing of unrestrained lust. azote, hebrew enduring. boros= greek devouring, gluttonous. etosa= greek idle, useless. debac= hebrew= to overtake and stick close. no. f consists of b e squares from a square of d g. lebhah implies, agony at the heart. no. g consists of b h squares. qaraqak, thy baldness, also thy rending asunder (6) q q q q a r a q a k a r a q a k (5) l e b h a h e m a u s a b h a h of abramelin the mage 186 the twenty-third chapter. o demolish buildings and strongholds( b) to make a house fall to the ground( c) to destroy a town( d) to demolish strongholds( e) to ruin possessions (and estates. notes to chapter xxiii (a)

operation, if thou shouldest wish (which i pray god not to permit)1 to operate for evil and to abuse the grace which god hath granted thee, the spirits would be only too ready to give and manifest unto thee the symbols, and will grant willingly unto thee all that thou shalt demand of them. concerning this matter i repeat unto thee, fear the lord, love him, and respect his commandments with a good heart, and thou shalt live happy and contented upon earth. if thou considerest maturely what be the essential points of this operation, thou shalt find that the first point is to make a firm, veritable, and real resolution to live in a truly edifying condition of modesty, and in retirement, as far as it shall be possible for thee so to do. for solitude is the source of many blessings, such as, to

t aid and succour thy neighbour, and do not wait until he demandeth assistance from thee, but seek to know to the full his need even though it be concealed, and give him prompt aid. also trouble not thyself as to whether he be turk, pagan, or idolater, but do good unto all those who believe in a god. be especially charitable towards those who are in extreme want, prisoners, or sick, and let thine heart be touched, and succour them generously; for god taketh pleasure in beholding the poor succoured. in the twenty-eighth chapter where it is treated of the way to have silver and gold sufficient to supply one s needs on occasion; thou must know that 2. in the original passerpar les mains de= pass through the hands of but this translation would sound somewhat undignified. 3. in the original qui

ADDTLS

first of the inferiors below binah, and the path of c is thus reciprocal betweeen chokmah and binah, forming, as it were, the base of the triangle of the supernals. to geburah, f, and the tarot key, the blasted tower, the lord of the hosts of the mighty, even as geburah represents strength and fiery power. to tiphareth is the a, lord of the fire of the world, even as tiphareth is, as it were the heart and center of the a of life. 18 the remaining four squares of the sephirotic cross have no planetary or astrological attributions. the ten squares of the sephirotic cross also stand for the ace and small cards of the suit represented by the element of the lesser angle. thus wands are attributed to the d angle, pentacles to the b angle, etc. the kerubic squares are allotted, as their name imp

ADEPTUS MINOR INITIATION

one can escape from thee. thou alone helpest in their necessity the humble, the meek-hearted and the poor, who submit themselves unto thee; and whosoever humbleth himself in dust and 11 ashes before thee, unto such a one thou art propitious. who should not praise thee, then, o lord of the universe, unto whom there is none like and whose dwelling is in heaven, and in every virtuous and god-fearing heart "o god the vast one, thou art in all things. o nature, thou self from nothing, for what else can i call thee? in myself i am nothing. in thee i am self, and exist in thy self-hood from nothing. live thou in me, and bring me unto that self which is in thee. amen" second "let the hands of the aspirant be unbound (this is done, aspirant remains kneeling, and officers rise) third "think not, o a

ity through which thou hast passed was ordained but to jest with thy feelings. far from us be any such design, but it was intended to point out to thee that the truly wise man is but little in his own eyes, however great his attainments may appear to the ignorant, and that even the highest intellectual achievements are but as nothing in the sight of the lord of the universe, for he looketh at the heart. it is written 'when i consider the heavens, the work of thy fingers, the moon and stars which thou hast ordained, what is man that thou art mindful of him, or the son of man that thou visiteth him' and couldst thou even attain unto the height of a god upon this earth, how small and insignificant yet wouldst thou be in the presence of god the vast one" second "rise, then, o aspirant of the r

u visiteth him' and couldst thou even attain unto the height of a god upon this earth, how small and insignificant yet wouldst thou be in the presence of god the vast one" second "rise, then, o aspirant of the rose of ruby and the cross of gold. rise, glorified by suffering. rise, purified by humility (aspirant rises "despise not sadness, and hate not suffering, for they are the initiators of the heart; and the black robe of mourning which thou wearest is at once the symbol of sorrow and of strength. boast not thyself above thy brother if he hath fallen, for how knowest thou that thou couldst have withstood the same temptation? slander not, and revile not. if thou canst not praise, do not condemn. when thou seest another in trouble and humiliation, even though he be thy enemy, remember the

tion as an adeptus minor, whereunto i pledge myself in the presence of the divine one, and of the great avenging angel, awh, and if i fail herein, may my rose be disintegrated and my power in magic cease (third adept hands dagger to the second adept and holds cup conveniently for him. second adept dips point of dagger in wine and makes cross on aspirant's brow, feet, right hand and left hand, and heart, saying) 15 second (for brow "there are three that bear witness in heaven; the father, the word, and the holy spirit, and these three are one (for feet "there are three that bear witness on earth; the spirit, the water, and the blood, and these three agree in one (right hand "except ye be born of water and the spirit, ye cannot enter the kingdom of heaven (left hand "if ye be crucified with

that bear witness in heaven; the father, the word, and the holy spirit, and these three are one (for feet "there are three that bear witness on earth; the spirit, the water, and the blood, and these three agree in one (right hand "except ye be born of water and the spirit, ye cannot enter the kingdom of heaven (left hand "if ye be crucified with christ, ye shall also reign with him" second (marks heart in silence "let the aspirant be released from the cross of suffering. it is written that he who humbleth himself shall be exalted. v. h. frater hodos chamelionis, remove from the aspirant the chain of humility and the robe of mourning, and reinvest him with the crossed sashes. third "know then, oh aspirant, that the mysteries of the rose and the cross have existed from time immemorial, and t

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

looking hungrily at me in the hope of seeing me do likewise. but no! there is one principle which carries us through all conflicts concerning conduct, because it is perfectly rigid and perfectly elastic 'do what thou wilt shall be the whole of the law' so: it is not the least use to come and pester me about it. perfect mastery of the violin in six easy lessons by correspondence! should i have the heart to deny you? but yama is different. do what thou wilt shall be the whole of the law *that* is yama. your object is to perform yoga. your true will is to attain the consummation of marriage with the universe, and your ethical code must constantly be adapted precisely to the conditions of your experiment. even when you have discovered what your code is, you will have to modify it as you progre

s different. do what thou wilt shall be the whole of the law *that* is yama. your object is to perform yoga. your true will is to attain the consummation of marriage with the universe, and your ethical code must constantly be adapted precisely to the conditions of your experiment. even when you have discovered what your code is, you will have to modify it as you progress 'remould it nearer to the heart's desire- omar khayyam. just so, in a himalayan expedition your rule of daily life in the valleys of sikkim or the upper indus will have to be changed when you get to the glacier. but it is possible to indicate (in general terms expressed with the greatest caution) the 'sort' of thing that is likely to be bad for you. anything that weakens the body, that exhausts, disturbs or inflames the mi

when those phenomena began to occur, which, recorded in cold blood, did seem like madness. and the niyama of mars is the ruthless rage which jests at scars while dying of one's wounds. the grim lord of colonsay hath turned him on the ground, and laughed in death-pang that his blade the mortal thrust so well repaid' 11. the next of the heavenly bodies is the centre of all, the sun. the sun is the heart of the system; he harmonises all, energises all, orders all. his is the courage and energy which is the source of all the other lesser forms of motion, and it is because of this that in himself he is calm. they are planets; he is a star. for him all planets come; around him they all move, to him they all tend. it is this centralisation of faculties, their control, their motivation, which is

ergises all, orders all. his is the courage and energy which is the source of all the other lesser forms of motion, and it is because of this that in himself he is calm. they are planets; he is a star. for him all planets come; around him they all move, to him they all tend. it is this centralisation of faculties, their control, their motivation, which is the niyama of the sun. he is not only the heart but the brain of the system; but he is not the 'thinking' brain, for in him all thought has been resolved into the beauty and harmony of ordered motion. 12. the next of the planets is venus. in her, for the first time, we come into contact with a part of our nature which is none the less quintessential because it has hitherto been masked by our pre-occupation with more active qualities. venu

of yoga practices themselves. i assume that in the fortnight which has elapsed since my last lecture you have all perfected yourselves in asana and pranayama; that you daily balance a saucer brimming with sulphuric acid on your heads for twelve hours without accident, that you all jump about busily like frogs when not seriously levitated; and that your mantra is as regular as the beating of your heart. the remaining four limbs of yoga are pratyahara, dharana, dhyana and samadhi. i will give you the definition of all four at a single stroke, as each one to some extent explains the one following. pratyahara may be roughly described as introspection, but it also means a certain type of psychological experience. for instance, you may suddenly acquire a conviction, as did sir humphry davy, tha

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

tomb. this, then, is only the beginning and end of things, this "quartier macabre" beyond the north rampart with the mississippi on the other side. it is like the space between, our life which flows, and fertilizes as it flows, muddy and malarious as it may be, to empty itself into the warm bosom of the gulf stream, which (in our allegory) we may call the life of god. but our business is with the heart of things; we must go beyond the crude phenomena of nature if we are to dwell in the spirit. art is the soul of life and the old absinthe house is heart and soul of the old quarter of new orleans. for here was the headquarters of no common man--no less than a real pirate--of captain lafitte, who not only robbed his neighbors, but defended them against invasion. here, too, sat henry clay, who

give his name to a cigar. outside this house no man remembers much more of him than that; but here, authentic and, as i imagine, indignant, his ghost stalks grimly. here, too are marble basins hollowed--and hallowed--by the drippings of the water which creates by baptism the new spirit of absinthe. i am only sipping the second glass of that "fascinating, but subtle poison, whose ravages eat men's heart and brain" that i have ever tasted in my life; and as i am not an american anxious for quick action, i am not surprised and disappointed that i do not drop dead upon the spot. but i can taste souls without the aid of absinthe; and besides, this is magic of absinthe! the spirit of the house has entered into it; it is an elixir, the masterpiece of an old alchemist, no common wine. and so, as i

ious for quick action, i am not surprised and disappointed that i do not drop dead upon the spot. but i can taste souls without the aid of absinthe; and besides, this is magic of absinthe! the spirit of the house has entered into it; it is an elixir, the masterpiece of an old alchemist, no common wine. and so, as i talk with the patron concerning the vanity of things, i perceive the secret of the heart of god himself; this, that everything, even the vilest thing, is so unutterably lovely that it is worthy of the devotion of a god for all eternity. what other excuse could he give man for making him? in substance, that is my answer to king solomon. ii. the barrier between divine and human things is frail but inviolable; the artist and the bourgeois are only divided by a point of view-"a hair

ic than all the other gifts of all the gardens of the world. it is as if the first diviner of absinthe had been indeed a magician intent upon a combination of sacred drugs which should cleanse, fortify and perfume the human soul. and it is no doubt that in the due employment of this liquor such effects are easy to obtain. a single glass seems to render the breathing freer, the spirit lighter, the heart more ardent, soul and mind alike more capable of executing the great task of doing that particular work in the world which the father may have sent them to perform. food itself loses its gross qualities in the presence of absinthe and becomes even as manna, operating the sacrament of nutrition without bodily disturbance. let then the pilgrim enter reverently the shrine, and drink his absinth

ALEISTER CROWLEY ACROSS THE GULF

ng again upon my stone the jaw-bone of that bear-cub; and this time i bound it to a bough that i tore off from a certain tree that grew in the garden. now towards the morning i fell asleep, wrapped in the skin of the old shebear. and the great bear himself, the lord of the garden, saw me, and took me for his mate, and came to take his pleasure of me. then i being roused out of sleep struck at his heart with all my strength as he rose over me, and quitting my shelter ran among the trees. for i struck not home, or struck aslant. and the old bear, sore wounded, tore up the skin of his mate; and then, discovering the cheat, came after me. but by good fortune i found and wedged myself into a narrow pylon, too deep for him to reach me, though i could not go through, for the door was closed upon

ereof. for if any man murmured, he was slain incontinent, the people being mindful of the famine and the disease, and being minded to have no more of such, if it could by any means be avoided. they were therefore exceeding punctual with their gifts. but i was daily more afraid, being in a great sweat of passion, of which i dared to speak to no man. nor did i dare to speak even privily in mine own heart thereof, lest i should discover its nature. but i sent my favourite, the virgin istarah (slim, pallid, and trembling as a young lotus in the west wind, with my ring of office, to enquire of the old magus of the well. and he answered her by pointing upward to the sky and then downward to the earth. and i read this oracle as if ti were spoken "as above, so beneath" this came to me as i had flu

the brethren of the cross and rose unto this day "for asar un-nefer hath said: he that is found perfect before the gods hath said: these are the elements of my body, perfected through suffering, glorified through trial. for the scent of the dying rose is the repressed sigh of my suffering; the flame-red fire is the energy of my undaunted will; the cup of wine is the outpouring of the blood of my heart, sacrificed to regeneration; and the bread and salt are the foundations of my body which i destroy in order that they may be renewed. for i am asar triumphant, even asar un-nefer the justified one! i am her who is clothed with the body of flesh, yet in whom is the spirit of the mighty gods. i am he lord of life, triumphant over death; he who partaketh with me shall page 18 gulf.txt arise wit

nd vigour and victory. i passed therefore into these glowing abodes of amennti, clad in thick darkness, while my body lay entranced at the feet of the osiris in the ruined temple. now the god osiris sent forth his strange gloom to cover us, lest the people should perceive or disturb; therefore i lay peacefully entranced, and abode in amennti. there i confronted the devouring god, and there was my heart weighed and found perfect; there the two-and-forty judges bade me pass through the pylons they guarded; there i spoke with the seven, and with the nine, and with the thirty-three; and at the end i came out into the abode of the holy hathor, unto her mystical mountain, and being there crowned and garlanded i rejoiced exceedingly, coming out through the gate of the east, the beautiful gate, un

ecrate all that were there present, even the whole city of thebai. and i made the salutation unto the attendant gods, very forcibly, so that they responded with echoes of my adoration. and osiris accepted mine adoration with gladness as i journeyed about at the four quarters of the temple. now cometh the mysterious ceremony of assumption. i took upon myself the form of the god: i strove to put my heart in harmony with his. alas! alas! i was in tune with the dead soul of isis; my heart was as a page 21 gulf.txt flame of elemental lust and beauty; i could not- i could not. then the heavens lowered and black clouds gathered upon the firmament of nu. dark flames of lightning rent the clouds, giving no light. the thunder roared; the people were afraid. in his dark shrine the osiris gloomed, dis

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

october 12, 1875, in england- in the same country as shakespeare- edward alexander crowley grew up in a strict fundamentalist religious family, members of a sect called the "plymouth brethren. the first person to call him by that name and number by which he would become famous (after the reference in the book of revelation "the beast 666, was his mother, and he eventually took this appellation to heart. he changed his name to aleister crowley while still at cambridge, and by that name, plus "666, he would never be long out of print, or out of newspapers. for he believed himself to be the incarnation of a god, an ancient one, the vehicle of a new age of man's history, the aeon of horus, displacing the old age of osiris. in 1904, he had received a message, from what lovecraft might have call

ws with an unnatural light, the manifestations of the spirits feeding thereon. may anu protect us all! my scream had the effect of casting their ritual into chaos and disorder. i raced through the mountain path by which i had come, and the priests came running after me, although some seemed to stay behind, perhaps to finish the rites. however, as i ran wildly down the slopes in the cold night, my heart giving rise in my chest and my head growing hot, the sound of splitting rocks and thunder came from behind me and shook the very ground i ran upon. in fright, and in haste, i fell to the earth. rising, i turned to face whatever attacker had come nearest me, though i was unarmed. to my surprise what i saw was no priest of ancient horror, no necromancer of that forbidden art, but black robes f

sh called udu, in his jealousy, will rob the seal of its power. in such a case, it must be bathed in water of camphor, and the incantations and ritual performed once again. but, verily, it were better to engrave another. these secrets i give to thee at the pain of my life, never to be revealed to the profane, or the banished, or the worshippers of the ancient serpent, but to keep within thine own heart, always silent upon these things. peace be to thee! henceforth, from that fateful night in the mountains of masshu, i wandered about the country-side in search of the key to the secret knowledge that had been given me. and it was a painful and lonely journey, during which time i took no wife, called no house or village my home, and dwelt in various countries, often in caves or in the deserts

inanna takes her own for her own, and that once chosen by her no man may take another bride. her colour is the purest white. her manifestation is in the metal copper, and also in the most beautiful flowers of a field, and in the saddest death of the battlefield, which is that field's fairest flower. her gate is the third you will pass in the rites that follow, and in which place you will be of a heart to stay; but turn you face to the road that leads beyond, for that is your genuine goal, unless the goddess choses you. her step on the ladder of lights, built of old in babylon and at ur, is white. this is her seal, which you must engrave on copper, venus being exalted in the heavens, with no one about watching its construction. being finished, it is to be wrapped in the purest silk and lai

cher has been summoned, and he will do the deeds set down for him by the incantations. when he returns, he is to be dismissed as set down previously. know that, when images are used, they must be burned utterly, and the ashes buried in safe ground where none may find them, else to touch them would mean death. know that the evil spirits are principally seven, for the seven maskim who tear away the heart of a man and mock his gods. and their magick is very strong, and they are the lords over the shadows and over the depths of the seas, and reigned once, it is said, over magan, whence they came. the banishings, or exorcisms, are to be pronounced in a clear voice without trembling, without shaking. the arms should be held over the head in the attitude of a priest of shammash, and the eyes must

ALEISTER CROWLEY BOOK OF LIES

i am. i utter the word. i hear the word. the abyss the word is broken up. there is knowledge. knowledge is relation. these fragments are creation. the broken manifests light (2) the second triad which is god god the father and mother is concealed in generation. god is concealed in the whirling energy of nature. god is manifest in gathering: harmony: consideration: the mirror of the sun and of the heart. the third triad bearing: preparing. wavering: flowing: flashing. stability: begetting. the tenth emanation the world [10] commentary (the chapter that is not a chapter) this chapter, numbered 0, corresponds to the negative, which is before kether in the qabalistic system. the notes of interrogation and exclamation on the previous pages are the other two veils. the meaning of these symbols i

ation. it will be noticed that this cosmogony is very complete; the manifestation even of god does not appear until tiphareth; and the universe itself not until malkuth. the chapter many therefore be considered as the most complete treatise on existence ever written. note (2) the unbroken, absorbing all, is called darkness [11] 1 kappa-epsilon-phi-alpha-lambda alpha the sabbath of the goat o! the heart of n.o.x. the night of pan. pi-alpha-nu: duality: energy: death. death: begetting: the supporters of o! to beget is to die; to die is to beget. cast the seed into the field of night. book of lies get any book for free on: www.abika.com 11 life and death are two names of a. kill thyself. neither of these alone is enough [12] commentary( alpha) the shape of the figure i suggests the phallus; t

rd was uttered: the one exploded into one thousand million worlds. each world contained a thousand million spheres. each sphere contained a thousand million planes. each plane contained a thousand million stars. each star contained a many thousand million things. of these the reasoner took six, and, preening, said: this is the one and the all. these six the adept harmonised, and said: this is the heart of the one and the all. these six were destroyed by the master of the temple; and he spake not. the ash thereof was burnt up by the magus into the word. of all this did the ipsissimus know nothing. book of lies get any book for free on: www.abika.com 21 [22] commentary( digamma) this chapter is presumably called caviar because that substance is composed of many spheres. the account given of

or in the page of thine age is written rage! o my darling! we should not have spent ninety pounds in that three weeks in paris..slash the breaks on thine arm with a pole-axe! book of lies get any book for free on: www.abika.com 116 [120] commentary( nu-epsilon) the number 55 refers to malkuth, the ride; it should then be read in connection with chapters 28, 29, 49. the "drooping sunflower" is the heart, which needs the divine light. since jivatma was separated from paramatma, as in paragraph 2, not only is the divine unity destroyed but daath, instead of being the child of chokmah and binah, becomes the abyss, and the qliphoth arise. the only sense which abides is that of loss, and the craving to retrieve it. in paragraph 3 it is seen that this is impossible, owing (paragraph 4) to his not

yoni by lingam -we get the word "placet, meaning "it pleases. paragraphs 6 and 7 explain this further; it is necessary to separate things, in order that they might rejoice in uniting. see liber legis i, 28-30, which is paraphrased in the penultimate paragraph. in the last paragraph this doctrine is interpreted in common life by a paraphrase of the familiar and beautiful proverb "absence makes the heart grow fonder (ps. i seem to get a subtle after-taste of bitterness (it is to be observed that the philosopher having first committed the syllogistic error quaternis terminorum, in attempting to reduce the terms to three, staggers into non distributia medii. it is possible that considerations with sir wm. hamilton's qualification (or quantification) of the predicate may be taken as intervening

ALEISTER CROWLEY BOOK OF THE LAW

e is the law, love under will. the priest of the princes, ankh-f-n-khonsu the comment chapter i i,1: had! the manifestation of nuit. i,2: the unveiling of the company of heaven. i,3: every man and every woman is a star. i,4: every number is infinite; there is no difference. i,5: help me, o warrior lord of thebes, in my unveiling before the children of men! i,6: be thou hadit, my secret centre, my heart& my tongue! i,7: behold! it is revealed by aiwass the minister of hoor-paar-kraat. i,8: the khabs is in the khu, not the khu in the khabs. i,9: worship then the khabs, and behold my light shed over you! 10: let my servants be few& secret: they shall rule the many& the known. i,11: these are fools that men adore; both their gods& their men are fools. i,12: come forth, o children, under the st

n of division is as nothing, and the joy of dissolution all. i,31: for these fools of men and their woes care not thou at all! they feel little; what is, is balanced by weak joys; but ye are my chosen ones. i,32: obey my prophet! follow out the ordeals of my knowledge! seek me only! then the joys of my love will redeem ye from all pain. this is so: i swear it by the vault of my body; by my sacred heart and tongue; by all i can give, by all i desire of ye all. i,33: then the priest fell into a deep trance or swoon& said unto the queen of heaven; write unto us the ordeals; write unto us the rituals; write unto us the law! i,34: but she said: the ordeals i write not: the rituals shall be half known and half concealed: the law is for all. i,35: this that thou writest is the threefold book of l

wines and wines that foam! also, take your will and fill of love as ye will, when, where, and with whom ye will! but always unto me. i,52: if this be not aright; if ye confound the space-marks, saying: they are one; or saying, they are many; if the ritual be not ever unto me: then expect the direful judgments of ra hoor khuit! i,53: this shall regenerate the world, the little world my sister, my heart& my tongue, unto whom i send this kiss. also, o scribe and prophet, though thou be of the princes, it shall not assuage thee nor absolve thee. but ecstasy be thine and joy of earth: ever to me! to me! i,54: change not as much as the style of a letter; for behold! thou, o prophet, shalt not behold all these mysteries hidden therein. i,55: the child of thy bowels, he shall behold them. i,56: e

r is 11, as all their numbers who are of us. the five pointed star, with a circle in the middle& the circle is red. my colour is black to the blind, but the blue& gold are seen of the seeing. also i have a secret glory for them that love me. i,61: but to love me is better than all things: if under the night-stars in the desert thou presently burnest mine incense before me, invoking me with a pure heart, and the serpent flame therein, thou shalt come a little to lie in my bosom. for one kiss wilt thou then be willing to give all; but whoso gives one particle of dust shall lose all in that hour. ye shall gather goods and store of women and spices; ye shall wear rich jewels; ye shall exceed the nations of the earth in splendour& pride; but always in the love of me, and so shall ye come to my

bride. i am not extended, and khabs is the name of my house. ii,3: in the sphere i am everywhere the centre, as she, the circumference, is nowhere found. ii,4: yet she shall be known& i never. ii,5: behold! the rituals of the old time are black. let the evil ones be cast away; let the good ones be purged by the prophet! then shall this knowledge go aright. ii,6: i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life, yet therefore is the knowledge of me the knowledge of death. ii,7: i am the magician and the exorcist. i am the axle of the wheel, and the cube in the circle. come unto me is a foolish word: for it is i that go. ii,8: who worshipped heru-pa-kraath have worshipped me; ill, for i am the worshipper. ii,9: remember all ye t

ALEISTER CROWLEY CONCERNING DEATH

y, thou hast trembled. but the orb revolveth anon; the shadow passeth away from thee. there is the dissolution, and eternal ecstasy in the kisses of nu! for inasmuch as thou hast made the law of freedom thine, as thou hast lived in light and liberty and love, thou hast become a freeman of the city of stars .pa listen again to thine own voice within thee. is not hadit the flame that burns in every heart of man, and in the core of every star? is not he life, and the giver of life? and is not therefore the knowledge of him the knowledge of death? for it hath been shown unto thee in many other places how death and love be twins. now art thou the hunter, and death rideth beside thee with his horse and spear as thou chasest thy will through the forests of eternity, whose trees are the hair of nu

ALEISTER CROWLEY DUTY

"there is no law beyond do what thou wilt..thou hast no right but to do thy will. do that and no other shall say nay. for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect "love is the law, love under will "every man and every woman is a star" a. your duty to yourself 1. find yourself to be the centre of your own universe "i am the flame that burns in every heart of man, and in the core of every star" 2. explore the nature and powers of your own being. this includes everything which is, or can be for you: and you must accept everything exactly as it is in itself, as one of the factors which go to make up your true self. this true self thus ultimately includes all things soever: its discovery is initiation (the travelling inwards) and as its nature is

t! rejoice! there is no dread hereafter. there is no dissolution and eternal ecstacy in the kisses of nu "now rejoice! now come in our splendour and rapture! come in our passionate peace& write sweet words for the kings "thrill with the joy of life& death! ah! thy death shall be lovely: whose seeth it shall be glad. thy death shall be the seal of the promise of our agelong love. come! lift up thy heart& rejoice "is god to live in a dog? no! but the highest are of us. they shall rejoice: who sorroweth is not of use. beauty and strength, leaping laughter and delicious langour, force and fire, are of us" b. your duty to other individual men and women 1 "love is the law, love under will" unite yourself passionately with every other form of consciousness, thus destroying the sense of seperatene

ALEISTER CROWLEY LIBER 777

andidate table iv 24 cxvi. egyptian attribution of parts of the soul. cxvii. the soul (hindu. cxviii. the chakkras or centres of prana (hinduism. cxix. the ten fetters (buddhism. 0 hammemit. 1 kha, or yekh atma sahasrara (above head) aruparga 2 khai, or ka buddhi ajna (pineal gland) vikkikika 3 ba, or baie higher manas visuddhi (larynx) rupraga 4 silabata paramesa 5 patigha 6 lower manas anahata (heart) udakkha 7 kama manipura (solar plexus) mano 8 aib prana svadistthana (navel) sakkya-ditti 9 hati linga sharira muladhara (lingam and anus) kama 10 kheibt, khat, tet, sahu sthula sharira avigga cxx. magical images of the sephiroth. cxxi* the grades of the order. cxxii. the ten plagues of egypt. 0. 08=0. 1 ancient bearded king seen in profile 10 =18 ipsissimus death of first-born 2 almost any

le* 32 bis.table of correspondences 33 clxxxii. the human body. clxxxiii. legendary orders of being. 11 respiratory organs sylphs 12 cerebral and nervous systems voices, witches and wizards 13 lymphatic systems lemures, ghosts 14 genital system succubi 15 head and face mania, erinyes [euminides] 16 shoulders and arms gorgons, minotaurs 17 lungs ominous appearances, banshees 18 stomach vampires 19 heart horror, dragons 20 the back mermaids (and l, its zodiacal opposite, banshees 21 digestive system incubi, nightmares 22 liver fairies, harpies 23 organs of nutrition nymphs and undines, nereids &c. 24 intestines lami, stryges, witches 25 hips and thighs centaurs 26 genital system satyrs and fauns, panic-demons 27 muscular system furies, chim ras, boars (as in calydon &c. 28 kidneys, bladder &

m. 2. chasmalim. 3. chaioth. 4. aralim. 5. seraphim. 6. tarshishim. 7. auphanim. 8. auphanim. 9. aishim. 10. taphsarim. and there are many other schemes. col. cii. add daath, ydna. col. ciii. add daath, cerebrum medium, cuius locus est in parte capitis postica. but these have many other attributions, and each is itself divisible: thus chesed and geburah of tiphareth are the breasts; tiphareth the heart; netzach and hod the testicles; jesod the membrum virile; and malkuth, the anus. the signs of the zodiac are variously given, and the planets agree with the face: thus' and, the ears% and, the nostrils! and, the eyes; and, the mouth. the hand: thumb, a; 1st finger, d; 2nd, c; 3rd, e; 4th b. these, however, vary somewhat.10 col. cvi. these abodes are enclosed in four circles: the waters of we

ly refers to muaum, said (in a letter from c.s. jones to frank bennet) to be the word of a neophyte of a\a, representing the whole course of the breath. spelt \wawm in hebrew, it adds to 93 (it may also contain a concealed yod, not pronounced or counted in the enumeration, which would explain the fourth dot in m. m and the extra coloured band used to glyph the word in pyramidos. lines 1-9: in the heart of the master, section aves( birds, nine magical formula are given as the voices of various symbolic birds, apparently referred to the sephiroth 1-9, thus: 1 (the swan: aumgn (one version has aum) 2 (the phoenix: al 3 (the raven: amen 4 (the eagle: su 5 (the hawk: agla 6 (the pelican: iao 7 (the dove: hriliu 8 (the ibis: abrahadabra 9 (the vulture: mu line 24: possibly on (ayin nun) should a

ALEISTER CROWLEY LIBER CHANOKH

f lamentation and weeping laid up for the earth: which burn night and day, and vomit out the heads of scorpions, and live sulphur mingled with poison. these be the thunders that, 5678 times in the twenty-fourth part of a moment, roar with a hundred mighty earthquakes and a thousand times as many surges, which rest not, neither know any* time here.10 one rock bringeth forth a thousand, even as the heart of man doth his thoughts. woe! woe! woe! woe! woe! woe! yea, woe be to the earth, for her iniquity is, was, and shall be great. come away! but not your mighty sounds! the angle of d of c in the tablet of c. the prince of the chariot of the waters. the eleventh key oxiayala holado, od zodirome o coraxo das zodiladare raasyo. od vabezodire cameliaxa od bahala: niiso!11 salamanu telocahe! casar

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

en panels* in this re-publication, the original half-tones have been redone as line copy. each panel consists of an illustration of a single human in a black tau robe, barefoot with hood completely closed over the face. the hood displays a six-pointed figure on the forehead- presumably the radiant eye of horus of the a. a, but the rendition is too poor in detail. there is a cross pendant over the heart. the ten panels are numbered in black in the lower left corner. the panels are identified by two columns of numbered captions, 1 to 6 to the left and 7 to 10 to the right. the description is bottom to top and left to right "1. earth: the god set fighting" frontal figure. rt. foot pointed to the fore and angled slightly outward with weight on ball of foot. lf. heel almost touching rt. heel an

head 1.5 ft. from head to wrist and crooked as if supporting a ceiling just at head height with the finger tips. the palms face upward and the backs of the hands away from the head. thumbs closed to side of palms. fingers straight and together "3. water: the goddess auramoth" same body and foot position as #2, but head erect. arms are brought down over the chest so that the thumbs touch above the heart and the backs of the hands are to the front. the fingers meet below the heart, forming between thumbs and fingers the descending triangle of water "4. fire: the goddess thoum-aesh-neith" frontal. head and body like #3. arms are angled so that the thumbs meet in a line over the brow. palmer side facing. fingers meet above head, forming between thumbs and fingers the ascending triangle of fire

hands are crooked forward at shoulder level such that the hands appear to be clawing open a split veil- hands have progressed to a point that the forearms are invisible, being directly pointed at the front. lower arms are flat and horizontal in the plain of the image #6. has the same body posture as #1, feet in same position as #5. the arms are elbow down against abdomen, with hands forward over heart in claws such that the knuckles are touching. passing from #5 to #6 or vice versa is done by motion of shoulders and rotation of wrists. this is different from the other sign of opening the veil, the sign of the enterer, which is done with hands flat palm to palm and then spread without rotation of wrists "7-10. the l v x signs "7+ osiris slain- the cross" body and feet as in #2. head bowed

s closed and pointed down "9. v typhon- the trident" figure frontal and standing on tip toe, toes forward and heels not touching. head back. arms angled in a "v" with the body to the top and outward in the plain of the photo. fingers and thumbs as #7, but continuing the lines of the arms "10. x osiris risen- the pentagram" body and feet as in #7. head directly frontal and level. arms crossed over heart, right over left with hands extended, fingers closed and thumb on side such that the palms rest on the two opposite shoulders. introduction "epsilon-sigma-sigma-epsilon-alpha-iota alpha-theta-alpha-nu-alpha-tau-omicronsigma theta-epsilon-omicron-sigma, alpha-mu-beta-rho-omicron-tau-omicronsigma, omicron-upsilon-chi epsilon-tau-iota theta-nu-eta-tau-omicron-sigma pythagoras "magic is the high

fulfil himself to the utmost<nature" are simply at issue with their true wills. the murderer has the will-to-live; and his will to murder is a false will at variance with his true will, since he risks death at the hands of society by obeying his criminal impulse (illustration: a function imperfectly preformed injures, not xx only itself, but everything associated with it. if the heart is afraid to beat for fear of disturbing the liver, the liver is starved for blood, and avenges itself on the heart by upsetting digestion, which disorders respiration, on which cardiac welfare depends (27) every man should make magick the keynote of his life. he should learn its laws and live by them (illustration: the banker should discover the real meaning of his existence, the real motiv

ALEISTER CROWLEY MAGICK WITHOUT TEARS

lie on the green six bare inches too far from the hole; but the net result of these trifling mishaps is the difference of a whole stroke, and so probably between having and losing the hole) 26. every man has a right, the right of selfpreservation, to fulfill himself to the utmost.13 (illustration: a function imperfectly performed injures, not only itself, but everything associated with it. if the heart is afraid to beat for fear of disturbing the liver, the liver is starved for blood, and avenges itself on the heart by upsetting digestion, which disorders respiration, on which cardiac welfare depends) magic without tears get any book for free on: www.abika.com 48 27. every man should make magick the keynote of his life. he should learn its laws and live by them (illustration: the banker sh

without tears get any book for free on: www.abika.com 59 spirit and the rest have been used so many thousand times in so many thousand ways, usually by writers who knew not, or cared not for the necessity of definition that to use them to-day in any scientific essay is almost ludicrous. that is all, just now, sister; no more of your cavilling, please; sit down quietly with your 777, and get it by heart! love is the law, love under will. fraternally, 666 chapter iv the qabalah, the best training for memory cara soror, do what thou wilt shall be the whole of the law. now you must learn qabalah. learn this alphabet of magick. you must take it on trust, as a child does his own alphabet. no one has ever 34 found out why the order of the letters is what it is. probably there isn't any answer. if

s is called the tree of life. every idea soever can be, and should be, attributed to one or more of these primary symbols; thus green, in different shades, is a quality or function of venus, the earth, the sea, libra, and others. so also abstract ideas; dishonesty means "an afflicted mercury" generosity a good, though not always strong, jupiter; and so on. the tree of life has got to be learnt by heart; you must know it backwards, forwards, sideways, and upside down; it must become the automatic background of all your thinking. you must keep on hanging everything that comes your way upon its proper bough. magic without tears get any book for free on: www.abika.com 61 at first, of course, all this is dreadfully confusing; but persist, and a time will come when all the odd bits fit into the

ngs of light as time and desperate study have thrown on many other obscure passages, to leave no doubt whatever in my mind that he is indeed the supreme qabalist of all time "i asked you how to work it" don't be so peevish, querulous, and impatient; your zeal is laudable, but it's wasting your own time to hurry me. well, when you've got this alphabet of numbers (in its proper shape) absolutely by heart, with as many sets of attributions as you can commit to memory without getting confused, you may try a few easy exercises, beginning with the past("how many sets of attributions- well, certainly, the hebrew and greek alphabets with the names and numbers of each letter, and its meaning: a couple of lists of god-names, with a clear idea of the character, qualities, functions, and importance of

croquet if it were not spiced by equally contin- 35* this passage appears to be a direct hint at the formula of the ix o.t.o, and the preparation of the elixir of life. 53 magic without tears get any book for free on: www.abika.com 95 ual defeat. the purest documents of the white school are found in the sacred books of thelema. the doctrine is given in excellent perfection both in the book of the heart girt with the serpent and the book of lapis lazuli. a single passage is adequate to explain the formula. 7. moreover i beheld a vision of a river. there was a little boat thereon; and in it under purple sails was a golden woman, an image of asi wrought in finest gold. also the river was of blood, and the boat of shining steel. then i loved her; and, loosing my girdle, cast myself into the st

ALEISTER CROWLEY MEDITATION

e had better content one's self with statements which are not worth the trouble of doubting. the ultimate idea of meditation being to still the mind, it may be considered a useful preliminary to still consciousness of all the functions of the body. this has been dealt with in the chapter on asana. one may, however, mention that some yogis carry it to the point of trying to stop the beating of the heart. whether this be desirable or no it would be useless to the beginner, so he will endeavour to make the breathing very slow and very regular. the rules for this practice are given in liber ccvi. the best way to time the breathing, once some little skill has been acquired, with a watch to bear witness, is by the use of a mantra. the mantra acts on the thoughts very much as pranayama does upon

an as a method. up to this point ancient authorities have been fairly reliable guides, except with regard to their crabbed ethics; but when they get on the subject of results of meditation, they completely lose their heads. they exhaust the possibilities of poetry to declare what is demonstrably untrue. for example, we find in the shiva sanhita that "he who daily contemplates on this lotus of the heart is eagerly desired by the daughters of gods, has clairaudience, clairvoyance, and can walk in the air" another person "can make gold, discover medicine for disease, and see hidden treasures" all this is filth. what is the curse upon religion that its tenets must always be associated with every kind of extravagance and falsehood? there is one exception; it is the a'.a, whose members are extre

iology which has apparently no reference to the facts of the dissecting-room. prominent in this class are the seven cakkras, which will be described in part ii. there are also various "nerves, equally mythical<knowledge has advanced since crowley wrote this> the second class is "objects of devotion" such as the idea or form of the deity, or the heart or body of your teacher, or of some man whom you respect profoundly. this practice is not to be commended, because it implies a bias of the mind. you can also meditate on "your dreams" this sounds superstitious; but the idea is that you have already a tendency, independent of your conscious will, to think of those things, which will consequently be easier to think of than others. that this i

all, and to formulate a method free from all dogmatic bias, and based only on the ascertained facts of anatomy, physiology, and psychology "q" can you give me a brief abstract of this method "a" the main idea is that the infinite, the absolute, god, the over-soul, or whatever you may prefer to call it, is always present; but veiled or masked by the thoughts of the mind, just as one cannot hear a heart-beat in a noisy city "q" yes "a" then to obtain knowledge of that, it is only necessary to still all thoughts. 44 "q" but in sleep thought is stilled "a" true, perhaps, roughly speaking; but the perceiving function is stilled also "q" then you wish to obtain a perfect vigilance and attention of the mind, uninterrupted by the rise of thoughts "a" yes "q" and how do you proceed "a" firstly, we

and strong, slaying even god, should he distract thy attention from the chosen act! last, all these things in one o'erpowered, time that the midnight blossom flowered! the oneness is. yet even in this, my son, thou shall not do amiss if thou restrain the expression, shoot thy glance to rapture's darkling root, discarding name, form, sight, and stress even of this high consciousness; pierce to the heart! i leave thee here: thou art the master. i revere thy radiance that rolls afar, o brother of the silver star! crowley "aha" issued by order of the great white brotherhood known as the a'.a "witness our seal" n "praemonstrator-general" diagram: a'.a. seal photograph: the colotype of crowley from equinox i, 3, just before page 11, titled underneath "aleister crowley" part ii- magick preliminar

ALEISTER CROWLEY SEPHER SEPHIROTH

o kwh a beating, striking, collision h)kh and there was (gn 1:3; see s.d. 1:31) yhyw not, no )l 32 (coalescence of hyh) and hwhy: macroprosopus and microprosopus. this is symbolised by the hexagram. suppose the 3 hehs conceal the 3 mothers: aleph, mem and shin; and we get 358 q.v) hwhyh) lord; not lb the bond of matrimony gwwyz was pure hkz zig-zag, fork-lightning zyzx unity dyxy glory dwbk mind, heart, centre bl 33 sorrow; wept, mourned lb) spring, fountain; ruins; wave; dung; oil vessel lg 34 god the father: divine name attributed to jupiter b) l) to ransom, avenge, pollute l)g to reveal )lg wretched; a pauper ld a common person; uneducated, ignorant +wydh 35 agla, a name of god (notariqon of ateh gibor le-olahm adonai, 858 )lg) boundary, limit lbg he will go khy 36 the mystic number of

ion rs) abhorrence, abomination (is. 66:24) nw)rd festival prayer book rwzxm 262 lofty nwrh) severities n)rwbg terrible )rwnh chambers, rooms myrdx eye to eye (i.r.q. 645) ny(b ny( 263 gematria )yr+mg pained srg 264 gemanations h (lit. gcarvings h; cf. 224) myqwqx footprints (foot fs breadth (deut. 2:5) krdm a straight row rds channels, pipes my+hr 265 architect lkyrd) broke down srh a cry of the heart; anguish, anxiety hq(c 266 contraction mwcmc 267 illicit, forbidden rws) the merkabah: a chariot; a seat, throne hbkrm 268 stones of the sling (lqh ynb) 270 i.n.r.i (initials of iesus nazaraeus rex iudaeorum; igni natura renovata integra; intra nobis regnum dei; isis naturae regina ineffabilis; and many other sentences. see crowley, coll. works vol. i. appendix) y r n y enemy r( evil; friend

ALEISTER CROWLEY TAO TEH KING

vey the results of spiritual experience to intelligent students. it is therefore not altogether without confidence that i present this translation of the tao teh king to the public. i hope and believe that careful study of the text, as elucidated by my commentary, will enable serious aspirants to the hidden wisdom to understand with fair accuracy what lao tze taught. it must however be laid to 10 heart that the essence of his system will inevitably elude intellectual apprehension unless it be illuminated from above by actual living experience of the truth. such experience is only to be attained by unswerving application to the practices which he advocates. nor must the aspirant content himself with the mere attainment of spiritual enlightenment, however sublime. all such achievements are b

ALEISTER CROWLEY THE BANNED LECTURE

cause of the destruction of the great civilisation of rome? what corrupted the spirit of a people unconquerable in arms? what but the spread of the slave morality of jewish communists of the period? if you will take your new testaments from your pockets, you will find in the fourth chapter of the acts of the apostles and the thirty-second verse "and the multitude of them that believed were of one heart and soul: and not one of them said that aught of the things that he possessed was his own, but that they had all things in common" of course one of them, and he too was a jew, tried to hold out on the kitty, and was struck miraculously dead for his pains. lenin and trotsky never did as well! so, as roman catholics are always telling us, the church has a monopoly of logic, and the pope argued

ALEISTER CROWLEY THE HEART OF THE MASTER

parents of ankh-af-na-khonsu. these are lesser forms of nuit and hadit. ankh-af-na-khonsu of course has a direct relationship to ra-hoor-khuit; he is the physical incarnation of that god. crowley remarked that this ritual is not satisfactory unless there be a properly constructed circle marked with the hexagram and six lamps. he further stated that this ritual is neither perfect nor inspiredfethe heart of the master get any book for free on: www.abika.com 1 the heart of the master by aleister crowley get any book for free on: www.abika.com the heart of the master get any book for free on: www.abika.com 2 the heart of the master by aleister crowley ordo templi orientis p.o box 2303 berkeley, ca 94702 (c) copyright o.t.o. june 21, 1985 e.v. sun in cancer moon in leo an 81 e.n* the heart of t

vast beyond eye to mark it's bounds, even were not all dark with blight of fog and thick with marish damp. a few of us are half awake, gaze dumbly on the east. no light responds. alas for me who am too much alive with the horrible and hopeless ache for sleep of one half-drugged! dazed, stupified- i know not who i am- i know not whence i came- i know not whither i go. vaguely i say within my dull heart: i must not sleep the heart of the master get any book for free on: www.abika.com 3 because i am a soldier. but of what captain, in what war? i cannot guess. there is but a dim shape as of some disaster long, oh! very long ago- the dusty memory of some leader who failed, some plan that broke its spine- i am sure of this: that all discipline is done, all courage quashed, all purpose perished

raught by the bitterness of their hearts. so, when they noted the voice, they mocked. i heard "a star in the west. what folly" or "that is no voice of any leader of ours" or "star in the west? beware: that is the star called wormwood" then, presently, from the blind land behind the mountain, comes one heavy groan, then the sound of a fall, made vile by a titter of malignant tinkling laughter. the heart of the master get any book for free on: www.abika.com 4 there follow ghoulish wailings. the mystery, the evil darkness of these incoherent cries, sets my teeth on edge with horror. and yet i cannot give up the hope which thrilled me at the voice. but so keen, so desolate, so deadly, is the pain of my spirit that blank darkness overwhelms me altogether. umbra. within the vision is a dream- i

y to smear themselves more thickly in the face. their impotent malice so exceeds itself that i am moved for a moment to laugh. at that, as at the master-spell of a great sage, the charm is snapped: i soar into sanity. i must be simple indeed! how did i fail for a moment to understand that broken-spectres must be shadows cast by some star, a sun, upon sun-lifted vapours- that all these diverse the heart of the master get any book for free on: www.abika.com 5 shapes of madness are but distortions of one form upon the mountain-crest, a solitary shadow- the shadow of a man! lux i stood erect. i found myself unhurt. i turned. i lifted up mine eyes. behold! the hill! the apex of the colossal pyramid is crowned by a stern silent figure, cut in sharp silhouette against the orb of the sun. i cried

f one form upon the mountain-crest, a solitary shadow- the shadow of a man! lux i stood erect. i found myself unhurt. i turned. i lifted up mine eyes. behold! the hill! the apex of the colossal pyramid is crowned by a stern silent figure, cut in sharp silhouette against the orb of the sun. i cried aloud: hail unto thee, o star that art the sun, star that mountest the height of the heavens! but my heart answered me, mysteriously, yet so that it availed me to understand it "he riseth not nor sets! he goeth shining on his way, and before him the earth reeleth in the rhythm of her bacchanal dance" then knew i also this: all these poor dead men that lay about me had been slain by their own fear, their fault of faith in deeming that the sun- or any star- could die. and now i, who had only felt t

ALEISTER CROWLEY THE I CHING

y, press on! good going, if thou reap with never a plough! yet- innocence oft bears guilt's branded brow. firmness, correctness; these bid woe begone. the good man sick? he needs no doctor-don. time's come when silence's book is best to con. 26 the ta khu hexagram earth of lingam- ta khu: the great accumulation; quit thy private virtue when state needeth it. peril; move not, but look within thine heart. then, with due care, be ready for the start. now, with good horse, well trained, play hard thy part! block even the young bull's horns! he's safer so. castrate the boar- its teeth will gently show. then rule the stars- good fortune aid thine art! 27 the i hexagram earth of fire- i: nourishment; the matter and the mode, demand that thought should indicate the road. suffice thyself; else- how

ire. retreat with dignity- rekindle fire. 34 the ta kwang hexagram fire of lingam- ta kwang: great strength. be firm and self-reliant; but- tyrannous to use it like a giant! plant firm thy feet, but dare not yet to move! thy firm correctness exercise and prove. fences entangle rams who blindly shove. strength fails to force some gates that yield to love. thine purpose gained, relax- nor tax thine heart so; once tangled, the best chance is- to know thou art so! 35 the zin hexagram sun of yoni- zin: to advance- when thou hast won folk ease, thy lord shall give thee gifts and dignities. firm, patient and great hearted, wait thy day! move with regret- the royal mother's way! confidence thus begotten- why delay? advance by stealth; the marmot guide thee yet; woo not success; the games's the gam

danger teach thee low to go! fight fire with fire, or sink in mud supine! troubles mean profits for the men who know. caution! foresee the action of the foe! 52 the kan hexagram earth of earth- kan: earth; keep silence like thy spine! see none about thee! thus the silk of wisdom's spun. plant firm thy feet; repose be now thy law. thy legs 'twere ill to advance them or withdraw. if loins move, the heart's liable to riot. keep still thy body's fidgets, johnny raw, and, for the love of heaven hold thy jaw! fortune attends who persevere in quiet. 53 the kien hexagram air of earth- kien: gradual progress: be thy right firm carriage suggestive of a lady's decent marriage. wild geese approach the shore- with care they fly! they reach the rocks- and pasture joyfully. dry plains they cross- it need

ALEISTER CROWLEY THE LAW OF LIBERTY

l core of all being. the manifested universe comes from the marriage of nuit and hadit; without this could no thing be. this eternal, this perpetual marriage-feast is then the nature of things themselves; and therefore everything that is, is a crystallization of divine the law of liberty get any book for free on: www.abika.com 4 ecstasy. hadit tells us of himself "i am the flame that burns in the heart of every man, and in the core of every star" he is then your own inmost divine self; it is you, and not another, who are lost in the constant rapture of the embraces of infinite beauty. a little further on he speaks of us "we are not for the poor and the sad; the lords of the earth are our kinsfolk "is a god to live in a dog? no! but the highest are of us. they shall rejoice, our chosen: who

re is the dissolution, and eternal ecstasy in the kisses of nu" it all depends on your own acceptance of this new law, and you are not asked to beleive anything, to accept a string of foolish fables beneath the intellectual level of a bushman and the moral level of a drug-fiend. all you have to do is to be yourself, to do your will, and to rejoice "dost thou fail? art thou sorry? is fear in thine heart" he says again "where i am, these are not" there is much more of the same kind; enough has been quoted already to make all clear. but there is a further injunction "wisdom says; be strong! then canst thou bear more joy. be not animal: refine thy rapture! if the law of liberty get any book for free on: www.abika.com 5 thou drink, drink by the eight-and-ninety rules of art; if thou love, excee

ALEISTER CROWLEY THE LOST CONTINENT

the mind. i myself, for example, had unknowingly been trained to record these observations by the life of a butterfly. all my impressions came clear on the soft wax of my brain; i had never worried because the scratch on the wax in no way resembled the sound it represented. in other words, i observed perfectly because i never knew that i was observing. so, if you pay sufficient attention to your heart, you will make it palpitate. i accordingly proceed to a description of the country. aleister crowley .pa i. of the plains beneath atlas, and its servile race. atlas is the true name of this archipelago--continent is an altogether false term, for every 'house' or mountain peak was cut from its fellows by natural, though often very narrow waterways. the african atlas is a mere offshoot of the

o on: but especially a word i can only translate as 'to her, a defective pronoun existing only in the dative. what the living atla really was, is a secret of secrets* we know it only from its epithets, its veils. thus it was 'that black which makes black white. it was 'twenty-six feet high and fifteen feet across--oh my lords, it is the essence of the incommensurable' it was 'the wife of zro 'the heart of zro 'desire of zro 'the atla that eats atlas 'the swallower up of her own house 'the pelican 'the fire-nest of the phoenix, according to the greatest of the poets. and the burden of his hymns of worship was that it must be destroyed. it was impossible to approach the atla without being instantly sucked up and devoured by it. this was the greatest death, and ardently desired by all. the fa

intellectual development; but so far from being able to travel through space, they could hardly move in their own element. another school argued that as zro in vapour combined the virtues of the liquid and the solid zro, so a fiery state might be produced which would so impregnate their bodies as to make them 'mates of the aether. this school held that fiery zro already existed in nature "in the heart of the living atla, and asserted that those who died by absorption into atla passed straight to venus. many of them therefore tried hard to obtain messages from that planet. familiar with newton's first law of motion, they further held it possible to prepare zro in such a state that a current of it could never be deflected or dissipated, and so, if it could be made in sufficient quantity, a

own free life; and it often occurred that a woman, having borne two children to a man and married him, would bear two children to another man, and so on perhaps for two centuries, thus acquiring a cohort of husbands. such an arrangement must clearly have lead to grave confusion had any question of property and inheritance been involved, but notions so unfortunate were unknown. where all had every heart's desire, of what value were they? it is true that some division of labour (though little) was involved in the social scheme, but it occurred to no one to regard the supervision of serviles as less honourable than the offering of great sacrifices. in a perfect organism one part is as necessary and decent as any other part, and no sane observer can reason otherwise. for a perfect organism has

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

d' or 'evil' are merely terms descriptive of relations between destructible combinations. thus quinine is 'good' for a malarial patient, but 'evil' for the germ of the disease. heat is 'bad' for ice-cream and 'good' for coffee. the indivisible essence of things, their 'souls, are indifferent to all conditions soever, for none can in any way affect them. al i,6 "be thou hadit, my secret centre, my heart& my tongue" the old comment 6. the recipient of this knowledge is to identify himself with hadit, and thus fully express the thoughts of her heart in her very language. the new comment nuit formulates me as hadit, especially in the three centres of consciousness of her being. in this way, for this purpose, i became the complement of her. these centres are those of love, life and language. du

the original brand of american freedom- which really was freedom- contained the precept to leave other people severely alone, and thus assured the possibility of expansion on his own lines to every man. al i,32 "obey my prophet! follow out the ordeals of my knowledge! seek me only! then the joys of my love will redeem ye from all pain. this is so: i swear it by the vault of my body; by my sacred heart and tongue; by all i can give, by all i desire of ye all" the old comment 32. the rule and purpose of the order; the promise of nuit to her chosen. the new comment it is proper to obey the beast, because his law is pure freedom, and he will give no command which is other than a right interpretation of this freedom. but it is necessary for the development of freedom itself to have an organiza

ut it also includes every act soever? yes; i meant it to do so. it is not possible to utter word or do deed without producing the exact effect proper and necessary thereto. thus magick is the art of life itself. magick is the management of all we say and do, so that the effect is to change that part of our environment which dissatisfies us, until it does so no longer. we "remould it nearer to the heart's desire" magick ceremonies proper are merely organized and concentrated attempts to impose our will on certain parts of the cosmos. they are only particular cases of the general law. but all we say and do, however casually, adds up to more, far more, than our most strenuous operations "take care of the pence, and the pounds will take care of themselves" your daily drippings fill a bigger bu

must be taught that all roads are equally royal, and that the only question for him is "which road is mine" all details are equally likely to be of the essence of his personal plan, all equally 'right' in themselves, his own choice of the one as correct as, and independent of, his neighbour's preference for the other. he must not be ashamed or afraid of being homosexual if he happens to be so at heart; he must not attempt to violate his own true nature because public opinion, or mediaeval morality, or religious prejudice would wish he were otherwise. the oyster stays shut in his shell for all darwin may say about his "low stage of evolution, or puritans about his priapistic character, or idealists about his unfitness for civic government. the advocates of homosexuality "primus inter pares

nd stress of suffering to spur them. they prove with euler's exactness and hinton's passion that heterosexuality entrains an infinity of ills; jealousies, abortions, diseases, infanticides, frauds, intrigues, quarrels, poverty, prostitution, persecution, idleness, self-indulgence, social stress, over-population, sex-antagonism. they show with poincare's precision that jesus and paul struck at the heart of hell when they proclaimed marriage a scourge, and offered the testimony of john and timothy to support the plea of plato on behalf of paederastic passion. out of the court there slunk mark antony, his toga to his face, one of the legion of lost souls that woman had withered; behind him groped blind samson, disinherited adam, feeling his way along the table where they had piled countless p

ALEISTER CROWLEY THE OTO GNOSTIC MASS

let it be ever thus; that men speak not of thee as one but as none; and let them speak not of thee at all, since thou art continuous. during this speech the priestess must have divested herself completely of her robe. see ccxx i:62. the priestess: but to love me is better than all things; if under the night-stars in the desert thou presently burnest mine incense before me, invoking me with a pure heart, and the serpent flame therein, thou shalt come a little to lie in my bosom. for one kiss wilt thou then be willing to give all; but whoso gives one particle of dust shall lose all in that hour. ye shall gather goods and store of women and spices; ye shall wear rich jewels; ye shall exceed the nations of the earth in splendour and pride; but always in the love of me, and so shall ye come to

e jewels! drink to me, for i love you! i love you. i am the blue-lidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky. to me! to me! the priest mounts the second step. the priest: o secret of secrets that art hidden in the being of all that lives, not thee do we adore, for that which adoreth is also thou. thou art that, and that am i. i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life; yet therefore is the knowledge of me the knowledge of death. i am alone; there is no god where i am. the deacon and all rise to their feet, with the hailing sign. the deacon: but ye, o my people rise up and awake. let the rituals be rightly performed with joy and beauty. there are rituals of the elements and feasts of t

r theodor reuss, and sir aleister crowley--oh sons of the lion and the snake! with all thy saints we worthily commemorate them worthy that were and are and are to come. may their essence be here present, potent, puissant and paternal to perfect this feast! the people: so mote it be. the earth the deacon: mother of fertility on whose breast lieth water, whose cheek is caressed by air, and in whose heart is the sun's fire, womb of all life, recurring grace of seasons, answer favorably the prayer of labour, and to pastors and husbandmen be thou propitious. the people: so mote it be. the principles the deacon: mysterious energy, triform, mysterious matter, in fourfold and sevenfold division, the interplay of which things weave the dance of the veil of life upon the face of the spirit, let ther

ALEISTER CROWLEY THE QABALAH

hers of the hebrew alphabet. in daath is said to be the head of the great serpent nechesh or leviathan, called evil to conceal its holiness (cjn= 358= hycm, the messiah or redeemer, and tywl= 496= twklm, the bride) it is identical with the kundalini of the hindu philosophy, the kwan-se-on of the mongolian peoples, and means the magical force in man, which is the sexual force applied to the brain, heart, and other organs, and redeemeth him. the gradual disclosure of these magical secrets to the poet may be traced in these volumes,32 which it has been my privilege to be asked to explain. it has been impossible to do more than place in the hands of any intelligent person the keys which will permit him to unlock the many beautiful chambers of holiness in these palaces and gardens of beauty and

ALEISTER CROWLEY THE SWORD OF SONG

than avow my fear the naples liquefaction may be false. i hear you recommend, i might at least eliminate, decrassify my faith since i adopt it: keeping what i must and leaving what i can; such points as this. still, when you bid me purify the same, to such a process i discern no end. first cut the liquefaction, what comes last but fichte s clever cut at god himself. i trust nor hand, nor eye, nor heart, nor brain to stop betimes: they all get drunk alike. the first step, i am master not to take. this is surely the apotheosis of wilful ignorance! we may think, perhaps, that browning is hedging when, in the last paragraph, he says: for blougram, he believed, say, half he spoke* and hints at some deeper ground. it is useless to say, this is blougram and not browning. browning could hardly hav

st the citadel of the almighty. if i be appealed of blasphemy of irreverence in my treatment of these subjects, i will take refuge in browning s own apology, from the very poem i am attacking: i have done: and if any blames me, thinking that merely to touch in brevity the topics i dwell on were unlawful or worse, that i trench with undue levity on the bounds of the holy and the awful i praise the heart and pity the head of him, and refer myself to thee, instead of him, who head and heart alike discernest, looking below light speech we utter where frothy spume and frequent splutter prove that the soul s depths boil in earnest! but i have after all little fear that i am seriously wrong. that i show to my critics the open door to the above city of refuge my be taken as merely another gesture

k. little by little they bubble and leak; such as i have to the world i discover. words are they weak ones at best? they shall speak! ascension day 7 his achievement. plan of poem. connspuez dieu! apology for manner of poem. a chance for tibet. hopes. identity of poet. attention drawn to my highly decorative cover. shields? be they paper, paint, lath? they shall cover 70 well as they may, the big heart of a lover! swords? let the lightning of truth strike the fortress frowning of god! i will sever one more tress off the white beard22 with his son s blood besprinkled, carve one more gash in the forehead23 hate-wrinkled: 75 so, using little arms, earn one day better ones; cutting the small chains,24 learn soon to unfetter one s limbs from the large ones, walk forth and be free! so much for b

he pleasing crawfords! lost! lost! lost !78 the holy spirit, friend! beware! ah! ten days yet to pentecost! come that, i promise you but stay! at present tis ascension day! 750 at least your faith should be content. i quarrel not with this event. the supernatural element? i deny nothing at the term it is just nothing i affirm. 755 the fool (with whom is wisdom, deem the scriptures rightly) in his heart saith (silent, to himself, apart) this secret \yhla ya 79 see the good psalm! and thus, my friend! 760 my diatribes approach the end and find us hardly quarelling. and yet you seem not satisfied? the literal mistranslated thing must not by sinners be denied. 765 go to your chapel then to pray (i promise mr. chesterton80 before the muse and i have done a grand ap-pre-ci-a-ti-on of brixton on

ck to swinburne s19 counsel rare, kissing the universe its rod, as thus he sings for this is god; be man with might, at any rate, in strength of spirit growing straight 90 and life as light a-lving out! so swinburne doth sublimely state, and he is right beyond a doubt. so, i m a poet or a rhymer; a mountaineer or mountain climber. 95 so much for crowley s vital primer. the inward life of soul and heart, that is a thing occult, apart: but yet his metier or his kismet as much as these you have of his met. 100 so you be butcher; you be baker; you, plymouth brother, and you, quaker; you, mountebank, you, corset-maker: while for you, my big beauty,20 (chicago packs pork) i ll teach you the trick to be hen-of-the-walk. 105 shrick a music-hall song with a double ong-tong! dance a sprightly can-ca

ALEISTER CROWLEY EQ I 1

h of his god. with his naked feet he made starry blossoms in the glade, softly, softly, as he went to the sombre sacrament, stealthy stepping to the tryst in his gown of amethyst. earlier yet his soul had come to the hill of martyrdom, 37 where the charred and crook d stake like a black envenomed snake by the hangman's hands is thrust through the wet and writhing dust, never black and never dried heart's blood of a suicide. he had plucked the hazel rod from the rude and goatish god, even as the curved moon's waning ray stolen from the king of day. he had learnt the elvish sign; given the token of the nine: once to rave, and once to revel, once to bow before the devil, once to swing the thurible, once to kiss the goat of hell, once to dance the aspen spring, once to croak, and once to sing

evers! fern-frail fronds of fantastic diamonds, glimmering with ethereal azure in each exquisite embrasure. on the shaft the letters laced, as if dryads lunar-chaste with the satyrs were embraced, spelled the secret of the key "sic pervenias" and he went his wizard way, inweaving dreams of things beyond believing. when he will, the weary world of the senses closely curled like a serpent round his heart shakes herself and stands apart. so the heart's blood flames, expanding, strenuous, urgent, and commanding; and the key unlocks the door where his love lives evermore. she is of the faery blood; all smaragdine flows its flood. 42 glowing in the amber sky to ensorcelled porphyry. she hath eyes of glittering flake like a cold grey water-snake. she hath naked breasts of amber jetting wine in he

d god, when he saw the sacred mother smile on the ibis that flew up the foam of nile bearing the limbs unblessed, unborn, that the lurking beast of nile had torn! 43 so (for the world is weary) i these dreadful souls of sense lay by. i sacrifice these impure shoon to the cold ray of the waning moon. i take the fork d hazel staff, and the rose of no terrene graff, and the lamp of no olive oil with heart's blood that alone may boil. with naked breast and feet unshod i follow the wizard way to god. wherever he leads my foot shall follow; over the height, into the hollow, up to the caves of pure cold breath, down to the deeps of foul hot death, across the seas, through the fires, past the palace of desires; where he will, whether he will or no, if i go, i care not whither i go. for in me is th

d i don't know that much happiness is good for a man himself; at any rate, during the ten or fifteen years in which i was happiest, i did least; made least progress, i mean, as a workman and the least intellectual advantage as a man. but when my girls began to grow up and detach themselves from the home, my intellectual nature began to stir again. one must have some interests in life, and, if the heart is empty, the head becomes busier, i often think "one day i had a notable visit. a man came in to get a pair of spectacles made: a remarkable man. he was young, gay and enthusiastic, with an astonishing flow of words, an astonishing brightness of speech and manner. he seemed to light up the dingy old shop with his vivacity and happy frankness. he wanted spectacles to correct a slight dissimi

ls of the great masters of the past; and so your work can only apply to the present and to the future. but that is enough, and more than enough' he added quickly 'go on: there are millais' eyes to get too; and corot's in france, and half a dozen others; and glad i shall be to put you on the scent. you will do wonderful things, my friend, wonderful things "i was mightily uplifted by his praise and heart-glad, too, in my own way; but resolved at the same time not to give up the idea of making velasquez-glasses and rembrandt-glasses; for i had come to know and to admire these masters through rossetti's talk. he was always referring to them, quoting them, so to say; and, for a long time past, i had accustomed myself to spend a couple of afternoons each week in our national gallery, in order to

ALEISTER CROWLEY EQ I 5

hou feel in thy body, which shall shiver and leap with the shock, and that also must both be suffered and overcome. 8 4. after the lightning flash, resteth in the zenith a minute point of light. and this light shall radiate until a right cone be established upon the sea, and it is day. with this thy body shall be rigid, automatically; and this shalt thou let endure, withdrawing thyself into thine heart in 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

tops, fiercer and fonder than scorpions that writhe and curl in the fiery breast of an arab girl["the dancers issue from beyond the veil" 18 "the prophet" sway like the lilies, gentle girls! like lilies glimmer! furl yourselves as he lily furls its radiance dimmer! curl as the lily-petal curls, subtler and slimmer! unfold your ranks and waft yourselves apart, that i may guess what pearl is at the heart, what dew-drop glistens on the crown gold-wrought within the chalice of your coiled cohort "the musicians" the flutes coo. it is the voice of love in spring, at dawn, in dew; and piercing through those low loves that rejoice, wails in the violin that supreme string of passion, that is more akin to death than love, that shrieking sin whose teeth tear passion's tortured skin and drink love's b

emerald spangled skin, hooded with harvest hair close-coiled, her serpent eyes hold ineffable sorceries! slender, and full, and straight is she as an almond tree blest by an hermit! her serpent eyes hold ineffable sorceries! slow she sways; her white arms ripple from rosy finger to rosy nipple, ripple and flow like the melody of the flutes and the violins. and! i see! i see- she smiles on me the heart of a million sins, each keener than death! her serpent eyes hold ineffable sorceries "the musicians" hush! hush! the young feet flush, the marble's ablush. the music moves trilling, like wolves at the killing, moaning and shrilling, and clear as the throb in the throat of a thrush! rustling they sway like a forest of rush in the storm, and away! 20 away! blow the blossoms of virgin bosoms on

rl. mine! mine! maid divine. curl! curl! peach and pearl. twist! twist! the towering trances are not sun-kissed like our delicate dances. expanses of fancies, the turn of the ankle! the wave of the wrist enhances romances! twine! twine! tread me a measure! the dotard is dead that disturbed our pleasure with his doubt about 25 souls and skins, and the quickened shoots of pain that he tore from the heart's core of the dreadful flutes and the terrible violins. joy! joy! girl and boy! he is dead! let us laugh! let us dance! let us love! leave the corpse there as it lies! we shall measure a new true dance around and above, and taste of the treasure, the torrent of pleasure! curl! curl! peach and pearl! mine! mine! maid divine! whirl! whirl! boy and girl! twine! twine! rose and vine "the musicia

ut a series of statements and propositions which, in the first place, are to be intellectually grasped and comprehended; in the second, to be applied to every action of our daily lives, to be practised, to be lived, up to the fullest extent of our powers. this fact of the essentially practical nature of our religion is again and again insisted upon in the holy books. though one man should know by heart a thousand stanzas of the law, and not practise it, he has not understood the dhamma. that man who knows and "practises" one stanza of the law, he has understood the dhamma, he is the true follower of the buddha. it is the practice of the dhamma that constitutes the true buddhist, not the mere knowledge of its tenets; it is the carrying out of the five precepts, and not their repetition in t

ALEISTER CROWLEY EQ I 5

clouds! uncover yourselves! for the love of my son! who are they that trouble thee? who are they that slew thee? o light! come thou, who art joined with me to bruise the dragon's head. we, who are wedded, and the earth perceiveth it not! o that our bed were seen of men, that they might rejoice in my fertility: that my sister might partake of my great light. o light of god, when wilt thou find the heart of man- write not! i would not that men know the sorrow of my heart, amen! i turned me to the west, and the archangel bore a flaming book, on which was written an in enochian. within was drawn a fiery scorpion, yet cold withal. until the book of the east be opened! until the hour sound! 5 until the voice vibrate! until it pierce my depth; look not on high! look not beneath! for thou wilt fin

and of the cross. aumale, algeria "november" 23, 1909, between 8 and 9 p.m. the cry of the 27th aethyr, which is called zaa there is an angel with rainbow wings, and his dress is green with silver, a green veil over silver armour. flames of many-coloured fire dart from him in all directions. it is a woman of some thirty years old, and she has the moon for a crest, and the moon is blazoned on her heart, and her sandals are curved silver, like the moon. and she cries: lonely am i and cold in the wilderness of the stars. for i am the queen of all them that dwell in heaven, and the queen of all them that are pure upon earth, and the queen of all the sorcerers of hell. i am the daughter of nuit, the lady of the stars. and i am the bride of them that are vowed unto loneliness. and i am the moth

; and her face is bent over the cauldron, and she is blowing opalescent silvery rings on to the rose; and each ring as it touches the water bursts into flame, and the rose takes new colours. and now she lifts her head, and raises her hands to heaven, and cries: o mother, wilt thou never have compassion on the children of earth? was it not enough that the rose should be red with the blood of thine heart, and that its petals should be by 7 and by 7? 16 she is weeping, weeping. and the tears grow and fill the whole stone with moons. i can see nothing and hear nothing for the tears, though she keeps on praying "take of these pearls, treasure them in thine heart. is not the kingdom of the abyss accurst" she points downward to the cauldron; and now in it there is the head of a most cruel dragon

the angel receding, very sweet and faint and sorrowful, saying: far off and lonely in the secret stone is the unknown, and interpenetrated is the knowledge with the will and the understanding. i am alone. i am lost, because i am all and in all; and my veil is woven of the green earth and the web of stars. i love; and i am denied, for i have denied myself. give me those hands, put them against my heart. is it not cold? sink, sink, the abyss of time remains. it is not possible that one should come to zaa. give me thy face. let me kiss it with my cold kisses. ah! ah! ah! fall back from me. the word, the word of the aeon is makhashanah. and these words shalt thou say backwards: 17 ararnay obolo maharna tutulu nom lahara en nediezo lo sad fonusa sobana arana binuf la la la arpazna uohulu when

han the lightning. yet am i hemmed in by the armies of night, singing, singing prases unto him that is smitten by the thunderbolt of the abyss. is not the sky clear behind the sun? these clouds that burn thee up, these rays that scorch the brains of men with blindness; these are heralds before my face of the dissolution and the night. ye are all blinded by my glory; and though ye treasure in your heart the sacred word that is the last lever of the key to the little door beyond the abyss, yet ye gloss and comment thereupon; for the light itself is but illusion. truth itself is but illusion. yea, these be the great illusions beyond life and space and time. let thy lips blister with my words! are they not meteors in thy brain? back, back from the face of the accursed one, who am i; back into

ALEISTER CROWLEY EQUINOX EQ I 1 2

judgment. in lower animals the effects of cannabis indica resemble those in man, and present the 252 same variations. a stage of exaltation with increased movements is sometimes present, and is followed by depression, lassitude and sleep. reflex excitability is first increased and then diminished. cannabis indica differs from opium in producing no disturbance of digestion and no constipation. the heart is generally accelerated in man when the drug is smoked. its intravenous injection into animals slows the pulse, partly through inhibitory stimulation and partly through direct action upon the heart muscle. the pupil is generally somewhat dilated. death from acute poisoning is extremely rare, and recovery has occurred after enormous doses. the continued abuse of hashish by natives of the eas

arly understood that nearly all the work hitherto has been preliminary; the intention is to get the chittam (thought-stuff) flowing evenly in one direction. also one practises detaching it from the virttis (impressions) one looks at everything without seeing it. o coffee! by the mighty name of power do i invoke thee, consecrating thee to the service of the magic of light. let the pulsations of my heart be strong and regular and slow! let my brain be wakeful and active in its supreme task of self-control! that my desired end may be effected through thy strength, adonai, unto whom be the glory for ever! amen without lie, and amen, and amen of amen. 11.0. i now proceed to the hammam. 24 12.0. the bath is over. i continued the mantra throughout, which much alleviated the torture of massage. bu

duly prepared by dclxxi. 12.57. alas! in vain have i tried even the supreme ritual of awaiting the beloved, although once i thought ah! give unto thy beloved in sleep! how ashamed i should be, though! for an earthly lover one would be on tiptoe of excitement, trembling at every sound, eager, afraid i will, however, rise and open (as for a symbol) the door and the window. oh that the door of my heart were ever open! for he is always there, and 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

f 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 came up last night with dr. r--d was that of writing rubbish for magazines. he thought that one could do it in the intervals of serious work; but i do not think that one should take the risk. i have spent these many years t

ife, who in her whirling dance invokes that word. 3. they salute the word. the signs and m--m1 must be a chorus, if anything. 4. the miraculous appearance of iacchus, uninvoked. 40 10.50 1. the 3 questions. 2. the 4 ordeals. warning and comfort as an appeal to the officers. 3. the threshold. 1 weh note:"m--m" refers to the secret neophyte word of the a. a. the chorus of purification. the hymn "my heart, my mother! as already written, years ago. 4. at the altar. the accusation and defence as antiphonies. 5. the journey. bar and pass, and the 4 visions even as a mighty music. 6. the hanged man the descent of adonai. 7. the installation signs, etc. sealing as for opening; but insert sacrament. 1.15. during a lunch of 12 oysters, c pes bordelaise, tarte aux c rises, caf noir, dispatched with

ALEISTER CROWLEY EQUINOX EQ I 2 2

nsated. wherefore reborn as i am by a stream profane and foul in the reign of a tortured lamb, in the realm of a sexless owl, 211 i am set apart from the rest by meed of the mystic rune that reads in peril and pest the ambrosial moon- the moon! for under the tawny star that shines in the bull above i can rein the riotous car of galloping, galloping love; and straight to the steady ray of the lion-heart lord i career, pointing my flaming way with the spasm of night for a spear! o moon! o secret sweet! chalcedony clouds of caresses about the flame of our feet, the night of our terrible tresses! is it a wonder, then, if the people are mad with blindness, and nothing is stranger to men than silence, and wisdom, and kindness? nay! let him fashion an arrow whose heart is sober and stout! let him

hing is stranger to men than silence, and wisdom, and kindness? nay! let him fashion an arrow whose heart is sober and stout! let him pierce his god to the marrow! let the soul of his god flow out! whether a snake or a sun in his horoscope heaven hath cast, it is nothing; every one shall win to the moon at last. 212 the mage hath wrought by his art a billion shapes in the sun. look through to the heart of his heart, and the many are shapes of one! an end to the art of the mage, and the cold grey blank of the prison! an end to the adamant age! the ambrosial moon is arisen. i have bought a lily-white goat for the price of a crown of thorns, a collar of gold for its throat, a scarlet bow for its horns. i have bought a lark in the lift for the price of a butt of sherry: with these, and god for

right; he it is who is ever rising before us like a mist to obscure our path or to magnify our goal; yet nevertheless he is not only the cloud but that ultimate fire- if we could only understand him as he is; ah! my brothers, this is the great work. why does he do this and that, if he can do that and this? asks the doubter. because he chooses to, answers the believer. but the man after god's own heart thinks and reasons nothing, he feels there is neither doing nor choosing, and, dimly though it be, he sees that both of these foolish men, who think themselves so wise, possess but various little segments of one great circle, and that each imagines his segment a perfect circumference in itself. presently the mystic himself discovers that his circle which contained all their segments is but a

will say "it is indeed very beautiful; but i will go back and find some other road "i am sure it would be too long a journey" says a second "i could not afford it; i too will return "there are no guides here" says a third "how foolish for me to attempt so high a peak" 228 "i am not strong enough" says a fourth "i have no chart "my business won't let me "my wife is against it" thus god enters the heart of man in a thousand forms and tempts man as he tempted eve in the garden of eden, and abraham in the land of moriah. but the strong man replenishing his wallet, and filling his flask, girds a goat-skin about him, and taking his staff sets forth on his great travel to the summit of the mountain of god; and curious to relate, and terrible to tell, the whole length of that wizard way satan fol

ielded. therefore the "hegemon" answers for him "darkness is thy name! thou art the great one of the path of the shades" the hegemon then suddenly lifts the veil, and the candidate sees before him standing on the steps of the throne the hiereus with sword pointed to his breast. slowly sinking the blade the "hiereus" says "child of earth, fear is failure: be thou therefore without fear! for in the heart of the coward virtue abideth not! thou hast known me, so pass thou on" the candidate is then re-veiled. then the "kerux" again bars his way, saying "child of earth! unpurified and unconsecrated! thou canst not enter the path of the east" this barring of the path is an extension of the meaning of the previous one, and the commencement of the formulation of the angle of kether. once again is t

ALEISTER CROWLEY EQUINOX EQ I 2 3

rrible to see. she swam about and about, and beat herself with her fins like one distracted; and then she would clamber up, with her fore-fins on the edge of the rock, and glower into mansie's face. he turned to go off with the two young ones under his arm- they were sucking at his coat the while- when the mother gave such a cry of despair, so human, so desolate, that it went straight to mansie's heart, and turning again, he saw the 342 mother lying on her side with her head on the rock, and the tears were streaming from her eyes. so he stopped down and placed the little selkies near her, and the mother clasped them to her bosom with her megs and then she looked up into mansie's face, and all the happiness in the world was in that look: for on that day the selkie did everything but speak

and then in little ripples to his mouth, just as the sea had almost lifted him from his rock, he felt something grip him by the collar of his coat, and in a few moments he found himself in shallow water. looking round, he saw a big seal swimming to the rock, where she dived, picked up his basket of fish, and then swam back to the land. he took the basket from her mouth and then said with all his heart "geud bless the selkie that deus no' forget" for it was the same seal which he had seen on hackness forty years before. she was a very old seal now but mansie would have known her motherly face amongst a thousand. in the folklore of the hebrides, also, the seal occupies a 343 prominent place. not only has a certain mystery been woven into his life, but even in death his carcass has been accr

ame into the room again "well" said he "i thought that by now you would have found your way to submit to necessity and reintegrate your real personality. what did you see in my box? i told him, and instantly he grew pale and staggered. but after a moment he looked furiously at me, and resumed his former manner "by god" he said "i cannot believe you. how you have found out my secret and learned by heart the things which one ought to see in my box, but which one does not, i ignore. but you cannot possibly have seen them" i swore that i was no impostor. but he refused to listen to me, and called his two men. they came, and began verifying the measure he had taken of me "too long" said he, when it was completed "you have grown out of shape. we shall have to cut out and plane you in order that

hment could not be conceived by the morbid imagination of a madman. and now i am here, in this secluded spot, with no prospect but the most horrible of lives. but, dear unknown reader of this history, you to whom a trustworthy messenger will deliver it, do not let my personal sorrow trouble you because 363 of this incoherent anticipation of the rest of my story. i should raise no sympathy in your heart by whimpering over myself. it is true that i am inclined to run riot in self-lamentations; but great men always are. and i shall try henceforth not to give way to that unwholesome tendency. i have much already to be forgiven. in my cage, then, to resume, i was just passing from a state of dreadful mental agony to a more settled and hopeful disposition. for the second time the man-who-had-los

hem into contact with the beauties of our civilisation. for this object the mighty box is of the utmost importance; and here i touch on the first difficulty which i encountered. the destiny of man being precarious and unsettled, my soul was often wandering at large in its anxiety to provide for the future of the lofty thoughts of my late tormentor. i had banished all hatred and bitterness from my heart and forgiven my enemy. he had done me a great wrong, dragging me pitilessly away from the peaceful occupations of my life, cutting and planing my worthy form in order that i should fit his coffin. he had driven me to his ship, and was the cause of my present exile. two young kittens had placed all their hope in me, and i was failing to fill my paternal duty towards them. i was working at my

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ncellarius illustration facing page 12: the signs of the grades. these are arranged as ten panels* these are all halftone photos of a single human in a black tau robe, barefoot with hood completely closed over the face. the hood displays a six-pointed figure on the forehead- presumably the radiant eye of horus of the a. a, but the rendition is too poor in detail. there is a cross pendant over the heart. the ten panels are numbered in white in the upper left, but the numerals are very dim even in the ist edition (some blurred out entirely in the weiser edition. the panels are identified by two columns of numbered captions, 1 to 6 to the left and 7 to 10 to the right. the description is bottom to top and left to right "1. earth: the god set fighting" frontal figure. rt. foot pointed to the f

head 1.5 ft. from head to wrist and crooked as if supporting a ceiling just at head height with the finger tips. the palms face upward and the backs of the hands away from the head. thumbs closed to side of palms. fingers straight and together "3. water: the goddess auramoth" same body and foot position as #2, but head erect. arms are brought down over the chest so that the thumbs touch above the heart and the backs of the hands are to the front. the fingers meet below the heart, forming between thumbs and fingers the descending triangle of water "4. fire: the goddess thoum-aesh-neith" frontal. head and body like #3. arms are angled so that the thumbs meet in a line over the brow. palmer side facing. fingers meet above head, forming between thumbs and fingers the ascending triangle of fire

ward at shoulder level such that the hands appear to be clawing open a split veil- hands have progressed to a point that the forearms are invisible, being directly pointed at the front. upper arms are flat and horizontal in the plain of the image #6. has the same body posture as #1, feet in same position as #1 but flat to the floor. the arms are elbow down against abdomen, with hands forward over heart in claws such that the knuckles are touching. passing from #5 to #6 or vice versa is done by motion of shoulders and rotation of wrists. this is different from the other sign of opening the veil, the sign of the enterer, with is done with hands flat palm to palm and then spread without rotation of wrists "7-10. the l v x signs "7+ osiris slain- the cross" body and feet as in #2. head bowed

s closed and pointed down "9. v typhon- the trident" figure frontal and standing on tip toe, toes forward and heals not touching. head back. arms angled in a "v" with the body to the top and outward in the plain of the photo. fingers and thumbs as #7, but continuing the lines of the arms "10. x osiris risen- the pentagram" body and feet as in #7. head directly frontal and level. arms crossed over heart, right over left with hands extended, fingers closed and thumb on side such that the palms rest on the two opposite shoulders. liber o vel manvs et sagittae svb figvra vi i. 1. this book is very easy to misunderstand; readers are asked to use the most minute critical care in the study of it, even as we have done in its preparation. 2. in this book it is spoken of the sephiroth and the paths;

xists. 3. the vibration of god-names. as a further means of identifying the human consciousness with that pure portion of it which man calls by the name of some god, let him act thus: 4("a) stand with arms outstretched("see" illustration("b) breathe in deeply through the nostrils, imagining the name of the god desired entering with the breath("c) let that name descend slowly from the lungs to the heart, the solar plexus, the navel, the generative organs, and so to the feet. 17("d) the moment that it appears to touch the feet, quickly advance the left foot about 12 inches, throw forward the body, and let the hands (drawn back to the side of the eyes) shoot out, so that you are standing in the typical position of the god horus<"see" illustration in vol. i. no. 1 "blind force> and at the same

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things used in due form""of the robes and insignia" the mighty magus of art shall wear a white robe, yellow sash, red overmantle, indigo nemys, upon her breast shall she bear a great tablet whereon is the magic seal of mercury; and over this the lamen bearing the signature of taphthartharath, on its obverse the lamen of a hierophant. she shall wear also a dagger in her sash, and a red rose on her heart: and she shall carry in her left hand the ankh of thoth, and in her right the ibis wand. the assistant magus of art shall wear a white robe, with a girdle of snake-skin; a black head-dress and a lamen of the spirit, on its obverse the lamen of the hiereus. and he shall bear in his right hand a sword; and in his left hand the magical candle; and a black chain about his neck. the magus of the

candidates were about to run amuck. rough translation "look out! look out! here come the drunks" submit themselves unto thee; and whosoever humbleth himself in dust and ashes before thee, to such an one art thou propitious! who would not praise thee then, lord of the universe! who would not extol thee! unto whom there is no like, whose dwelling is in heaven, and in every virtuous and god-fearing heart. o god the vast one_ thou are in all things. o nature, thou self from nothing: for what else shall i call thee! in myself i am nothing, in thee i am all self, and live in thy selfhood from nothing! live thou in me, and bring me unto that self which is in thee! amen [all rise_ a pause "magus of art" fratres of the order of the rosy cross, let us purify and consecrate this place as the hall of

ture that treadeth upon the earth. if i say come up upon the mountains, the celestial waters shall flow at my word; 13 see tablet of earth. 14 the four elemental tablets. 15 se "liber o" the equinox, vol. i. no. 2. for i am r incarnate, khephra created in the flesh! i am the living image of my father tmu, lord of the city of the sun! the god who commands in in my mouth: the god of wisdom is in my heart: my tongue is the sanctuary of truth: and a god sitteth upon my lips! my word is accomplished each day, and the desire of my heart realises itself like that of ptah when he creates his works. since i am eternal everything acts according to my designs, and everything obeys my words. therefore do thou come forth unto me from thine abode in the silence, unutterable wisdom, all-light, all-power

re kokab that thou come forth here now, in this present day and hour, and appear in visible form before us; in the great magic triangle without this circle of art. hb:taw i bind and conjure thee anew: by the magical figures which are traced upon the ground: by the magic seal of mercury i bear upon my breast: by the eight magic lamps that flame around me: by thy seal and sigil which i bear upon my heart: that thou come forth, here, now, in this present day and hour, and appear in visible and material form before us, in the great magic triangle without this circle of art. hb:resh i bind and conjure thee anew: by the wisdom of thoth the mighty god: by the light of the magic fire: by the unutterable glory of the godhead within me: by all powerful names and rites: that thou come forth, here, 18

vaoan [if at this time that spirit be duly and rightly materialized, then pass on to the request of the mighty magus of art; but if not, then doth the magus of art assume the god form of thoth, and say] thou comest not! then will i work and work again. i will destroy thee and uproot thee out of heaven and earth and hell. thy place shall be come empty; and the horror of horrors shall abide in thy heart, and i will overwhelm thee with fear and trembling, for "soul mastering terror" is my name [if at this point he manifest, then pass on to the final request of the mighty magus of art; if not, continue holding the arms in the sign of apophis] brother assistant magus! thou wilt write me the name of this evil serpent, this spirit taphthartharath, on a piece of pure vellum, and thou shalt place

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

as sober, and saw truth. he, who was freed from the coils of the great serpent theli coiled round the universe, he knew how deep the slaver of that snake had entered into us, infecting us, rotting our very bones with poisonous drunkenness. and so his cutting irony_ drink no intoxicating drinks! when i go to take pansil,9 it is in no spirit of servile morality; it is with keen sorrow gnawing at my heart. these five causes of sorrow are indeed the heads of the serpent of desire. four at least of them snap their fangs on me in and by virtue of my very act of receiving the commands, and of promising to obey them; if there is a little difficulty about the fifth, it is an omission easily rectified_ and i think we should make a point about that; there is a great virtue in completeness. 309 yes! d

not sure that he is not a great poet; but that he is a great mystic there can be no manner of doubt "strange houses of sleep" conceived in the abyss of a noble mind and brought forth in travail of chaos that hath been stirred by the breath, is one of the finest records of mystical progress that is possible to imagine. i may be biased in my judgment by this fact, that long ago when first my young heart stirred within me at the sound of the trumpet_ perchance of israfel_ and leapt to grasp with profane hands the holy grail, it was to mr. waite that i wrote for instruction, it was from him that came the first words of help and comfort that i ever had from mortal man. in all these years i have met him but once, and then within a certain veil; yet still i can go to his book as a child to his f

ld come and take up serious occultism seriously; leave vague theorising and loose assertion, and her "larger whole" for our "narrow way" christobel wharton. the tragic life-history of the man william shakespeare. by frank harris. 7"s" 6"d" it has always been a source of harmless amusement, in our leisure hours, to watch our learned men grappling with shakespeare. to study him, the knower of man's heart, they have withered their own; to interpret the witness of life, they have refused to live, and, surrounded by a thousand foolish folios, have sat gloomily in the mouldering colleges of oxford, or walked the horrid marshes of cambridge, and produced uncounted pages of most learned drivel. frank harris had another way than that. he took life in both hands and shook it; he made his own study o

they have withered their own; to interpret the witness of life, they have refused to live, and, surrounded by a thousand foolish folios, have sat gloomily in the mouldering colleges of oxford, or walked the horrid marshes of cambridge, and produced uncounted pages of most learned drivel. frank harris had another way than that. he took life in both hands and shook it; he made his own study of the heart of man, enlarging, not restricting, his own; and many a night has he lain under the stars on the savannah or the sierra, with shakespeare for his pillow. his result is accordingly different. his knowledge of shakespeare is a living, bleeding, truth; there is no room in his great heart and brain for the lumber of the pedants. more, frank harris is himself a creative artist, a freeman of the c

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they are false shadows of the never-waning moon of love. olympas. what thought is worthy? marsyas. truly none save one, in that it is but one. keep the mind constant; thou shalt see ineffable felicity. increase the will, and thou shalt find it hath the strength to be resigned. resign the will; and from the string will's arrow shall have taken wing, and from the desolate abode found the immaculate heart of god! olympas. the word is hard! marsyas. all things excite their equal and their opposite. be great, and thou shalt be_ how small! be naught, and thou shalt be the all! eat not; all meat shall fill thy mouth: drink, and thy soul shall die of drouth! fill thyself; and that thou seekest is diluted to its weakest. empty thyself; the ghosts of night flee before the living light. who clutches

his partial i, this moan of an hurt beast! sores keep alive by scratching. health is peace. unknown and unexpressed because at ease are the most high congruities. olympas. then death is thine "attainment? i can do no better than to die! marsyas. indeed, that "i" that is not god is but a lion in the road! knowest thou not (even now) how first the fetters of restriction burst? in the rapture of the heart self hath neither lot nor part. 18 marsyas. tell me, dear master, how the bud first breaks to brilliance of bloom: what ecstasy of brain and blood shatters the seal upon the tomb of him whose gain was the world's loss our father christian rosycross! marsyas. first, one is like a gnarled old oak on a waste heath. shrill shrieks the wind. night smothers earth. storm swirls to choke the throat

rending roar- and night is darker than before. olympas. nay, master, master! terror hath so fierce an hold upon the path? life must lie crushed, a charred black swath, in that red harvest's aftermath! marsyas. life lives. storm passes. clouds dislimn. the night is clear. and now to him who hath endured is given the boon of an immeasurable moon. the air about the adept congeals to crystal; in his heart he feels one needle pang; then breaks that splendour infinitely pure and tender_ and the ice drags him down! 19 olympas. but may our trembling frame, our clumsy clay, endure such anguish? marsyas. in the worm lurks an unconquerable germ identical. a sparrow's fall were the destruction of the all! more; know that this surpasses skill to express its ecstasy. the thrill burns in the memory like

d time. my lord, my lord, even now i see thee there in infinite motion! and beyond there is the disk, the wheel of things; like a black boundless diamond whirring with millions of wings! olympas. master! marsyas. know also that above these portents hangs no veil of love; but, guarded by unsleeping eyes of twice seven score severities, the veil that only rips apart when the spear strikes to jesus' heart! a mighty guard of fire are they with sabres turning every way! their eyes are millstones greater than the earth; their mouths run seas of blood. woe be to that accurs d man of whom they are the iniquities! swept in their wrath's avenging flood to black immitigable seas! 24 woe to the seeker who shall fail to rend that vexful virgin veil! fashion thyself by austere craft into a single azure

ay, not to veil the truth to him who sought it, groping in the dim halls of illusion, said the sages in all the realms, in all the ages "keep silence" by a word should come your sight, and we who see are dumb! we have sought a thousand times to teach our knowledge; we are mocked by speech. so lewdly mocked, that all this word seems dead, a cloudy crystal blurred, though it cling closer to life's heart than the best rhapsodies of art! olympas. yet speak! marsyas. ah, could i tell thee of these infinite things of light and love! there is the peacock; in his fan innumerable plumes of pan! oh! every plume hath countless eyes_ crown of created mysteries- each holds a peacock like the first. olympas. how can this be? 28 marsyas. the mind's accurst. it cannot be. it is. behold, battalion on batt

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d that he would become but a puppet in her hands, but a top to be played with and when broken cast aside, he quietly rose as if nothing unusual had occurred; and replacing the bust on the mantelpiece turned towards her and commenced with her a magical conversation; that is to say a conversation which outwardly had but the appearance of the politest small talk but which inwardly lacerated her evil heart, and burnt into her black bowels as if each word had been a drop of some corrosive acid. she writhed back from him; and then again approached him even more beautiful than she had been before. she was battling for her life now, and no longer for the blood of another victim. if she lost, hell yawned before her, the hell that every once beautiful woman who is approaching middle age, sees before

consciousness. its essential characteristic being the unity of subject and object, a new world is revealed. sam dhi is but an expansion of this, so far as i can see. the slaying of any of these thoughts often leaves their echoes gradually dying away. now that we have come to the end of this long chapter, let us turn back on the upward slope and survey the road which winds beneath us, and lose not heart when but little of it can be seen, for the mountain's side is steep, and the distance from our last halting-place seems so short, not on account of our idleness, but because of the many twists and turnings that the road has taken since we left our last camp below, when the sun was rising and all was golden with the joy of great expectations. for, in truth, we have progressed many a weary lea

he changeless one. and though we may have scraped clean the palimpsest of our 186 mind, our labours are in vain, if, when once it is stretched out spotless before us, we start scribbling over it our silly riddles, our little thoughts, our foolish "yeas" and "nays" the finger of god alone may write upon it, cleanly and beautifully, and the words that are written cannot be read by the eye or in the heart of man, for alone can they be understood by him who is worthy to understand them. now, though frater p. had not as yet proved this, had not as yet accomplished the cleansing of the book of his mind, he had, however, built up on his own empirical observation so invulnerable a theory, that it now only remained for him to obtain that fine proportion, that perfect adjustment, that balancing of t

here, girlie, why did you refuse him "reculer pour mieux "sauter" is all very well, don't you know, but he gives twice who gives quickly. euphemia. that's the point, father. if you accept a man the first time he asks you it's practically bigamy! ossory. but- little girl, you ought to accept him at once. he will make you an excellent husband- i wish it["pompously] it has ever been the desire of my heart to see my phemie happily mated before i lay my old bones in the grave. euphemia. but i don't love him. he's a quirk. ossory. tut! nonsense! appetite comes with eating. euphemia. but i don't care for "hors d'oeuvre" ossory. euphemia, this is a very serious matter for your poor old father. euphemia. what have you got to do with it? really, father- ossory. i have everything to do with it. the f

the wet earth we toil. sunken, sunken was the sun ere ever the moon uprose, and the tall dark trees cast shadows dun over the lonely way; over the moorland the long path goes we trod at the close of day. we sped to reach the dark green hill. the hill of the bloody bowl, and the shadows were watching, watching us still as we crept in the shadowless path, over the moor to the mother troll with the heart that was pierced in wrath. 236 stumbling over the fallen leaves, sliding over the dew, staring up at the barley sheaves that nod in the autumn wind, we pushed and jostled the twilight thro, shrilling to those behind. and ere the night had grown to noon we were under the bloody bowl, and then uprose a huge pale moon. behind the shivering trees; and so we found the mother troll well-skilled in

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knew his father. still he sate, nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. the knight approves the justice done, and pays with that his rowels' debt; while yet the forehead of the son stands beaded with an icy sweat. 4 god's angel, standing sinister, unfurls this scroll- a sable stain "who wins the spur shall ply the spur upon his proper heart and brain" he gave the sign of malison on traitor knights and perjured men; and ever by the sea rode on sir palamede the saracen. ii behold! arabia's burning shore rings to the hoofs of many a steed. lord of a legion rides to war the indomitable palamede. the paynim fly; his troops delight in murder of many a myriad men, following exultant into fight sir palamede the saracen. now when a year

llume the deep, the blue pavilions blaze to heaven. silent and stern the northward way they ride; alone before his men staggers through black to rose and grey sir palamede the saracen. 8 iii there is a rock by severn mouth whereon a mighty castle stands, fronting the blue impassive south and looking over lordly lands. oh! high above the envious sea this fortress dominates the tides; there, ill at heart, the chivalry of strong sir palamede abides. now comes irruption from the fold that live by murder: day by day the good knight strikes his deadly stroke; the vultures claw the attended prey. but day by day the heathen hordes. gather from dreadful lands afar, a myriad myriad bows and swords, as clouds that blot the morning star. soon by an arrow from the sea the lady of palamede is slain; his

ight poison-dipp d dart: it fareth ever sure and staunch, and smiteth him upon the haunch. then as sir palamede overhauls the stricken quarry, slack it droops, staggers, and final down it falls. triumph! gape wide, ye golden walls! lift up your everlasting doors, o gates of camelot! see, he swoops down on the prey! the life-blood pours: the poison works: the breath implores its livelong debt from heart and brain. alas! poor stag, thy day is done! the gallant lungs gasp loud in vain: thy life is spilt upon the plain. sir palamede is stricken numb as one who, gazing on the sun, sees blackness gather. blank and dumb, the good knight sees a thin breath come out of his proper mouth, and dart over the plain: he seeth it sure by some black magician art shape ever closer like an hart: 36 while suc

e is stricken numb as one who, gazing on the sun, sees blackness gather. blank and dumb, the good knight sees a thin breath come out of his proper mouth, and dart over the plain: he seeth it sure by some black magician art shape ever closer like an hart: 36 while such a questing there resounds as god had loosed the very pit, or as a thirty couple hounds are in its belly as it bounds! full sick at heart, i ween, was then the loyal knight, the weak of wit, the butt of lewd and puny men, sir palamede the saracen. 37 xiv northward the good knight gallops fast, resolved to seek his foe at home, when rose that vision of the past, the royal battlements of rome, a ruined city, and a dome. there in the broken forum sat a red-robed robber in a hat "whither away, sir knight, so fey "priest, for the d

of dawn illume their dreadful peaks. there dragons stretch their horrid coils adown the winding clefts and creeks: from hideous mouths their venom boils. but palamede their fury 'scapes, their malice by his valour foils, climbing aloft by bays and capes of rock and ice, encounters oft the loathly sprites, the misty shapes of monster brutes that lurk aloft. o! well he works: his youth returns his heart revives: despair is doffed 49 and eager hope in brilliance burns within the circle of his brows as fast he flies, the snow he spurns. ah! what a youth and strength he vows to the achievement of the quest! and now the horrid height allows his mastery: day by day from crest to crest he hastens: faster fly his feet: his body knows not rest, until with magic speed they ply like oars the snowy wa

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ried "oh, that we might perish, and become as pearls of blackness on the breast of the silence, lending the waste places of the world our darkness, that the vision might burst in the brain of the seer, and we be formed anew, and reborn in the light world" but the other voice was silent, and the noise of waters swept me back into the world, and i lay asleep on a hill-side. bearing for evermore the heart of a goddess, and the brain of a man, and the wings of the morning clipped by the shears of the silence; so must i wander lonely, nor know of the light till i enter into the darkness. omnia vincam. 23 how to keep fit, by c.t.schofield, m.d. w. rider and sons. 1"s" net. there is a deal of sound sense in this little manual. the author castigates faddists, though to my mind not severely enough

felt ashamed of himself. he took his watch in his hand and looked at the time of night. 31 twenty-one minutes past one o'clock- the day war marching towards its first duality. the door opened behind him, and the creaking wood caused him to jump up. the daughter of his host stood in her night-garments, a poem in pale green and white. she said nothing; and he imitated the wisdom of her silence. his heart began a wild, unhealthy fandango; his temples ached; his legs shook under him. he felt himself paling; strange impulses prompted him to a return to ancestral savagery. alas, he sadly lacked experience. however, the woman had burned her vessels, and meant to help him "lionel" she said "i have come "i see" he managed to answer hoarsely, but the words in his throat seemed to feel like two huge

in thy brilliance, mine own! o beautiful! o barbarous! seductive as a serpent is that poises head and hood, and makes his body tremble to the drone of tom-tom and of cymbal wooed by love's assassin sorceries! el arabi! el arabi! the moon is down; we are alone; may not our mouths meet, madden, mix, melt in the starlight of a kiss? el arabi! there by the palms, the desert's edge, i drew thee to my heart and held thy shy slim beauty for a splendid second; and fell moaning back, smitten by love's forked flashing rod- as if the uprooted mandrake yelled! as if i had seen god, and died! i thirst! i writhe upon the rack! el arabi! el arabi! it is not love! i am compelled by some fierce fate, a vulture poised, heaven's single ominous speck of black. el arabi! 37 there in the lonely bordj across th

: my little rose cross;4 the 46 complex tatwas; the golden dan symbol, and so on. also i began the exercise of the pendulum and other simple regular motions. wherefore to-day of venus, the 22nd of february 1901, i being in the city of guadalajara, in the hotel cosmopolita, i do begin to set down all that i accomplish in this work: and may the peace of god, which passeth all understanding, keep my heart and mind through christ jesus our lord. let my mind be open unto the higher: let my heart be the centre of light: let my body be the temple of the rosy cross. ex deo nascimur in jesu morimur per spiritum sanctum reviviscimus. we must now digress in order to five some account of the eastern theories of the universe and the mind. their study will clarify our view of frater p's progress. the re

has become to him his own self, how should he smell, see, hear, address, understand, or know anyone at all? how should he know him, through whom he knows all this, how should he know the knower?22 thus does the supreme atman become unknowable, on account of the individual atman23 remaining unknown; and further, will remain unknowable as long as consciousness of a separate supremacy exists in the heart of the individual. 20 "there are two persons of the deity, one in heaven, and one which descended upon earth in the form of man("i.e, adam qadmon, and the holly one, praised be it! unites them (in the union of sam dhi, that is, of "sam (greek sigma upsilon nu "together "with, and "adhi" hebrew "adonai, the lord. there are three lights in the upper holy divine united in one, and this is the f

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[capricornus "extinguishes light["a pause" 11 part iii "darkness" aquarius["comes forward and kneels to" magister templi] master, we beseech thee to permit the ceremony to proceed. magister templi. there was no crackling in the dried leaves [capricornus "joins" aquarius "kneeling" aquarius "and" capricornus. master, we beseech thee to permit the ceremony to proceed. magister templi. there was no heart in the black lamb["all" probationers "join" aquarius "and" capricornus "kneeling] all. master, we beseech thee to permit the ceremony to proceed. magister templi. the sacred python was found dead [mater coeli "comes forward, kneels before" magister templi "thus making the apex to the pyramid of petitioners, rises and plays her petition< then again kneels] magister templi

us. there is no living thing therein. magister templi["recites poem "colloque sentimental" in the ancient frozen solitary park two figures passed anon- now mark! their eyes are dead, their lips are soft and grey; one scarce can hear the words they say. in the ancient frozen solitary park two ghosts evoke the past- oh hark "dost thou remember our old ecstasy "why do you wish to remind me "does thy heart beat still at my name, and glow "seest thou my soul in dreams, dear "no" 15 "ah! the fair days of joyance and of gree "when our mouths kissed, ah hissed "maybe "how blue the sky was, as our hope was clear "hope has gone down to hell's nadir" so in the foolish alleys they conferred, and only midnight overheard. aquarius. master, it is not to be borne. magister templi. mother of heaven, let us

light up [mater coeli "plays a paean of despair<veil, appears standing on altar" o melancholy brothers, dark, dark, dark! o battling in black floods without an ark! o spectral wanderers of unholy night! my soul hath bled for you these sunless years, with bitter blood-drops running down like tears: oh, dark, dark, dark, withdrawn from joy and light! my heart is sick with anguish for your bale! your woe hath been my anguish; yea, i quail and perish in your perishing unblest. and i have searched the heights and depths, the scope of all our universe, with desperate hope to find some solace for your wild unrest. 16 and now at last authentic word i bring, witnessed by every dead and living thing; good tidings of great joy for you, for all: there is n

m as a spirit in a vision shows a countenance of fear, laughs the looker to derision, only comes to disappear, gods and mortals, mind and matter, in the glowing bud dissever: vein from vein they rend and shatter, and are nothingness for ever. in the blessed, the enlightened, perfect eyes these visions pass, pass and cease, poor shadows frightened, leave no stain upon the glass. one last stroke, o heart-free master, one last certain calm of will, and the maker of disaster shall be stricken and grow still. burn thou to the core of matter, to the spirit's utmost flame, consciousness and sense to shatter, ruin sight and form and name! shatter, lake-reflected spectre; lake, rise up in mist to sun; sun, dissolve in showers of nectar, and the master's work is done. nectar perfume gently stealing

exalted (passionless because beyond passion) piece that she may<hermanubis. this means nothing to me. typhon. i feel nothing. c.i.c.t. 1. mother of mystery, declare my mind [sphinx "plays a cold, passionless, intellectual piece<hermanubis. ah! ah! this is music; this is the secret of jupiter. typhon. i feel nothing. c.i.c.t. 1. mother of mystery, declare my heart [sphinx "plays an intensely sensual passionate piece<typhon. ah! ah! this is music; this is the secret of jupiter. 28 hermanubis. accursed! accursed! be the soul of impurity, the body of sin! c.i.c.t. 1. irreconcilable, my children, how shall ye partake of the banquet of jupiter, or come to the centre of the wheel? for this is the secret of jupiter, that he who created yo

ALEISTER CROWLEY EQUINOX EQ I 6

onary on similar lines. he has had leisure to produce more play, sketches, poems, and stories in this last year than he has done in any previous five years of his life. for all this his gratitude is due, and must be expressed, to the self-sacrificing devotion of our sworn sub-editor, mr. victor j. i. neuburg. rarely in all history has so unpleasing an exterior concealed such sterling qualities of heart and brain, such indomitable courage, such inflexibility of will, such loyalty and truth. we are glad to hear that he is about to accept a highly paid post on the staff of our bright little contemporary "the looking-glass" and that he who himself sings so musically may be in his turn the means of making others sing. as we observed above, we are causing several extracts from the equinox to be

ranscendent heat; so in the alembic of this spiritual alchemy, if only the zelator blow sufficiently upon his furnace all the systems of earth are consumed in the one knowledge. 21. nevertheless, as a fire cannot be started with iron alone, in the beginning one system may be suited for one seeker, another for another. 22. we therefore who are without the chains of ignorance, look closely into the heart of the seeker and lead him by the path which is best suited to his nature unto the ultimate end of all things, the supreme realization, the life which abideth in light, yea, the life which abideth in light. 7 liber tvrris vel domvs dei sub figvra xvi a. a. publication in class b. imprimatur: n. fra a. a. liber tvrris vel domvs dei sub figvra xvi 0. this practice is very difficult. the studen

isfied of his mastery over the first. 12 10. this practice is also that which was spoken by fra p. in a parable as followeth: 11. foul is the robber stronghold, filled with hate; thief strangling thief, and mate at war with mate, fronting wild raiders, all forlorn to fate! there is nor health nor happiness therein. manhood is cowardice, and virtue sin. intolerable blackness hems it in. not hell's heart hath so noxious a shade; yet harmless and unharmed, and undismayed, pines in her prison an unsullied maid. penned by the master mage to his desire, she baffles his seductions and his ire, praying god's all-annihilating fire. the lord of hosts gave ear unto her song: the lord of hosts waxed wrathful at her wrong. he loosed the hound of heaven from its thong. violent and vivid smote the levin

thing at mine altar; i am the god who giveth all. 21. light, life, love; force, fantasy, fire; these do i bring you: mine hands are full of these. 22. there is joy in the setting-out; there is joy in the journey; there is joy in the goal. 23. only if ye are sorrowful, or weary, or angry, or discomforted; then ye may know that ye have lost the golden thread, the thread wherewith i guide you to the heart of the groves of eleusis. 20 24. my disciples are proud and beautiful; they are strong and swift; they rule their way like mighty conquerors. 25. the weak, the timid, the imperfect, the cowardly, the poor, the tearful- these are mine enemies, and i am come to destroy them. 26. this also is compassion: an end to the sickness of earth. a rooting-out of the weeds: a watering of the flowers. 27

lity. 29. this immortality is no vain hope beyond the grave: i offer you the certain consciousness of bliss. 30. i offer it at once, on earth; before an hour hath struck upon the bell, ye shall be with me in the abodes that are beyond decay. 31. also i give you power earthly and joy earthly; wealth, and health, and length of days. adoration and love shall cling to your feet, and twine around your heart. 32. only your mouths shall drink of a delicious wine- the wine of iacchus; they shall reach ever to the heavenly kiss of the beautiful god. 33. i reveal unto you a great mystery. ye stand between the abyss of height and the abyss of depth. 34. in either awaits you a companion; and that companion is yourself. 35. ye can have no other companion. 36. many have arisen, being wise. they have sai

ALEX SANDERS THE KING OF THE WITCHES

' dagger-the kneeling man, the kneeling woman, the bare breasts touching, the arrow speeding through the wheel of life down into the pointed blade, ready to strike at its owner's bidding; the is miniature whip, a harmless substitute for the earlier weapon with which members were scourged, sometimes to the point of death; and the glistening crystal, which fascinated him most of all. he. learnt by .heart the meaningless> chants in a long-dead language, and at the end ofthe lesson he would take a small brassbowl ofwater and darken itwith ink. he squatted on the floor by the light. of the fire, the bowl before. him. at first he could see only the flickering reflection of the coals, but gran urged him to have patience 'it. will come' she said confidently. and it did. one day, long after he had

clean. and don't be afraid' she tried to comfort the white-faced boy 'you'll ha.ve a good time in the country; there's a lovely home waiting for you, and luxury like you've never seen before' the children were farmed out willy-nilly to families that had spare bedrooms, some in cottages, others in mansions. alex was given board in the luxurious home of a cotton-mill owner in great harwood, in the heart of the lancashire witch country, famous in the sixteenth century for witchhunts and executions. uncle louie was a man in his middle forties, the father ofa baby daughter, gillian. his queen anne ouse stood on the foothills of pendle hill and it was a palace ill the eyesofalex. tea was served on a silver serviceby maids, suits of armour stood in niches in the entrance hall and, best 23 manche

alex saw for the first time living examples of the plants in his grandmother's book. they were happy days, for uncle louie was delighted with his small disciple. one autumn day alex was taken on a picnic to the top of pendle hill, a local beauty spot. although it was sunny, he shivered as he stood on the bare hillside. emanations of previous ages chilled him to the bone; the breeze moaned in his heart and he longed to be alone that he might try to understand .its meaning. uncle louie knew none of this 'look at the view, lad' he pointed out the misty expanse of lancashire round thern 'folks say that witches used to come up here and worship heathen gods, but some folks'll say anything' one by one the long-dead witches flickered across alex's consciousness, indistinct, but with the symbols o

irst fertility ritesheld by white witcheson may eve and november eve when, after honouring their god, they feasted, drank and made love (the last was never performed communally, for that was considered obscene and a perversion of the witch law, but nevertheless white witches were reviled for their 'orgies' just as hysterically as black witches) there was so muchfor alex to learn, and all of it by heart, that he sometimes protested; he was still growing and, with the continuous air raids, was getting very little sleep at night. in addition his father was drinking heavily and the domestic tension was beginning to get alex down. once he asked if he could have a break from his apprenticeship 'i am a witch already, so why do i need to know so much more' his grandmother explained that he was sti

oad where a large house, riversdale, sheltered under a magnificent chestnut tree. alex stopped and stared. it was the house of his visions; clearly he recognized the noble frontage and the shape of the porch, but in the crystal it had been freshly painted. now it had a run-down air, and swinging crookedly from a post was a 'for sale' sign. picking his way through the overgrown garden, he felt his heart beat faster as he recognized the path to the ballroom which had dominated his dreams of years ago. this was the house that was destined to be his. 37 in a fever of excitement he hurried back and paced the floor until ron and maud woke up. he told them of his discovery and urged them to go to demesne road the next day to see it 'it's derelict' they exclaimed when they arrived there, but even

ALEXANDRIAN BOOK OF SHADOWS OCCULT

50. grimoire if you would keep a book, let it be in your own hand of write. let brothers and sisters copy what they will, but never let the book out of your hands, and never keep the writings of another. 51. 52. for if it be found in their hand of write, they may be taken and arraigned. 53. let each guard his own writings and destroy them whenever danger threatens. 54. learn as much as you may by heart and, when danger is past, rewrite your book, an it be safe. 55. for this reason, if any die, destroy their book an they have not been able to. 56. for, an it be found 'tis clear proof against them. 57. and our oppressors know well "ye may not be a witch alone. 58. so all their kin and friends be in danger of torture, 59. so destroy everything not necessary. 60. if your book be found on you '

ive; form the circle thrice about, to keep unwelcome spirits out; bind fast the spell every time, let the words be spoke in rhyme. soft of eye and light of touch, speak ye little, listen much; deosil go by waxing moon, sing and dance the witches' rune; widdershins go by waning moon, chant ye then a baleful tune; when the lady's moon is new, kiss hand to her times two; when the moon rides at peak, heart's desire then ye seek. heed the north wind's mighty gale, lock the door& trim the sail; when the wind comes from the south, love will kiss them on the mouth; when the wind blows from the west, departed souls have no rest; when the wind blows from the east, expect the new and set the feast. nine woods in the cauldron go, burn them quick, burn them slow; elder be the lady's tree, burn it not o

turn, soon beltane fires will burn; when the wheel has turned to yule, light the log, the horned one rules. heed the flower, bush or tree by the lady blessed be' when the rippling waters flow cast a stone- the truth you'll know; when ye have& hold a need, hearken not to others' greed; with a fool no seasons spend, or be counted as his friend. merry meet and merry part bright the cheeks, warm the heart; mind the threefold law ye should, three times bad and three times good; whene'er misfortune is enow, wear the star upon your brow; true in troth ever ye be lest thy love prove false to thee 'tis by the sun that life be won, and by the moon that change be done; if ye would clear the path to will, make certain the mind be still; what good be tools without inner light? what good be magic witho

night, fate has written that we shall run beyond all seas, and earth's last boundaries. beyond the spring of night and the heaven's vast expanse there lies a majesty which is the domain of the gods. those who would pass through the gates of night and day to that sweet place, which is between the world of men and the domains of the lords of the outer spaces, know that unless there is truth in thy heart, thy every effort is doomed to failure. hear then the law: that thou lovest all things in nature. that thou walkest humbly in the ways of men and the ways of the gods. also it is the law that contentment thou shalt learn, through suffering, and from long years, and from nobility of mind and of purpose. for the wise never grow old. their minds are nourished by living in the daylight of the go

d of the drawing down of the moon, but the charge is not yet declaimed. summoner fetches sword (or athame) from the altar, and opens a gate in ne. s, h, and p face c and s issues the challenge: s: o thou who standest on the threshold between the pleasant world of men and the dread domains of the lords of the outer spaces, hast thou the courage to make the assay? placing point of blade against c's heart, s continues: s: for i say verily, it were better to rush on my blade and perish, than make the attempt with fear in thy heart. c: i have two passwords. perfect love and perfect trust. s: all who have such are doubly welcome. h: i give thee a third to pass thee through this dread door. h grasps c above waist with h's left arm, kisses c on the lips, and swings c into the circle with h's body

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

ltimate perfection. this is that perfection which is inherent in matter itself, and the tendency which is latent in the atom, in man, and in all that is. this interpretation of the evolutionary process does not look upon it as the result of an outside deity pouring his energy and wisdom upon a waiting world, but rather as something which is latent within that world itself, that lies hidden at the heart of the atom of chemistry, within the heart of man himself, within the planet, and within the solar system. it is that something which drives all on toward the goal, and is the force which is gradually bringing order out of chaos; ultimate perfection out of temporary imperfection; good out of seeming evil; and out of darkness and disaster that which we shall some day recognise as beautiful, r

that has a specific extent of influence. this may sound like a wild speculation, yet, judging from analogy, there may perhaps be within the planetary sphere an entity whose consciousness is as far removed from that of man as the consciousness of man is from that of the atom of chemistry. this thought can again be carried still further, till it includes the atom of the solar system. there, at the heart of the solar system, the sun, you have the positive centre of energy, holding the planets within its sphere of influence. if you have within the atom, intelligence; if you have within the human being, intelligence; if you have within the planet, an intelligence controlling all its functions, may it not be logical to extend the idea and predicate a still greater intelligence back of that larg

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

vil is revealed. it leads to the cross and to that utter sacrifice which must transpire before perfect liberation is attained, and the initiate stands free of all earth's fetters, held by naught in the three worlds. it leads through the hall of wisdom, and puts into a man's hands the key to all information, systemic and cosmic, in graduated sequence. it reveals the hidden mystery that lies at the heart of the solar system. it leads from one state of consciousness to another. as each state is entered the horizon enlarges, the vista extends, and the comprehension includes more and more, until the expansion reaches a point where the self embraces all selves, including all that is "moving and unmoving" as phrased by an ancient scripture. initiation involves ceremony. it is this aspect that has

tatements are but visionary dreams, and profit not at all, leading us only into darkness, time will nevertheless not have been lost, for we shall have ascertained where not to look. if by our search, on the other hand, corroboration comes little by little, and the light shines ever more clearly, let us persist until that day dawns when the light which shineth in darkness will have illuminated the heart and brain, and the seeker will awaken to the realisation that the whole trend of evolution has been to bring him this expansion of consciousness and this illumination, and that the attainment of the initiatory process, and the entrance into the fifth kingdom is no wild chimera or phantasm, but an established fact in the consciousness. this each man must ascertain for himself. those who know

f an adept as that adept's is in advance of animal man. this will be somewhat elaborated in the next section of our subject. with the ancient of days came a group of other highly evolved entities, who represent his own individual karmic group and those beings who are the outcome of the triple nature of the planetary logos. if one might so express it they embody the forces emanating from the head, heart, and throat centres, and they came in with sanat kumara to form focal points of planetary force for the helping of the great plan for the self-conscious unfoldment of all life. their places have gradually been filled by the sons of men as they qualify, though this includes very few, until lately, from our immediate earth humanity. those who are now the inner group around the lord of the worl

s of those who were initiates on the moon chain (the cycle of evolution preceding ours) or who have come in on certain streams of solar energy, astrologically determined, from other planetary schemes, yet those who have triumphed in our own humanity are rapidly increasing in number, and hold all the minor offices beneath the central esoteric group of six, who, with the lord of the world, form the heart of hierarchial effort. the immediate effect. the result of their advent, millions of years ago, was stupendous, and its effects are still being felt. those effects might be enumerated as follows: the planetary logos on his own plane was enabled to take a more direct method in producing the results he desired for working out his- 19- initiation, human and solar copyright 1998 lucis trust plan

he force of the ego is spread and circulated, thus working out the plan. sanat kumara, with the six other kumaras, holds a similar position. these central seven are as the seven head centres to the body corporate. they are the directing agents and the transmitters of the energy, force, purpose, and will of the planetary logos on his own plane. this planetary head centre works directly through the heart and throat centres, and thereby controls all the remaining centres. this is by way of illustration, and an attempt to show the relation of the hierarchy to its planetary source, and also the close analogy between the method of functioning of a planetary logos and of man, the microcosm. the third kingdom of nature, the animal kingdom, had reached a relatively high state of evolution, and anim

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

s group consciousness, as exemplified by a planetary logos. 2(2) the goal for the planetary logos is god consciousness, as exemplified by the solar logos. 7. the solar logos is the sum-total of all the states of consciousness within the solar system. 3(3) stanzas of dyzan stanza i the secret of the fire lieth hid in the second letter of the sacred word. the mystery of life is concealed within the heart. when the lower point vibrates, when the sacred triangle glows, when the point, the middle center, and the apex, connect and circulate the fire, when the threefold apex likewise burns, then the two triangles the greater and the lesser merge into one flame, which burneth up the whole. stanza ii "aum" said the mighty one, and sounded forth the word. the sevenfold waves of matter resolved thems

shed into being. they revolve like their mother, around, within and forward. all that existeth was. the wheels were diverse, and in unification, one. as evolved the great wheel, the inner fire burst forth. it touched into life wheel the first. it circulated. a million fires rose up. the quality of matter densified, but form was not. the sons of god arose, scanned the depth of flame, took from its heart the sacred stone of fire, and proceeded to the next. in turning next the great wheel launched the second. again the flame burst forth, took to its heart the stone and proceeded in revolution. the sons of god again arose, and sought within the flame "the form sufficeth not" they said "remove from without the fire" faster revolved the greater wheel, blue white emerged the flame. the sons of go

ceeded in revolution. the sons of god again arose, and sought within the flame "the form sufficeth not" they said "remove from without the fire" faster revolved the greater wheel, blue white emerged the flame. the sons of god again came down and a lesser wheel revolved. seven times the revolution, and seven times great the heat. more solid grew the formless mass, and deeper sank the stone. to the heart of inmost fire the sacred stone went down. this time the work was better done, and the product more perfected. at the seventh revolution, the third wheel rendered back the stone. triple the form, rosy the light, and sevenfold the eternal principle. from out the greater wheel, down from the vault of heaven, came into light the lesser wheel that counted as the fourth. the eternal lhas looked d

ed. the hour of sacrifice, the sacrifice of flame, arrived, and for aeons hath endured. the timeless ones entered into time. the watchers began their task, and lo, the work proceeds. stanza vi within the cavern dark the fourfold one groped for expansion and for further light. no light above, and all around the gloom enveloped. pitchy the darkness that surrounded it. to the innermost centre of the heart, throbbing without the warming light, crept in the icy cold of uttermost darkness. above the cavern dark shone all the light of day; yet the fourfold one saw it not, nor did the light pervade. the rending of the cavern precedes the light of day. great, then, must be the shattering. no help is found within the cave, nor any hidden light. around the fourfold one lieth the vault of stone; benea

lled to the greater chohans, and with the eternal lhas of the third cosmic heaven entered into debate. the dictum then went forth. the laggards in the highest sphere heard it echo through the scheme "not till the seventh aeon, but at the fourteenth seventh will the chance again come round. the first shall be the last and time be lost for aeons" the obedient sons of mind connected with the sons of heart, and evolution spiralled on its way. the sons of power stayed in their appointed place, though cosmic karma forced a handful to join the sons of heart. at the fourteenth seventh aeon, the sons of mind and heart, absorbed by endless flame, will join the sons of will, in manvantaric manifestation. three times the wheel will turn. at the centre stand the buddhas of activity, helped by the lords

ALICE A BAILEY05 THE LIGHT OF THE SOUL

and upon radiance, knowledge of the spirit can be reached and thus peace can be achieved. 37. the chitta is stabilized and rendered free from illusion as the lower nature is purified and no longer indulged. 38. peace (steadiness of the chitta) can be reached through meditation on the knowledge which dreams give. 39. peace can also be reached through concentration upon that which is dearest to the heart. 40. thus his realization extends from the infinitely small to the infinitely great, and from annu (the atom or speck) to atma (or spirit) his knowledge is perfected. 41. to him whose vrittis (modifications of the substance of the mind) are entirely controlled, there eventuates a state of identity with, and similarity to that which is realized. the knower, knowledge and the field of knowledg

ealed. equally, when the first aspect of the lower personal self, the mental body, is restrained, then the will aspect of the ego can be known, and through its activities, the purpose of the logos himself will be cognized. there are certain lines of least resistance in the spiritual life and along them certain forces or energies are released. a. emotional. intuitional or buddhic. monadic .t o the heart of the aspirant b. mental .s piritual or atmic .l ogoic .t o the head of the aspirant. the student is therefore given the word of restraint or control as a key to all his endeavors. the chitta is the mind, or mind-stuff, the mental body, the faculty of thought and of thought-form making, the sum total of the mental processes; it is the material governed by the ego or soul out of which though

tial reality, and all beings are struggling toward true expression. all knowledge therefore which is acquired through the medium of the lower faculties and which is based upon the form aspect is incorrect knowledge. the soul alone perceives correctly; the soul alone has the power to contact the germ or the principle of buddhi (in the christian phraseology, the christ principle) to be found at the heart of every atom, whether it is the atom of matter as studied in the laboratory of the scientist, whether it is the human atom in the crucible of daily experience, whether it is the planetary atom, within whose ring-pass-not all our kingdoms of nature are found, or the solar atom, god in manifestation through the medium of a solar system. christ "knew what was in man" and therefore could be a s

ised of those higher disciples who having controlled and transmuted the entire lower nature make a contact with their monad, spirit or "father in heaven" and discern what that monad perceives. the first form of realisation comes to those who are in process of synthesising the six lower centres into the head centre, through the transmutation of the lower four into the higher three, and then of the heart and throat into the head. the second group through a knowledge of the law works with all the transmuted and purified centres. they know how to achieve the real samadhi or state of occult abstraction through their ability to withdraw the energies into the thousand petalled lotus of the head, and from thence to abstract them through the other two subtler bodies until all is centred and focusse

. this is the line followed by the raja-yogins and it brings them to a realisation of the spirit and to adeptship. there is yet another line: 1. monad- 28- the light of the soul copyright 1998 lucis trust 2. the son or christ aspect, 3. the love aspect, or wisdom aspect, 4. buddhi or spiritual love, the second aspect of the soul, 5. the emotional body, the second aspect of the personality, 6. the heart centre. this is the line followed by the bhakti, the devotee and the saint and brings him to a knowledge of the soul and of sainthood. the former line is that to be followed by our aryan race. this second line was the path of attainment for the atlanteans. if students would follow these tabulations with care much light would come. the necessity for a strong energetic will becomes apparent if

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

t have to be found whereby the culture of the individual can proceed alongside the civilizing, through education, of the masses. in an age of scientific achievement and of a synthesis of thought in every department of human knowledge, one of our educators, dr. rufus m. jones says "but, alas, none of these achievements makes us better men. there is no equation between bank accounts and goodness of heart. knowledge is by no means the same thing as wisdom or nobility of spirit..the world has never seen before such an immense army of educators at work on the youth of the country, nor has there ever been before in the history of the world, such a generous outlay of money for education both lower and higher. the total effect, however, is disappointing, and misses the central point. our instituti

and the wonder of the realization that humanity has produced such marvels of comprehensive understanding, of purity of expression and of perfected world-wide influence as we see evidenced by the christ, the buddha, plato and many others, whose thoughts and words have set their mark upon the minds of men for thousands of years. what has made them what they are? are they miracles, emerging from the heart of the infinite, and, hence, can never find their equal? are they products of the evolutionary process, and so have become potent through vast experience and unfoldment? or are they the flower of the human race, who added to their equipment and training a specialized culture which enabled them to enter a spiritual world, which is sealed to the majority, and to function in a dimension of whic

those who reach this highest stage, as they deem it, the religious attitude affords the supreme exemplar of the supernatural. it is distinctive of the spiritual man."12(23) and, he adds most beautifully and most appositely, as far as our subject is concerned, that "the stress for us is on a new attitude, for it is this that is, as i think, emergent. hence we may speak of a new 'vision' and a new 'heart' capable of a higher and richer form of joy."13(24) in dr. hocking's notable book "human nature and its remaking" he points out that education has two functions. it must first of all communicate the type and then provide for growth beyond that type. education is intended to make man truly human; it must round out and perfect his nature, and so reveal and make possible those deeper potentiali

erience, and of the actor, towards the physical body the sole means of contact with that particular field of activity, the world of physical life. this soul expresses itself through two forms of energy, that which we call the vital principle or fluid, the life aspect, and the energy of pure reason. these energies are focussed during life in the physical body. the life stream centres itself in the heart, utilizing the blood stream, the arteries and the veins, and animating every part of the organism; the other stream, of intellectual energy, centres itself in the brain, and utilizes the nervous apparatus as its medium of expression. in the heart, therefore, is the seat of the life-principle; in the head is the seat of the reasoning mind and of the spiritual consciousness, which latter is at

on brings about reveals to man. through its ordered technique, man discovers that unity which is himself. through it, he later discovers his relation to the universe; he finds that his physical body and his vital energies are part and parcel of nature itself, which is, in fact, the outer garment of deity; he finds that his ability to love and to feel makes him aware of the love that pulses at the heart of all creation; and he discovers that- 24- from intellect to intuition copyright 1998 lucis trust his mind can give him the key which unlocks for him the door of understanding and that he can enter into the purposes and the plans which guide the mind of god himself. in fact, he arrives at god and discovers god as the central fact. knowing himself to be divine, he finds the whole is equally

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

. rule four sound, light, vibration, and the form blend and merge, and thus the work is one. it proceedeth under the law, and naught can hinder now the work from going forward. the man breathes deeply. he concentrates his forces, and drives the thought-form from him. rule five three things engage the solar angel before the sheath of the one who thus creates, and steady contemplation. thus are the heart, the throat, and eye, allied for triple service. rule six the devas of the lower four feel the force when the eye opens; they are driven forth and lose their master. rule seven the dual forces of the plane whereon the vital power must be sought are seen; the two paths face the solar angel; the poles vibrate. a choice confronts the one who meditates. rule eight the agnisuryans respond to the

used. later we will deal with the growth and development of the lower psychic nature or the soul of the vehicles in which man functions in the three worlds, and then will seek to elucidate the true nature of the soul of man and of the powers which can be brought into play once a man can contact his own spiritual centre, the soul, and live in that soul consciousness. 4. unfoldment. the life at the heart of the solar system is producing an evolutionary unfoldment of the energies of that universe which it is not possible for finite man as yet to vision. similarly the centre of energy which we call the spiritual aspect in man is (through the utilisation of matter or substance) producing an evolutionary development of that which we call the soul, and which is the highest of the form manifestati

the three aspects of being. 1. the energy, or activating principle, which withdraws mysteriously at death, partially withdraws in the hours of sleep or of unconsciousness, and which seems to use the brain as its main seat of activity and from there to direct the functioning of the organism. this energy has a primary direct relation with the three parts of the organism which we call the brain, the heart, and the breathing apparatus. this is the microcosmic symbol of spirit. 2. the nervous system, with its complexities of nerves, nerve centres and that multiplicity of interrelated and sensitive parts which serve to coordinate the organism, to produce the sensitive response which exists between the many organs and parts which form the organism as a whole, and which serve also to make the man

on white magic copyright 1998 lucis trust will produce right relations between the various parts of the inner nervous structure to be found in every kingdom of nature, subhuman and superhuman. this is as yet practically unknown but is rapidly coming into recognition, and when it is proven and realised it will be discovered that therein lies the basis of brotherhood and of unity. as the liver, the heart, the lungs, the stomach, and other organs in the body are separate in existence and in function and yet are unified and brought into relation through the medium of the nervous system throughout the body, so will it be found that in the world such organisms as the kingdoms in nature have their separate life and functions yet are correlated and coordinated by a vast intricate sensory system wh

le becomes aware not only of his group and allied groups, but his consciousness is expanded until it might be called planetary consciousness. secondly, he begins to merge that planetary awareness into something more synthetic still, and gradually develops the consciousness of the greater life which includes the planetary life as man includes in his physical expression such living organisms as his heart or brain. when this takes place, he begins to comprehend the significance of spirit, the one life back of all forms, the central energy which is the cause of all manifestation. the first reaction of the average student on reading the above is to think immediately of the body nature as it expresses some type or other of energy. thus the duality is the thing noted, and that which employs the t

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

tive becoming. we call these seven by various names, as follows: 1. the lord of power or will. this life wills to love, and uses power as an expression of divine beneficence. for his body of manifestation he uses that planet for which the sun is regarded as the esoteric substitute. 2. the lord of love-wisdom, who is the embodiment of pure love, is regarded by esotericists as being as close to the heart of the solar logos as was the beloved disciple close to the heart of the christ of galilee. this life instils into all forms the quality of love, with its more material manifestation of desire, and is the attractive principle in nature and the custodian of the law of attraction, which is the life-demonstration of pure being. this lord of love is the most potent of the seven rays, because he

ill resume activity upon the earth about six hundred years hence, though already the first faint impress of his influence is being felt and the next century will see a re-awakening of creative art in all its branches. 5. the lord of concrete knowledge and science. this is a great life in close touch with the mind of the creative deity, just as the lord of the second ray is in close touch with the heart of that same deity. his influence is great at this time, though not as potent as it will be later. science is a psychological unfoldment in man due to this ray influence, and is only entering into its real work. his influence is waxing in power, just as the influence of the sixth lord is waning. 6. the lord of devotion end idealism. this solar deity is a peculiar and characteristic expressio

are on the first subray of the second ray, which is in incarnation. a pure first ray ego in incarnation at this time would be a disaster. there is not sufficient intelligence and love in the world to balance the dynamic will of an ego on the ray of the destroyer. just as the human family has a relation to the planetary logos of our earth which is best expressed by stating that it constitutes his heart and brain, so does the sum total of analogous evolutions within the entire solar system constitute the heart and brain of the solar logos. intelligent activity and love are the outstanding characteristics of a developed son of god, whilst their lower reflections sex and desire are the characteristics of the average man and the undeveloped sons of god. these seven living qualified emanations

, is to produce cessation and the death of all forms in all kingdoms in nature and on all planes. the energy of this ray lord brings about the death of an ant or of a solar system, of an organisation, a religion, or a government, of a race type or of a planet. his will or purpose works out through the law of periodicity. the second purpose of deity ray ii. love-wisdom the word is issuing from the heart of god, emerging from a central point of love. that word is love itself. divine desire colours all that life of love. within the human hierarchy, the affirmation gathers power and sound. the word in the beginning was. the word hath dwelt and dwells with god. in him was light. in him was life. within his light we walk- 46- a treatise on the seven rays- volume i: esoteric psychology i copyrigh

looked for before the end of this century and their united effort will inaugurate definitely the new age, and usher in the period which will go down in history as the time of glory for the fifth root race. each of these four masters, for that they will be, is also subjectively the focal point for a triple inflow of energy from the centre in the body of god which is symbolically spoken of as "the heart of the sun" for each ray is in its turn a triple manifesting entity as is the solar deity himself. love will be their outstanding characteristic, and through that attractive magnetic force the new forms will come into being which will permit of purer ray types, and thus of more truly expressive appearances. a great deal of the destructive energy extant in the world today is due to the presen

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

e old age and the new, and the true mission of christ, so deeply and frequently obscured by theological implications and disputations, embodies in itself the coming revelation. the development of humanity guarantees the recognition of christ and his work and its participation, consciously, in the kingdom of god- 1- copyright 1998 lucis trust the conscious evocation of the christ life in the human heart and our rapid integration into the kingdom of god are the immediate tasks ahead, embodying our responsibility, opportunity and destiny. in closing, i would like to offer my grateful thanks to mr. william cummings and mr. alan murray for the willing and intelligent help they have given me. they have made the writing of this book possible. from bethlehem to calvary of those who sought my crib

the aspirant has achieved a measure of tolerance, of kindness, devotion, sympathy, idealism, patience and perseverance he has fulfilled the major requirements. these are indeed primary essentials, but to these qualities must be added an intelligent understanding and a mental unfoldment which will lead to a sane and intelligent cooperation with the plans for humanity. it is the balance of head and heart that is required, and the intellect must find its complement and expression in and through love. this needs a most careful re-proclaiming. love and sentiment and devotion are often confused with each other. pure love is an attribute of the soul and is all-inclusive, and it is in pure love that our relation to god and to each other consists "for the love of god is broader than the measure of

ed, and the intellect must find its complement and expression in and through love. this needs a most careful re-proclaiming. love and sentiment and devotion are often confused with each other. pure love is an attribute of the soul and is all-inclusive, and it is in pure love that our relation to god and to each other consists "for the love of god is broader than the measure of man's mind, and the heart of the eternal is most wonderfully kind" so runs the old hymn, and thus is expressed that love which is the attribute of deity and also the hidden attribute of every son of god. sentiment is emotional and unstable; devotion can be fanatical and cruel; but love blends and fuses, understands and interprets and synthesises all form and all expressions, all causes and all races, into one flaming

eart of the eternal is most wonderfully kind" so runs the old hymn, and thus is expressed that love which is the attribute of deity and also the hidden attribute of every son of god. sentiment is emotional and unstable; devotion can be fanatical and cruel; but love blends and fuses, understands and interprets and synthesises all form and all expressions, all causes and all races, into one flaming heart of love, knowing no separateness, no division and no disharmony. to bring about this divine expression in our daily life takes the utmost that is in us. to be an initiate takes every power of every aspect of one's nature. it is no easy task. to face the inevitable tests with which one will assuredly be confronted as one treads the path christ trod, takes courage of the rarer kind. to coopera

most that is in us. to be an initiate takes every power of every aspect of one's nature. it is no easy task. to face the inevitable tests with which one will assuredly be confronted as one treads the path christ trod, takes courage of the rarer kind. to cooperate sanely and wisely with god's plan and to merge one's will in the divine will must call into activity not only the deepest love of one's heart, but the keenest decisions of the mind. initiation might be regarded as a great experiment. there was perhaps a time, when this process of unfoldment was instituted, that it became possible to enact upon earth certain inner processes known at that time only to the few. then that which was within could be put into symbolic form for the teaching of the "little ones" and could later be undergon

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

by the force of the petals of sacrifice, found in the third tier of petals. thus the three aspects of the personality are brought into subjection by the energy emanating from the nine petals of the egoic lotus. after the third initiation, the whole personality, composed of the three aspects, becomes sensitive to the energy of pure electric fire or life, as it pours through the "closed bud at the heart of the egoic lotus" the value of the above information consists in the fact that it gives, symbolically, a synthetic picture of man's unfoldment and higher relations. its danger consists in the capacity of the human intellect to separate and divide, so that the process is regarded as proceeding in successive stages, whereas in reality there is often a paralleling activity going on, and much

en. he sought to swing into that radiant place of light, where stood the door upon the higher way. but ever he swung between the pairs of opposites. he spoke at last within himself 'i cannot seem to find the way. i try this way, and tread with force that way, and always with the keenest wish. i try all ways. what shall i do to find the way? a cry went forth. it seemed to come from deep within his heart 'tread thou, o pilgrim on the way of sensuous life, the middle, lighted way. it passes straight between the dual worlds. find thou that narrow, middle way. it leads you to your goal. seek that perceptive steadiness which leads to proved endurance. adherence to the chosen way, and ignoring of the pairs of opposites, will bring this blessed one upon the lighted way into the joy of proved succe

talked with all he met, but his bewilderment increased. to the magician thus he spoke 'the ways of the creator must be good. behind all that which seems to be, must be a plan. teach me the purpose of it all. how can i work, immersed in deepest matter? tell me the thing that i must do' the magician said 'listen, o worker in the furthest world, to the rhythm of the times. note the pulsation in the heart of that which is divine. retire into the silence and attune yourself unto the whole. then venture forth. establish the right rhythm; bring order to the forms of life which must express the plan of deity' for this blessed one release is found in work. he must display his knowledge of the plan by the sounding of those words which will evoke the builders of the forms and thus create the new" it

me; from the formless to the world of form i make my way. i will to be. i will to work. i will to serve and save. i will to lift the race. i serve the plan with will, the whole with power" ray two "the angel of the presence draws the wanderer to him. love divine attracts the seeker on the way. the point of merging is achieved. mouth to mouth, the breath is drawn forth, and the breath is drawn in. heart to heart, the beating of these twain is merged in one. foot to foot, the strength is passed from the greater to the less, and thus the way is trodden. force inspires the word, the breath. love inspires the heart, the life. activity controls the treading of the way. these three produce the merging. all then is lost and gained. the word goes forth 'i tread the way of love. i love the plan. unt

ot to foot, the strength is passed from the greater to the less, and thus the way is trodden. force inspires the word, the breath. love inspires the heart, the life. activity controls the treading of the way. these three produce the merging. all then is lost and gained. the word goes forth 'i tread the way of love. i love the plan. unto that plan, i surrender all i have. unto the whole, i give my heart's deep love. i serve the plan; i serve the whole with love and understanding" ray three "the angel of the presence stands within the centre of the whirling forces. for ages long, thus has he stood, the centre of all energies from above and from below. with intelligence, the angel works to make the one who is above and the one who is below to blend and be as one. with twelve clear notes, the

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

hers are christian scientists or belong to one or other of the more mental cults; some are quite unattached and free from affiliations. none of them regards his particular brand of faith or his particular religious background as essential to salvation; he knows that the only essential is belief in the spiritual realities and in the essential divinity of mankind. this belief necessarily involves a heart full of love, a mind open and illumined by right orientation to truth and a life dedicated to service and to the alleviation of human sufferings. this is the determined goal of all whose instructions are found in this book a goal which they have not yet attained and a mode of life which they have not yet perfected. they are, nevertheless, unalterably upon their way and that way is the way. c

ave is here. the love to carry forth the work is widely spread abroad. the active aid of all who know the truth is also here. come forth, o mighty one, and blend these three. construct a great defending wall. the rule of evil now must end. 1940 from the point of light within the mind of god let light stream forth into the minds of men. let light descend on earth. from the point of love within the heart of god let love stream forth into the hearts of men. may christ return to earth- 6- discipleship in the new age- volume i copyright 1998 lucis trust from the centre where the will of god is known let purpose guide the little wills of men the purpose which the masters know and serve. from the centre which we call the race of men let the plan of love and light work out. and may it seal the doo

n is assumed by the teacher as in the past, and i do not assume it. i shall with frankness speak. i know my disciples, for no disciple is admitted into an ashram without deep consideration on the part of the teacher. i shall convey by hint and symbol that which should be apprehended and it will be noted and understood by those among my disciples who have the opened, inner ear and true humility of heart. if it is not recognised, time will pursue its onward course and revelation will ultimately come. i exact, therefore, no blind obedience. but, however, if advice and suggestion are accepted and you choose of your own free will to follow my instructions, those instructions must be followed accurately. also, there must be none of that constant looking for results and for phenomena which has de

the world situation today demonstrates this. for though material benefit and physical prosperity might eventually emerge from certain countries where great experiments are being undertaken, they will only exemplify the triumph of the form and will finally come to naught. just as every human being struggles through in some one life to personality achievement so it is among the nations. yet at the heart of every nation lies latent the mystical soul and eventually after dire struggle and distress all will be well. tendencies towards materialism and towards personality achievement must, under the larger plan and the will-to-good, be offset by a counter move of spiritual living and this must be the objective of all working disciples. let such working disciples see to it, therefore, that their

purely human characteristics of separation, of personal isolation and selfish seeking, that is new. unselfish people are not rare. unselfish groups are very rare. pure detached devotion in a human being is not rare but to find it in a group is rare indeed. the submergence of personal interests in the good of the family or in that of another person is often to be found, for the beauty of the human heart has manifested itself down the ages. to find such an attitude in a group of people and to see such a point of view maintained with an unbroken rhythm and demonstrating spontaneously and naturally this will be the glory of the new age. to see the link of pure love and of soul relation, realised and utilised in group form and work is indeed new and the attainment of this is the ideal which i s

ALICE A BAILEY13 PROBLEMS OF HUMANITY

licity of races which compose them, are normally more inclusive in their thinking and planning than are the others. they are more prone to think in terms of humanity as a whole than are the others. such nations are the united states, the british commonwealth of nations and the united soviet socialist republics. many nations and races constitute these three great powers the central triangle at the heart of the coming new world. hence their opportunity to guide mankind at this time and their innate responsibility to act as world leaders. other races have no such inherent capacity. they are not, for instance, successful colonists and are more nationalistic and exploiting in their approach to "subject races. for the three great powers, the fusion of the many elements composing their nationals

itions and that greater leisure which is the right of every man. the fact of the steadily increasing power of labour and of its international strength is well known and a primary modern interest- 44- problems of humanity copyright 1998 lucis trust powerful individuals among the union leaders came to the surface of the movement. some of the employers, who had the best interests of their workers at heart, stood by them and aided them. they were relatively a small minority but they served to weaken the confidence and power of the majority. the fight of the workers is still going on; gains are steadily being made; shorter hours and better pay are constantly being demanded and when refused the weapon of the strike is used. the use of the strike, so beneficent and helpful in the early days of th

are moving forward and by the sheer weight of their numbers, by their planned thinking and the rapidly growing interrelation now established between labour movements all over the world, nothing today can stop their progress. the major asset which labour has over capital is that it is working for countless millions whilst the capitalist works for the good of a few. the norm of humanity lies at the heart of the labour movement- 45- problems of humanity copyright 1998 lucis trust we need to grasp somewhat this picture of a world-wide condition of misery, based on both the capitalistic and the labour movements, to see this entire picture realistically and fairly. in some form or another the interplay between capital and labour, between employer and employee and between the monied interests and

to meet the requirements of supply and demand? must we legislate for material ends and comfort? 6. what standard of living will in the new age seem essential to man? shall we have a purely materialistic civilization or shall we have a spiritual world trend? 7. what must be done to prevent the monied interests from again mobilizing for the exploitation of the world? 8. what really lies at the very heart of the modern materialistic difficulty? this last question can be answered in the well known words "the love of money is the root of all evil. this throws us back on the fundamental weakness of humanity the quality of desire. of this, money is the result and the symbol- 46- problems of humanity copyright 1998 lucis trust from the simple process of barter and exchange (as practised by the pri

r problem fundamentally requires. racial faults are more widely recognized than racial virtues; racial qualities find themselves in conflict with national characteristics or world trends and these still further increase the difficulty. the efforts of well-meaning citizens (and they are many) and the plans of the convinced humanitarian to aid these minorities are too often based solely upon a good heart, christian principles and a sense of justice; these fine qualities are, however, often implemented by a profound ignorance of the true facts, of the historical values and of the various relationships involved. they are also often impulsed by a fighting fanaticism which borders on a hatred for the majority who (as the fighting protagonist sees it) are responsible for the cruel injustices unde

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

of god. the invocative cry of humanity (the second of the incentives producing a divine emergence) is potent in effect because the souls of men, particularly in concerted action, have in them something which is akin to the divine nature of the avatar. we are all gods, all the children of the one father, as the latest of the avatars, the christ, has told us. it is that divine centre in every human heart which, when awakened into activity, can call forth response from the high place where the coming one awaits his hour of appearance. it is only the united demand of humanity, its "massed intent" which can precipitate the descent (as it is called) of an avatar. to sum up, therefore: the doctrine of avatars is paralleled by the doctrine of the continuity of revelation. ever down the ages, and a

of humanity, its "massed intent" which can precipitate the descent (as it is called) of an avatar. to sum up, therefore: the doctrine of avatars is paralleled by the doctrine of the continuity of revelation. ever down the ages, and at every great human crisis, always in the hours of necessity, at the founding of a new race, or in the awakening of a prepared humanity to a new and wider vision, the heart of god impelled by the law of compassion sends forth a teacher, a world saviour, an illuminator, an avatar, a transmitting intermediary, a christ. he gives the message which will heal, which will indicate the next step to be taken by the race of men, which will illumine a dark world problem and give to man an expression of some hitherto unrealised aspect of divinity. upon this fact of the co

e of deity. light, aspiration, and the recognition of god transcendent had been the flickering expression of the human attitude to god, prior to the advent of the buddha, the avatar of illumination. then the buddha came and demonstrated in his own life the fact of god immanent as well as god transcendent, of god in the universe and of god within humanity. the selfhood of deity and the self in the heart of individual man became a factor in human consciousness. it was a relatively new truth to man. however, until christ came and lived a life of love and service and gave men the new command to love one another, there had been very little emphasis upon god as love in any of the world scriptures. after he had come as the avatar of love, then god became known as love supernal, love as the goal a

gy of his developed will, his all-inclusive love and his intelligent mind. this affirmation has made all things possible. it was also to the magnetic power of the will that christ referred when he said "i, if i be lifted up, will draw all men unto me" this had no reference to the crucifixion but to the magnetic will of the christ to draw all men, through the life of the indwelling christ in every heart, out of the world of material values into the world of spiritual recognitions. it did not relate to death but to life; it had no reference to the cross but to the resurrection. in the past, the keynote of the christian religion has been death, symbolised for us in the death of christ and much distorted by st. paul in his effort to blend the new religion which christ brought with the old bloo

e without date or background of any kind) into modern words, but it has been done, and the great invocation, which may eventually become the world prayer, was pronounced by him and taken down by his disciples. it has been translated as follows: from the point of light within the mind of god let light stream forth into the minds of men. let light descend on earth. from the point of love within the heart of god let love stream forth into the hearts of men. may christ return to earth. from the centre where the will of god is known let purpose guide the little wills of men the purpose which the masters know and serve. from the centre which we call the race of men let the plan of love and light work out- 15- the reappearance of the christ copyright 1998 lucis trust and may it seal the door wher

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

ses where that is deemed desirable in the interests of the whole and if what he is doing is estimated as harmful to the good of the group. but the arresting will not be destructive. it will be educational and developing in its results. the true first ray personality who works in response to this shamballa influence will have the ultimate good of the group deeply enshrined in his consciousness and heart; he will think in terms of the whole and not in terms of the part. that is the thing which he will endeavour to impress upon the racial consciousness. this may lead at times to ruthlessness and cruelty if the personality of the individual is not yet controlled by soul impulse. such cases can frequently be seen. an instance of this can be noted in the history of the jews as found in the old t

and your difficulty. if we consider these three great planetary centres and their relationships in tabular form we can get the general idea more clearly in mind: i. shamballa. will or power. planetary head centre, the holy city. purpose. plan spiritual pineal gland. life aspect. ruler- sanat kumara, the lord of the world. the ancient of days. melchizedek. ii. the hierarchy. love-wisdom. planetary heart centre. the new jerusalem. consciousness. group unity. ruler- the christ. the world saviour- 12- the destiny of the nations copyright 1998 lucis trust iii. humanity .a ctive intelligence. planetary throat centre. the city, standing foursquare. self-consciousness. creativity. ruler- lucifer. son of the morning. the prodigal son. these three centres are closely interrelated and must be thought

is the supreme task of bringing together in accordance with the immediate intent and plan and for the benefit of the evolving life in any particular world cycle: 1. spirit and matter. 2. life and form. 3. the ego and the personality. 4. the soul and its outer expression. 5. the higher worlds of atma-buddhi-manas and the lower reflection of mind emotion and the physical nature. 6. the head and the heart, through the sublimation of the sacral and the solar plexus energies. 7. the etheric-astral planes and the dense physical plane. 8. the intangible subjective levels of existence and the outer tangible worlds. such is the task of the white magician and as evolution proceeds and becomes more complicated and complex it will nevertheless be more rapid and more accurately defined in the mind of t

ngle, gemini does not entirely control, for the soul of britain is only now struggling for expression. for long ages taurus has led the way with his material aims, his acquisitive desires, his arrogant will and his blind moving forward towards the possession of that which has been desired. pervasiveness and movement are two qualities with which gemini and taurus have dowered the race. london, the heart centre of the empire is ruled spiritually by leo and materially by libra and it is, therefore, the soul factor which links great britain to france and which should assist spiritually the leo nature of the french personality. it is not, however, the spiritual quality of this sign which dominates british policy, but primarily the libra aspect. great britain regards herself as the preserver of

ary centres and the energy which they release is naturally of great interest and, could we but realise it, of supreme importance. some great truth lies veiled behind the tendency of all peoples to regard certain cities and places as holy and as set apart for their spiritual value; they make them the goal of their pilgrimages; in connection with the human being, the same analogy holds good and the heart, for some reason, is regarded as holier and more desirable in its expression than the head. all this indicates an innate recognition by humanity that behind the outer form is ever to be found the intangible, the real and the holy. i would like to enlarge somewhat upon this subject of the centres through which spiritual energy is today flowing, but it must be remembered that the theme with wh

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

his own life as an individual can be employed by him in group activity and be used in the dispelling of the world glamour. it might be expressed in illustration thus: 1. through alignment and subsequent contact, the intuition is evoked, awakened and used. this is the great dispelling agency, and pours down from the plane of the intuition (the plane of buddhi) through the soul and the brain to the heart of the disciple. 2. through alignment and subsequent contact, the energy of the soul is evoked, awakened and used. this is the great dissipating agency, and pours down from soul levels (the higher levels of the mental plane) through the mind to the brain of the disciple carrying illumination to the astral plane. 3. these two types of spiritual energy work differently upon the forces of the p

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

with it in their own lives, then we shall have a group approach to the problem. then we shall have a definite attack upon the world glamour, and when this does take place speaking esoterically "an opening will be made which will admit the light of the solar orb. the fogs will slowly disappear, subdued by the solar radiance, and the pilgrims will then find the enlightened way which leads from the heart of the fog, straight to the door of light" it is with the intention of discovering how far the aspirants and disciples of the world have gone- 62- glamour: a world problem copyright 1998 lucis trust in their understanding and in their handling of this problem that such an experiment as that being carried on in these groups has been undertaken and permitted. 2. the causes producing world glam

cus it there in the solar plexus centre, and from that point of achievement proceed to work upon the astral plane at the arduous task of dispelling glamour. 4. when this line of contact has been made and the soul, the astral body and the astral plane have thus been intimately related, the disciple must carry the focussed light from the solar plexus (where it has been temporarily localised) to the heart centre. there he must steadily hold it and work consistently and perseveringly from that higher centre. i might here paraphrase an ancient instruction for disciples, which can be found in the archives of the hierarchy and which refers to this particular process. i am giving you a brief and somewhat inadequate paraphrase of this ancient symbolic wording "the disciple stands and, with his back

at higher centre. i might here paraphrase an ancient instruction for disciples, which can be found in the archives of the hierarchy and which refers to this particular process. i am giving you a brief and somewhat inadequate paraphrase of this ancient symbolic wording "the disciple stands and, with his back to the glamorous fog, looks towards the east from whence the light must stream. within his heart he gathers all the light available and from that point of power between the shoulder blades the light streams forth" 5. the disciple must relinquish all sense of tension or of strain and must learn to work with pure faith and love. the less he feels and the less he is preoccupied with his own feelings or sense of achievement or of non-achievement, the more probable it will be that the work w

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

lar plexus person has in it something of mental substance or energy. pure feeling and entirely emotional emanations between people necessitate only solar plexus contact. later, when group work in telepathy is undertaken, the centres of transmission wherein high and consecrated feeling, devotion, aspiration and love are concerned and where the groups work with pure love, communication will be from heart to heart, and from a group heart to another group heart. the phrase "heart to heart talk" so often used, is usually a misnomer at this time, but will some day be true. at present it is usually a solar plexus conversation! the second form of telepathic work is that of mind to mind, and it is with this form of communication that the highest investigation is at this time concerned. only mental

e the solar plexus is still exceedingly active. what we have today is a mixture of instinctual telepathy and the beginning of mental telepathy. this manifests, however, very seldom, and then only in the educated classes. with the masses, instinctual telepathy is still the mode of contact. the throat centre is primarily involved where mental telepathy is concerned; there is also sometimes a little heart activity and always a measure of solar plexus reaction. hence our problem. frequently the communicator will send a message via the throat centre, and the recipient will still use the solar plexus. this is the most frequent method, and i would ask you to remember this. the sending out of a message may involve, and frequently does in connection with disciples, the throat centre, but the recipi

throat centre, and the recipient will still use the solar plexus. this is the most frequent method, and i would ask you to remember this. the sending out of a message may involve, and frequently does in connection with disciples, the throat centre, but the recipient will probably use the solar plexus centre. the throat centre is the centre, par excellence, or the medium, of all creative work. the heart and the throat, however, must eventually be used in synthesis. i stated the reason for this earlier in the words "only from the heart centre can stream, in reality, those lines of energy which link and bind together. it was for this reason that i have assigned certain meditations which stimulated the heart centre into action, linking the heart centre (between the shoulder blades) to the head

sis. i stated the reason for this earlier in the words "only from the heart centre can stream, in reality, those lines of energy which link and bind together. it was for this reason that i have assigned certain meditations which stimulated the heart centre into action, linking the heart centre (between the shoulder blades) to the head centre, through the medium of the higher correspondence to the heart centre, found within the head centre (the thousand petalled lotus. this heart centre, when adequately radiatory and magnetic, relates disciples to each other and to all the world. it will also produce that telepathic interplay which is so much to be desired and which is so constructively- 11- telepathy and the etheric vehicle copyright 1998 lucis trust useful to the spiritual hierarchy provi

om mind to mind. this is beginning to be possible, and many more people are capable of this kind of communication than is now realised. people today do not know whence various mental impressions come, and this greatly enhances the complexity of life at this- 12- telepathy and the etheric vehicle copyright 1998 lucis trust time and increases the mental problem of thousands. 3. telepathic work from heart to heart. this type of impression is the sublimation of the "feeling" response registered earlier upon the ladder of evolution in the solar plexus. it concerns only group impressions, and is the basis of the condition spoken of in the bible in connection with the greatest sensitive humanity has ever produced, the christ. there he is referred to as "a man of sorrows and acquainted with grief"

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

ffect primarily the man who lives below the diaphragm. this is the ordinary average man. these signs thus condition four of the centres: a.the base of the spine. b. the sacral centre. c. the solar plexus centre. d. the spleen. 2. the inner group of solar systems, working in conjunction with the zodiacal signs, affect primarily those who live above the diaphragm. they, therefore, condition: a. the heart centre. b. the throat centre. c. the ajna centre. d. the head centre. 3. three of the energies work through the head centre but only after the third initiation. there are one or two other points which might be noted here also. i note them for your enlightenment. out of all the many energies which impinge upon, pass through and produce effects upon our planet, esoteric astrology emphasises th

mes used the phrase "pass through" the centres and forms. this concept necessitates the idea of distributing centres to which the incoming energies may go and from which they may pass out again as radiation. some idea of this might be grasped if i gave you the new proposition (new to you though old to esotericists) of the centres in the human etheric body. the four centres above the diaphragm the heart, throat, ajna and head centres are basically and primarily receiving centres. the centres below the diaphragm the base of the spine, the sacral, solar plexus and spleen centres are galvanised into activity by the four higher receiving centres. this, when accomplished, demonstrates as personality and physical magnetism and influence until the time comes when there is a reversal in the way of

the solar system. each of these groups of beings is likewise septenary in nature, and the forty-nine fires of brahma are the lowest manifestation of their fiery nature. each group also may be regarded as "fallen" in the cosmic sense, because involved in the building process, or the occupiers of forms of some degree of density or another. hierarchy i. the first great hierarchy is emanated from the heart of the central spiritual sun. it is the son of god himself, the first born in a cosmic sense, even as the christ was the "eldest in a vast family of brothers" and the "first flower on the human plant" the symbol of this hierarchy is the golden lotus with its twelve petals folded. the secret doctrine i. 233-250. iii. 565. it should be remembered that this hierarchy is literally the sixth, for

and were the sons of necessity. it is said of them in the old commentary "they burned to know. they rushed into the spheres. they are the longing of the father for the mother. hence do they suffer, burn, and long through the sixth sphere of sense" hierarchy ii. the second hierarchy is closely allied with the great bear. we are told that they entered through the second ventricle within the sacred heart, and are (as we are told in the secret doctrine) the prototypes of the monads. they are the source of monadic life, but they are not the monads; they are far higher. this hierarchy, which is literally the seventh, is the influx into our system of those lives who in the first solar system remained on their own plane, being too sinless and holy to find opportunity in that very material and int

these mysteries are carefully studied, and due application made to the lives of the greatest exponents of the at-one-ing principle, it will become apparent how great and all-important is their place in the scheme. it is for this reason that the units of the fifth hierarchy are called "the hearts of fiery love; they save through love, and in their turn these lives are peculiarly close to the great heart of love of the solar logos. these great redeeming angels, who are the sons of men on their own true plane, the mental, are ever, therefore, pictured as taking the form of twelve-petalled lotuses this symbology linking them up with "the son of divine love" the manifested solar system, which is said to be a cosmic twelve-petalled lotus, and with the logoic causal lotus, equally of a twelve-pet

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

th the development of the desire element and its graduates are called the `sons of vishnu (cosmic fire. 1177-1179) the schools on saturn, the sun, the moon and on pluto are not given but complete the twelve planets- 413- a treatise on the seven rays- volume iii: esoteric astrolhu- copyright 1998 lucis trust to produce a condition of utter exhaustion. the physical vehicle was given no respite. the heart and blood condition grew steadily worse. during the last two years of her life she fought against these pressures and conditions with a truly iron will. her first ray personality rose to the final effort in response to the demand of her soul. it was in 1946 that she made the decision to refuse invalidism. each day therefore, as it had been her life's custom, she worked to the limit of physic

d been held only by her strong will to finish her job and by her ardent desire to complete those arrangements for the future of the arcane school which would best help you and me to be better servers of our fellowmen. she had fashioned and moulded the pattern of our school through the years with the precision of her keen mind and filled it with the magnetic potency of her own great long-suffering heart. some have asked why she should have had to suffer for she did suffer mentally and emotionally as well as physically. i alone know how triumphantly she opened herself to receive the impact of many types of destructive forces so rampant in this time of world turmoil and how amazingly she transmuted them, thus safeguarding all those hard pressed, struggling aspirants and younger disciples who

and labour and the breakdown of our past educational systems are all indicative of a divine and spiritual ferment which is leavening humanity. and yet the mystic way of introspection and of divine union must precede the occult way of intellectual realisation and divine perception. it always has in the life of the individual and of humanity as a whole. the mystic and the occult way, the way of the heart and the head, must fuse and blend and then humanity will know god and not just "feel after him if haply they may find him" this personal knowledge of god will, however, come by living normally and as beautifully as possible, by serving and by being interested in others and thus being decentralised. it will come by recognising the good life and the good in all peoples, by happiness and an int

was perhaps the first indication of the mystical trend in my life which later motivated all my thinking and activities. mystics are people with a tremendous sense of dualism. they are ever seekers, aware of something which must be sought; they are always lovers, searching for something worthy of their love; they are ever conscious of that with which they must seek unity. they are governed by the heart and by feeling. at that time i did not like the "feel" of life. i did not appreciate what the world seemed to be or had to offer. i was convinced that better things lay elsewhere. i was morbid, full of self-pity, through loneliness, exceedingly introspective (which sounds better than self-centred) and convinced that no one liked me. looking back, why on earth should they? i cannot blame them

rged much good that i later found. thus i began consciously the age old search for the world of meaning which must be found, if any answer to the perplexities of life and the sorrows of humanity is to be discovered. progress is rooted in the mystical consciousness. a good occultist must be, first of all, a practicing mystic (or do i mean a practical mystic perhaps both) and the development of the heart response and the power to feel (and to feel accurately) should naturally and normally precede the mental approach and the power to know. surely spiritual instinct must precede spiritual knowledge, just as the instincts of the animal, the child and of the undeveloped person always precede intellectual perception. surely vision must come before the mode to make the vision a reality is mastered

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

hich i shall later impart. the training of the healer as regards the training of the healer, i will give from time to time the six rules which govern (or should govern) his activity. bear in mind the two words which i earlier gave. they sum up the healer's story: magnetism and radiation. they are different in their effects as we shall later see. rule one the healer must seek to link his soul, his heart, his brain and his hands. thus can he pour the vital healing force upon the patient. this is magnetic work. it cures disease, or may increase the so-called evil state, according to the knowledge of the healer. the healer must seek to link his soul, his brain, his heart and auric emanation. thus can his presence feed the soul life of the patient. this is the work of radiation. the hands are n

apparent that that stream which is the most potent is the one which will control the action of the physical body upon the physical plane. there are, however, two streams of energy which must be considered in studying the factors leading to physical plane actions. i would remind you in this connection that disease is an activity of the physical plane. 1. the stream of life itself, anchored in the heart, which determines the vitality of the man, his capacity for work, and the term of his existence. 2. the predominating stream of energy coming from the astral, mental or soul bodies. these control his expression upon the physical plane. with the masses of people throughout the world, and those whom we call the vast unthinking public, the dominating factors are the stream of life and the strea

can be seen dying out and the phenomenon in certain areas will be colourless and apparently non-existent. but always there is a persistent over-shadowing light, from which a stream of lights pours down into the phenomenal man; this can be seen attaching itself in two major localities to the dense inner core of the physical man. these two points of attachment are to be found in the head and in the heart. there can also be seen, dimly at first but with increasing brightness, seven other pale disks of light which are the early evidence of the seven centres. 4. these centres, which constitute the quality aspects and the consciousness aspects, and whose function it is to colour the appearance or outer expression of man and use it as a response apparatus, are (during the evolutionary process) su

e three major groups of diseases for the masses are 1. tuberculosis. 2. the social diseases, as they are called: the venereal diseases and syphilis. 3. cancer. to these we must add two other groups of disease which predominantly affect those who are a little above the average and whose general level of intelligence is higher than that of the mass; this includes also the aspirants of the world. 4. heart diseases, but not what is called heart failure. 5. the nervous diseases so prevalent at this time. these five groups of disease, and their various sub-divisions are responsible for the bulk of the physical ills which attack humanity. a right grasp of their preponderating causes will be of definite assistance to future medicine. how much will be accepted is at this time doubtful- 27- a treati

via soul l otus. lotus dynamic will occultist. initiate. master. dominant after 3rd initiation. 2. centre..pituitary..lower brain..soul force..p. etals..b. uddhic between body. left eye. l ove. of egoic v ehicle the eyes. nose. magnetic. lotus, as causal ajna centre nervous light. a whole. body system. intuition. higher vision. mental aspirant. disciple. mystic. dominant after 2nd initiation. 3. heart..thymus..heart..life force..love..higher. anahata circulatory group petals mental system. consciousness causal blood. also. body vagus nerve all types of spiritual people. dominant after 1st initiation. 4. throat..thyroid..b. reathing..creative..knowledge..mental centre apparatus energy. petals body. alimentary sound. canal selfconsciousness creative artists. all advanced humanity. the intel

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

an article on our goal is unity in the free world of october, 1944, dr. albert einstein regretfully took note of "an odious materialistic attitude toward life which leads to the predominance of an unrestrained selfishness" but how shall this materialism and selfishness of our culture be corrected? by geodesies in the space-time manifold of relativity theory? this would be cold comfort from a warm heart and einstein does not offer this way out. indeed, einstein offers no clear solution. the simple truth is that the only counterweight to "materialism" is "idealism" and this must come out of the very heart of science, as an evolutionary development. researchers who know the data of science must take our knowledge about nature and synthesize it into a body of integrated principles to establish

e submitted himself to limitation. the human monad followed the same procedure and in time and space limited itself in a similar manner. on the physical plane and in the physical body, this phenomenal and transient entity controls its phenomenal appearance through the two aspects of life and consciousness. the life principle the flow of divine energy through all forms is temporarily seated in the heart, while the consciousness principle, the soul of all things, is located (temporarily as far as the form- 18- education in the new age copyright 1998 lucis trust nature of a particular human unit is concerned) within the brain. as again you know, the life principle controls the mechanism through the medium of the blood stream, for "the blood is the life" and uses the heart as its central organ

the source to the outer expression or the phenomenal appearance. it is the life. it produces the individual process and the evolutionary unfoldment of all forms. it is, therefore, the path of life, which reaches from the monad to the personality, via the soul. this is the thread soul and it is one and indivisible. it conveys the energy of life and finds its final anchor in the centre of the human heart and at some central focal point in all forms of divine expression. naught is and naught remains but life. the consciousness thread (antahkarana) is the result of the union of life and substance or of the basic energies which constitute the first differentiation in time and space; this produces something different, which only emerges as a third divine manifestation, after the union of the bas

ty. the thread of continuity between the three lower aspects of the man is established and can be used. it stretches, if such a term can be used (my intent being entirely pictorial, from the centre of the head to the mind, which is in its turn a centre of energy in the world of thought. at the same time, this antahkarana is interwoven with the thread of life or the sutratma which emerges from the heart centre. the objective of evolution in form is now relatively complete. when this stage has been reached, the sensitive feeling-out into the environing universe still continues. man weaves a thread which is like the thread the spider weaves so amazingly. he reaches out still further into his possible environment and then discovers an aspect of himself of which he had little dreamt in the earl

solar plexus. speaking in symbolical terms, many today are carrying that bridge forward and linking the mind with the two aspects already linked. this thread of energy emanates from, or is anchored in, the head. a few people are steadily linking the soul and the mind, which in its turn is linked with the other two aspects. the soul energy, when linked with the other threads, has its anchor in the heart. a very few people (the initiates of the world) having effected all the lower syntheses, are now occupied with bringing about a still higher union with that triple reality which uses the soul as its medium of expression, just as the soul in its turn is endeavouring to use its shadow, the threefold lower man. these distinctions and unifications are matters of form, symbols in speech, and are

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

oup is my second attempt to be of hierarchical assistance in inaugurating the new age methods and technique and to train groups (for it is a group age) which can express the new age types of work. in my first attempt certain group limitations initiated difficulty and led to the closing of the several individual groups. you will have noted that i assigned the major failure to the inactivity of the heart centre in the majority of the members; this leads necessarily to inadequate integration. i mention this now because i would urge those members who have been selected to work in this new group to bear in mind that they may quite easily carry their earlier tendency into the new group. only a fresh dedication and a renewed aspiration towards inspiration can prevent the recurrence of a certain s

eoccupation with spiritual ambition condition some aspirants, a spiritual ambition which is working through a very small personality; some could make rapid progress but are prone to inertia perhaps they just do not care enough. all desire to move forward, all possess a strong inner spiritual life, but the group antahkarana is usually still incomplete and the aspect of pure reason, which is of the heart, does not control. the evocative power of the spiritual triad is not, therefore, adequate to hold the personality steady and the invocative power of the personality is nonexistent speaking from the angle of the group personalities which make up the personality aspect of the ashram. this is a factor which can only become potent if certain personality relations are adjusted and inertia is over

ery brief and very scant. i am only seeking to indicate and not to direct; i intend to point out, but not dictate to you, modes of eradication. the times are serious and the world disciples are hard pressed. the hierarchy and its affiliated groups are seeking active help and cooperation in the work of salvage. all disciples and aspirants are needed, and all can give much if the desire, the loving heart and the consecrated mind are united in service. i ask aid in the task of reconstruction. i ask for your consecrated help. i ask you to discipline yourselves anew, to hold back nothing, either objective or subjective. i ask for your wholehearted cooperation in the work of world salvage. group instruction december 1941 my brothers: i would like to start off this instruction with the simple sta

2- discipleship in the new age- volume ii copyright 1998 lucis trust 4. when you have visualised me thus standing waiting, then endeavour to see stretching between yourself, the group and me a band of golden light and know this to be the symbol of the path which we are all treading. see this path gradually shortening, thus bringing us closer together, slowly and steadily, until you enter into the heart of the blue disk. whilst doing this, hold the mind positive and attentive, using simultaneously the faculties of imagination and of visualisation. this triple activity will test and tax your powers but will be good training in active esoteric work. regard this always as a united group effort and remember that in doing it you aid each other, and may facilitate the work to be done at the time

etermined by the group condition for which you are one and all responsible. i. definite and planned meditation. the theme, if i might so call it, of the work will be threefold: a. the interior interrelation of the seven centres in the body will be the objective of the meditation, basing the work upon the occult maxim that "energy follows thought" we have started upon one formula which relates the heart, the higher head centre, and the solar plexus. b. the subsequent relation of the centres in any one individual to the remainder of the group members, regarding the centres as radiating transmitters of energy to the centres of the other group members. this will result in the forming of seven great centres of energy which will constitute the group centres, fed and enlightened by the energy tra

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

save is here. the love to carry forth the work is widely spread abroad. the active aid of all who know the truth is also here. come forth, o mighty one and blend these three. construct a great defending wall. the rule of evil now must end. 1940 from the point of light within the mind of god let light stream forth into the minds of men. let light descend on earth. from the point of love within the heart of god let love stream forth into the hearts of men. may christ return to earth. from the centre where the will of god is known let purpose guide the little wills of men the purpose which the masters know and serve. from the centre which we call the race of men let the plan of love and light work out. and may it seal the door where evil dwells. let light and love and power restore the plan o

the throat centre and the centre between the eyebrows are becoming "awake" and active. but the higher psychic powers, such as spiritual perception with its infallible knowledge, the intuition with its unerring judgment, and psychometry of the higher kind with its power to reveal the past and the future, are the prerogatives of the divine soul. these higher powers come into play when the head and heart centres, as well as the throat centre, are brought into activity as the result of meditation and- 6- the externalisation of the hierarchy copyright 1998 lucis trust service. let the student, however, remember two things: that the greater can always include the lesser, but the purely animal psychic does not include the higher. that between the lowest type of negative mediumship and the highes

icularly during 1936. the response of this festival will submit a gauge of opportunity for the guidance of the great ones (this theme is developed in the book, a treatise on the seven rays, vol. ii, esoteric psychology, pp. 629-751, which contains the writings from may, 1935, to april, 1938, inclusive) one practical thing also i will ask of you. will you say, each night and morning, with all your heart's desire and with the attention of your mind as well, the following words. their united saying will set up a rhythm and a momentum of great potency. let the forces of light bring illumination to mankind. let the spirit of peace be spread abroad. may men of goodwill everywhere meet in a spirit of cooperation. may forgiveness on the part of all men be the keynote at this time. let power attend

even if (from the spiritual angle) it has no true being. it embodies the great creative work of humanity down the ages, and is the product of the `false' imagination and the work of the lower psychic nature. its instrument of creative work is the sacral and the solar plexus centres. when the energies, finding expression through these two centres, have been transmuted and carried to the throat and heart by advancing humanity, then the foremost people of the race will know that the astral plane has no true existence; they will then work free from its impression, and the task of freeing humanity from the thraldom of its own creation will proceed apace. in the meantime a group of disciples is being slowly built up (of which this second group is a part and in which it can play an important func

on and proportion. 3. humanity itself is the third major planetary centre through which one of the three divine aspects, intelligence, is expressing itself, producing its world effects. these three centres are closely interrelated and must be thought of as expressions of divine livingness, as embodying three stages in the unfoldment of god's plan, and as constituting the three major centres head, heart, throat in the body of the one in whom we live and move and have our being. students can relate these three centres to the three solar systems, referred to in a treatise on cosmic fire. in the first solar system, the centre which is humanity was prepared and the principle of intelligence came into manifestation. in the second solar system, the hierarchy of love made its appearance and must c

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

the evolving world. to those of you who have the inner sight and intuitive comprehension comes the opportunity to aid that apprehension and to lead a despairing world deep cast into darkness and distress one step nearer to the light. the work you have to do is to take the knowledge which is yours and adjust its application to the world's need so that recognition of the truth may be rapid. in the heart of every man lies hid the flower of the intuition. on that you can depend, and no eternal or cosmic fact clothed in a suitable form will fail to receive its meed of recognition and understanding. introductory statement- 7- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust i have called you from refreshment to labour at this time (october 1942) be

le, and then its higher corresponding rule for groups in preparation for group initiation, reminding you that such groups are ever composed of those who have taken the first initiation, and the name of these is legion. they are to be found in every country. there are not, however, so many who are ready for the new era of group initiation. rule i. for applicants: let the disciple search within the heart's deep cave. if there the fire burns bright, warming his brother yet heating not himself, the hour has come for making application to stand before the door. for disciples and initiates: within the fire of mind, focussed within the head's clear light, let the group stand. the burning ground has done its work. the clear cold light shines forth and cold it is and yet the heat evoked by the grou

e no other selves. let the group know there is no colour, only light; and then let darkness take the place of light, hiding all difference- 14- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust blotting out all form. then at the place of tension, and at that darkest point let the group see a point of clear cold fire, and in the fire (right at its very heart) let the one initiator appear whose star shone forth when the door first was passed. rule x. for applicants: the army of the voice, the devas in their serried ranks work ceaselessly. let the disciple apply himself to a consideration of their methods; let him learn the rules whereby the army works within the veils of maya. for disciples and initiates: the rules for work within the veils of ma

ht, let the group stand. in this sentence, you have the idea of intellectual perception and of focussed unity. intellectual perception is not mental understanding, but is in reality the clear cold reason, the buddhic principle in action and the focussed attitude of the spiritual triad in relation to the personality. i would call your attention to the following analogies: head monad a tma p urpose heart soul b uddhi p ure reason base of spine p ersonality m anas spiritual activity in these words you have, therefore, the position of the personality indicated as it stands at the penetrating point of the antahkarana as it contacts the manas or lower mind and is thus the agent of the purpose of the monad, working through the spiritual triad which is as you know related to the personality by the

p ure reason base of spine p ersonality m anas spiritual activity in these words you have, therefore, the position of the personality indicated as it stands at the penetrating point of the antahkarana as it contacts the manas or lower mind and is thus the agent of the purpose of the monad, working through the spiritual triad which is as you know related to the personality by the antahkarana. the heart as an aspect of pure reason requires careful consideration. it is usually considered the organ of pure love but from the angle of the esoteric sciences love and reason are synonymous terms, and i would have you reflect upon why this should be. love is essentially a word for the underlying motive of creation. motive, however, presupposes purpose leading to action, and hence in the group-life

ALICE BAILEY THE LABOURS OF HERCULES

ules myth summary of lessons learned in each zodiacal sign the path of the soul through the zodiac testimony as to the effectiveness of zodiacal energies on earth life the crosses journey through the signs- 4- the labours of hercules the zodiac the presiding one looked forth upon the sons of men, who are the sons of god. he saw their light and where they stood upon the way which leads back to the heart of god. the way sweeps in a circle through the twelve great gates, and, cycle after cycle, the gates are opened and the gates are shut. the sons of god, who are the sons of men, march on. dim is the light at first. selfish the trend of human aspiration, and dark the deeds resultant. slowly men learn and, in learning, pass between the pillars of the gates time and again. dull is the understan

drew to the circle of his radiant life the seeking soul "whose is this soul upon the way of high endeavor whose radiance dimly shineth forth" came the reply "a soul who seeks the light of understanding, a struggling soul "tell him from me to return the other way and then to travel round the circle. then will he find the object of his search. watch o'er his steps and, when he has an understanding heart, an eager mind and skillful hand, bring him to me" again the centuries passed. the great wheel turned and turning, carried all the sons of men, who are the sons of god upon their way. and as these centuries passed, a group of men emerged who slowly turned the other way. they found the way. they passed the gates and struggled towards the mountain top, and towards the place of death and sacrif

- the labours of hercules cause and effect, and this from the standpoint of the initiator of the causes in order to produce intelligent effects. through the twelve signs of the zodiac he passed, struggling to work subjectively and trying to reject the lure and the pull of the outer tangible form. the second key thought can be expressed in the words "the conception of a concealed deity lies at the heart of all religions" this is the mystic realization and the object of the search that humanity has carried on down the ages. the exponents of the world religions have embodied in their teaching one aspect of the search, accepting the fact of god as a basic premise, and with their heart's love and devotion and worship proving the reality of his existence. the testimony of the mystics of all time

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

ression for the indwelling soul and- 15- the labours of hercules equipped to undertake the tasks to which the man has pledged himself. there has been amongst aspirants for many centuries a tendency to decry and belittle the mind. they are apt to say glibly "the mind is the slayer of the real" and, through an unrecognized mental inertia and laziness, to feel that the important thing is to have the heart nature developed. they regard the mind, with its capacity to analyze and discriminate, as a snare and a delusion. but this surely is an error. knowledge of god is as necessary and as important as love of god; and this the new age, with its new type of aspirant, will most assuredly demonstrate. saintliness, sweetness and a pleasing, loving disposition have their place in the sumtotal of the c

AN INTRO TO STUDY OF THE KABALAH

kinah, the kingdom, also sometimes called tzedek, righteousness. the whole decad form "adam kadmon "the archetypal man" and the wondrous otz chiim "tree of life" in the ancient figures of adam kadmon we see kether, the crown, over the forehead; chokmah and binah are the two halves of the thinking brain; gedulah and geburah are the organs of action, the right and left upper limbs; tiphareth is the heart and the vital organs of the chest; netzach and hud are the lower limbs right and left; jesod refers to the digestive and reproductive organs and abdomen; and lastly malkuth is compared to the feet as a basis or foundation of man upon this earth or lowest plane: see the plate of the adam kadmon, archetypal man, or the first adam. these triads were looked upon as formed of a principle of union

ANATHEMA OF ZOS

heaven is an infirmary? ye know not pleasure. in your sleep lusts, feeble violence and sickly morale, ye are more contemptible than the beasts ye feed for food. i detest your mammon. disease partakes of your wealth. having acquired, ye know not how to spend. ye are good murderers only. empty of cosmos are they who hunger after righteousness. already are the merciful spent. extinct are the pure in heart. governed are the meek and of heaven earn similar disgust. your society is a veneered barbarity. ye are precocious primitives. where is your success other than through hatred? there is no good understanding in your world-this bloody transition by procreation and butchery. of necessity ye hate, and love your neighbor by devouring. the prophets are nauseating and should be persecuted. objects

ANTINOMIANISM

stood about antinomianism is this idea of non-obligatory moral law. often i see this idea distorted to mean having no morals or ethics. this is absolutely and historically innacurate. what the concept of non-obligatory moral law means is that morality cannot be an obligation to doctrine as emphasized by religion or culture. rather, morality must issue as a principle from the individuals own soul, heart and conscience as opposed to doctrinally instituted and enforced. obviously there is an element of self responsibility and personal development involved here. antinomianism as a praxis of spiritual dissent manifests as both a methodology and a practicum to personal spiritual freedom. antinomianism represents a historical methodology and post- modern evolution of individualized thought that s

APOCALYPSE MOSES

t and found abel murdered. i by the hand of cain his brother. 2 and god saith to michael the archangel 'say to adam:reveal not the secret that thou knowest to cain thy son, for he is a son of wrath. but grieve not, for i will give thee another son in his stead; he shall show (to thee) all that thou shalt do. do thou tell him nothing' thus spake the archangel to adam. 3 but he kept the word in his heart, and with him also eve, though they grieved concerning abel their son. chapter 4. 1 and after this, adam knew eve his wife, and she conceived and bare seth. 2 and adam said to eve 'see! we have begotten a son in place of abel, whom cain slew, let us give glory and sacrifice to god' chapter 5. 1 and adam begat thirty sons and thirty daughters and adam lived nine hundred and thirty years; and

rs and entreaties concerning the tree which floweth with oil to anoint thy father adam. for it shall not be thine now, but in the end of the times. 3 then shall all flesh be raised up from adam till that great day,-all that shall be of the holy people. then shall the delights of paradise be given to them and god shall be in their midst. 4 and they shall no longer sin before his face, for the evil heart shall be taken from them and there shall be given them a heart understanding the good and to serve god only. 5 but do thou go back to thy father. for the term of his life hath been fulfilled and he will live three days from to-day and will die. 6 but when his soul is departing, thou shalt behold the awful (scene of) his passing' chapter 14. 1 thus spake the angel and departed from them. and

APOCRYPHON OF JOHN

re is your master whom you followed" and he said to him "he has gone to the place from which he came" the pharisee said to him "with deception did this nazarene deceive you (pl, and he filled your ears with lies, and closed your hearts (and) turned you from the traditions of your fathers" when i, john, heard these things i turned away from the temple to a desert place. and i grieved greatly in my heart, saying "how then was the savior appointed, and why was he sent into the world by his father, and who is his father who sent him, and of what sort is that aeon to which we shall go? for what did he mean when he said to us 'this aeon to which you will go is of the type of the imperishable aeon, but he did not teach us concerning the latter, of what sort it is" straightway, while i was contemp

kriman, the nails of the hands; astrops, the right breast; barroph, the left breast; baoum, the right shoulder joint; ararim, the left shoulder joint; areche, the belly; phthave, the navel; senaphim, the abdomen; arachethopi, the right ribs; zabedo, the left ribs; barias, the right hip; phnouth the left hip; abenlenarchei, the marrow; chnoumeninorin, the bones; gesole, the stomach; agromauna, the heart; bano, the lungs; sostrapal, the liver; anesimalar, the spleen; the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 7 of 12 8/16/2006 5:17 pm thopithro, the intestines; biblo, the kidneys; roeror, the sinews; taphreo, the spine of the body; ipouspoboba, the veins; bineborin, the arteries; atoimenpsephei, theirs are the breaths which are in all the limbs; entholleia

ARADIA GOSPEL OF THE WITCHES

misunder-stood is as deeply interesting as any other. for the witch laying aside all question as to magicor its non-existence was once a real factor or great power in rebellious social life, and to this veryday as most novels bear witness it is recognised that there is something uncanny, mysterious,and incomprehensible in woman, which neither she herself nor man can explain.for every woman is at heart a witch.we have banished the broom and the cat and the working miracles, the sabbat and pacts withsatan, but the mystery or puzzle is as great as ever; no one living knows to what it is destined tolead. are not the charms of love of every kind, and the enjoyment of beauty in all its forms in nature,mysteries, miracles, or magical? page 65 n r r r r r the gospel of the witches, as i have give

ny knavery or aught wicked, he entered her temple, andinvoked laverna, who appeared to him as a womans head. but if he did his work of knavery badlyor maladroitly, when he again invoked her he saw only the body; but if he was clever, then hebeheld the whole goddess, head and body.lavernawas no more chaste than she was honest, and had many lovers and many children. it wassaid that not being bad at heart or cruel, she often repented her life and sins; but do what she might,she could not reform, because her passions were so inveterate.and if a man had got any woman with child or any maid found herself enceinte, and would hide itfrom the world and escape scandal, they would go 27 every day to invoke laverna.then when the time came for the suppliant to be delivered, lavernawould bear her in sle

whom you cannot see, whenthere is the moon in all her splendour visible? worship her. invoke diana, the goddess of the moon,and she will grant your prayers. this shalt thou do, obeying the vangelo, the gospel of (the witchesand of) diana, who is queen of the fairies and of the moon.now the young lady being persuaded, was converted to the worship of dianaand the moon, andhaving prayed with all her heart for a lover (having learned the conjuration to the goddess, 22 wassoon rewarded by the attention and devotion of a brave and wealthy cavalier, who was indeed asadmirable a suitor as any one could desire. but the mother, who was far more bent on gratifying vin-dictiveness and cruel vanity than on her daughters happiness, was infuriated at this, and when thegentleman came to her, she bade him

ith the fairy or witch-like charm of the supernatural a romanceall combined in a single strangeform the spell of night!there is a dangerous silence in that houra stillness which leaves room for the full soult o open all itself, without the powerof calling wholly back its self-control;the silver light which, hallowing tree and tower,sheds beauty and deep softness oer the whole,breathes also to the heart, and oer it throwsa loving languor which is not repose.this is what is meant by the myth of diana and endymion. it is the making divine or aesthetic (whichto the greeks was one and the same) that which is impassioned, secret, and forbidden. it was thecharm of the stolen waters which are sweet, intensified to poetry. and it is remarkable that it hasbeen so strangely preserved in italian witch

eremmo.the counter-charm.endamone, endamone, endamone!by the love i feel, which ishall ever feel until i die,three crosses on thy bed i make,and then three wild horse-chestnuts take, 19 in that bed the nuts i hide,and then the window open wide,that the full moon may cast her lightupon a love as fair and bright,and so i pray to her abovet o give wild rapture to our love,and cast her fire in either heart,which wildly loves to never part;and one thing more i beg of thee!if any one enamoured be,and in my aid his love hath placed,unto his call ill come in haste. page 38 volont di fare al amoreverra e non la potrai farecome una candela ti struggera,ti struggerai poco a poco,come una candele a fuoco,tu non potrai vivretu non potrai stare,ti sentirai mancare,che il tuo cuore ritto sempre possa sta

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

icular aspect culminated in the templar dramas of werner, in which an order concealed through the ages and perpetuated through saintly custodians reveals to a chosen few among knights templar some part of its secret doctrine-the identity of christ and horus, of mary the mother of god, and isis the queen of heaven. the root of these dreams on doctrine and myth transfigured through the ages- with a heart of reality behind it- will be found, as it seems to me, in occult derivations from templar ritual which belong to circa 1782 and are still in vigilant custody on the continent of europe. i mention this lest it should be thought that the intimations of a german poet, though he was an active member of the strict observance, were mere inventions of an imaginative mind. there is no historical ev

ho had been proved into that which was denominated the illustrious grade and order of knights of the temple of jerusalem. the candidate undertakes in his obligation to do all in his power for the glorious restoration of the order; to succour his brethren in their need; to visit the poor, the sick and the imprisoned; to love his king and his religion; to maintain the state; to be ever ready in his heart for all sacrifice in the cause of the faith of christ, for the good of his church and its faithful. the pledge is taken on the knees, facing a tomb of black marble which represents that of molay, the last grand master and martyr-in-chief of the order. thereafter the inward meaning of the three craft degrees is explained to the candidate. that of apprentice recalls the earliest of christian c

ing of the three craft degrees is explained to the candidate. that of apprentice recalls the earliest of christian chivalries, being the canons or knights of the holy sepulchre, who for long had no distinctive clothing and hence the divested state of the masonic postulant. but this state signified also that his arm is ever ready to do battle with the enemies of the holy christian religion and his heart for the sacrifice of his entire being to jesus christ. the alleged correspondences and meanings are developed at some length, but it will be sufficient to mention that the masonic candidate enters the lodge poor and penniless, because that was the condition at their beginning of the templars and the other orders of christian knighthood. the candidate is prepared for the second craft degree i

BASIL VALENTINE TWELVE KEYS

ed to my teaching, and before all things implore the gracious blessing of the creator of all things. you must also truly repent you of all your sins, confessing the same, and firmly resolve to lead a good and holy life. it is also necessary that you should determine to shew your gratitude to god for his unspeakable gift, by succouring the poor and the distressed, and by opening your hand and your heart to the needy. then god will bless your labour, and reward your search with success, and yourself with a seat in heaven as the fruit of your faith. do not despise the truthful writings of those who possessed the stone before us. for, after the enlightening grace of god, it is from them that i received my knowledge. let your study of them be increased and repeated often, lest you lose the thre

o me this matter in a profound sleep. happy is the man who knows the great works of the divine power. blessed is he whose eyes are opened to behold light where before they saw darkness. two stars are given by the gods to man to lead him to great wisdom. gaze steadily upon them, follow their lights, and you will find in them the secret of knowledge. the bird phoenix, from the south, plucks out the heart of the mighty beast from the east. give the animal from the east wings, that it may be on an equality with the bird from the south. for the animal from the east must be deprived of its lion s skin, and lose its wings. then it must plunge in the salt water of the vast ocean, and emerge thence in renovated beauty. plunge thy volatile spirits in a deep spring whose waters never fail, that they

able value for the removing of all defects, and the healing of all diseases. he is pursued by the ten lepers, who desire to drink his blood; and all that are tormented with any kind of sickness are refreshed with this blood. for whoever drinks of this golden fountain, experiences a renovation of his whole nature, a vanishing of all unhealthy matter, a fresh supply of blood, a strengthening of the heart and of all the vitals, and a permanent bracing of every limb. for it opens all the pores, and through them bears away all that prevents the perfect health of the body, but allows all that is beneficial to remain therein unmolested. but let my friend be scrupulously careful to preserve the fountain of life limpid and clear. if any strange water be mixed with it, it is spoiled, and becomes pos

thly gift, he may hereafter inherit eternal life. praise be unto god everlastingly for this his inestimable gift. twelve keys of basil valentine 67 of 95 eleventh key the eleventh key to the knowledge of the augmentation of our stone, i will put before you in the form of a parable. there lived in the east a gilded knight, named orpheus, who was possessed of immense wealth, and had everything that heart can wish. he had taken to wife his own sister, euridice, who did not, however, bear him any children. this he regarded as the punishment of his sin in having wedded his own sister, twelve keys of basil valentine 68 of 95 and was instant in prayer to god both by day and by night, that the curse might be taken from him. one night, when he was buried in a deep sleep, there came to him a certain

, named phoebus, who touched his feet, which were very hot, and said: thou noble knight, since thou hast wandered through many cities and kingdoms, and suffered many things at sea, in battle, and in the lists, the heavenly father has bidden me make known to thee the following means of obtaining thy prayer: take blood from thy right side, and from the left side of thy spouse. for this blood is the heart s blood of your parents, and though it may seem to be of two kinds, vet, in reality, it is only one. mix the two kinds of blood, and keep the mixture tightly enclosed in the globe of the seven wise masters there that which is generated will be nourished with its own flesh and blood, and will complete its course of development when the moon has changed for the eighth time if thou repeat this

BEHOLDERS OF NIGHT

n which gave her a red cap (coiffe) like his own, which cap causes the child to be born with a caul. in an initiatory context which implies the connection of folklore with inspired magical practice, the caul introduced in ritual practice (by a blood coloured cloth, stained with menstrual blood or otherwise) is the mark of lilith and cain, born unto the night within the mysteries of vampyrism. the heart of the arcana is in the brain itself, it is our connection and desire to unite the hand and the eye in the grimoire of the fallen, which was long ago scribed in the blood of our spiritual ancestors, those who walk the ahrimanic path long ago, when the deserts whispered the timeless name of azazel, called our father and lilith, the very womb of our birth and initiation. i) the left hand path

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

ven the indigenous nature of deities as abiding in local mountains and rivers. he claims that gods came out of an anthropomorphization of this binding force, possibly enhanced by buddhist influence, while the life-force retains its original, more intangible nature.23 the life-energy (srog) is perhaps more consistent with western notions of a soul as it resides within the body, specifically in the heart. the life-energy does not wander like the life-force, but it can be stolen by demonic forces, resulting in severe illness and death. the life-breath (dbugs) consists of vital air that travels through the subtle channels, as described above; it can also be stolen, resulting in the death of an individual. tucci conflates these latter forces to a 22 see samuel 1993, p. 237. see tucci 1988, p. 2

f authentication, which establishes a supposed connection to a true sanskrit tantra now lost, is a common motif within the terma textual tradition. see mpg, p. 300.1 and appendix a, p. 155. 69 see kapstein 2000, pp. 51-65. 37 locations that become connected to him. this fact is succinctly described in the perfect feast invocation, which declares "he who has iron-hooked light rays appearing in his heart center resides at the red copper fields in the might demon land of the west, the changeless and spontaneous samy temple, the temple at badhahor,70 the dark willow grove in khotan, the thirty-three heavenly realms, the land of the ayon..kas,71 and the uninterrupted skies of india."72 a number of extra realms not previously mentioned are even included. tsiu marpo s presence is recognized every

s accompanying liturgical texts provides descriptions of his six might demon riders [1] the divine might demon is endowed with a radiant light yellow body color and wears a robe of red-striped satin. he has a tiger-skin quiver on his right and a leopard-skin bow case on his left. he rides a dark-skinned horse and carries golden arrows and a golden bow. when he pulls the bow string, he strikes the heart of the enemy. he plagues his enemies with magical delusions [2] the rock might demon is overlord of the red copper rock. he blazes with the fire light of a red body color and wears violet robes. he rides a horse with white heels and carries a sword in his right hand. he carries in his left hand a copper lasso that he throws at his enemies. he plagues his enemies with magical delusions [3] th

he life-force of the enemy and gulps down the life-force of the vow-violator. she follows the serpentine might demon and cuts the lifeline of the enemy [4] the bitch marmo tingmikma (dmar mo mthing mig ma "red azure-eyed woman" opens her mouth, bares her fangs, and vomits warm blood. she catches the smell of blood from afar. she catches the breath of the enemy and gulps down the warm blood of his heart. she is the follower of the red knife might demon and drinks the enemy s blood [5] the bitch marmo zimikma (dmar mo gzi mig ma "red bright onyx-eyed woman" opens her mouth and shouts in the ten directions. a satchel of diseases is bound to her neck. 87 see mpg, pp. 324.5-326.5 and appendix a, pp. 175-176. demons 4 and 6 are both called "knife might demon" in the text. the one demon left unme

ious diseases to the vow-violator. she is the follower of the black obstructive might demon and gives the enemy infectious diseases [6] the bitch marmo zimikma (dmar mo gzi mig ma "red bright onyx-eyed woman,"88 opens her mouth, bares her fangs, and smells blood. she gathers her bloody mane. she cuts the neck and catches the life-breath of the enemy, and gulps down the blood of the transgressor s heart. she is the follower of the red knife might demon and digests the enemy s heart.89 the purpose of violence the violence and gore that fill these accounts is ubiquitous in all descriptions of wrathful deities and their entourages. indeed, this ferocity is believed to be so intense that in some depictions, particularly statues, the fierce visages of such deities as tsiu marpo must remain hidde

BLACK WITCHCRAFT

his name was known as biqa. i seek to mark an emphasis on the eclectic conceptual ideas of skir-hand witchcraft within the circle, that all may arise from their imaginations the arcana of the luciferic spirit, be it of darkness or light. as the realization of initiatory experience is known by the individual, there is no longer a sense of emptiness regarding the ownership and commitment within the heart of the witch; it is known and believed according to the predilection of the adept. the ritual workings found in the luciferian witchcraft grimoire and other collections by myself present actual workings to manifest both infernal and luciferian 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

BLAVATSKY H P ANTHROPOGENESIS

s them instructors of their own fathers. it is the hosts of the four material classes who create men simultaneously on the seven zones. now, with regard to the seven classes of pitris, each of which is again divided into seven, a word to students and a query to the profane. that class of the "fire dhyanis" which we identify on undeniable grounds with the agnishwattas, is called in our school the "heart" of the dhyan-chohanic body; and it is said to have incarnated in the third race of men and made them perfect. the esoteric mystagogy speaks of the mysterious relation existing between the hebdomadic essence or substance of this angelic heart and that of man, whose[[footnote(s* this was hinted at in isis unveiled, vol. i, p. xxxviii, though the full explanation could not then be given "the p

ur modem pigmies. in manava-dharma-sastra they are called the lunar ancestors[[vol. 2, page] 92 the secret doctrine. every physical organ, and psychic, and spiritual function, is a reflection, so to say, a copy on the terrestrial plane of the model or prototype above. why, it is asked, should there be such a strange repetition of the number seven in the anatomical structure of man? why should the heart have four lower "cavities and three higher divisions" answering so strangely to the septenary division of the human principles, separated into two groups, the higher and the lower; and why should the same division be found in the various classes of pitris, and especially our fire dhyanis? for, as already stated, these beings fall into four corporeal (or grosser) and three incorporeal (or sub

t is as well to point out at once the dual meaning contained in the greek myth bearing upon this particular phase of evolution. it is found in the several variants of the allegory of leda and her two sons castor and pollux, which variants have each a special meaning. thus in book xi. of the odyssey, leda is spoken of as the spouse of tyndarus, who gave birth by her husband "to two sons of valiant heart- castor[[vol. 2, page] 122 the secret doctrine. and pollux. jupiter endows them with a marvellous gift and privilege. they are semi-immortal; they live and die, each in turn, and every alternate day[[eteremeroi. as the tyndaridae, the twin brothers are an astronomical symbol, and stand for day and night; their two wives, phoebe and hilasira, the daughters of apollo or the sun, personifying t

n the bible, which is absurd and meaningless, and this shows, as prof. wilder thinks "that the primeval form of mankind was androgynous* see the union of chochmah, wisdom, with binah, intelligence, or jehovah, the demiurge, called understanding in the proverbs of solomon, ch. vii. unto men wisdom (divine occult wisdom) crieth "oh, ye simple, understand wisdom; and ye fools, be of an understanding heart" it is spirit and matter, the nous and the psyche; of the latter of which st. james says that it is "earthly, sensual, and devilish[[vol. 2, page] 135 the virgin third race "zeus is a male, zeus is an immortal maid" the egyptian ammon was the goddess neith, in his other half. jupiter has female breasts, venus is bearded in some of her statues, and ila, the goddess, is also su-dyumna, the god

ena in which millions now believe, including many men of science. the hylo-idealists of to-day are rank annihilationists. the schools of spencer and bain are respectively positivist and materialist, and not metaphysical at all. it is psychism and not psychology; it reminds one as little of the vedantic teaching as the pessimism of schopenhauer and von hartmann recalls the esoteric philosophy, the heart and soul of true buddhism[[vol. 2, page] 157 the sleight-of-hand of science. races with certainty to either the early secondary, or the primary ages of geology, one thing is clear: that the figures 18,000,000 of years, which embrace the duration of sexual, physical, man, have to be enormously increased if the whole process of spiritual, astral and physical development is taken into account

BLAVATSKY H P COSMOGENESIS

d now raise a doubt in his majesty even if mountains were to crumble to dust, or the heavens were to tear asunder" this work "was kept secret, and was not published till the reign of jahangir (ain i akbari, translated by dr. blochmann, p. 104, note* karakorum mountains, western tibet* according to the same tradition the now desolate regions of the waterless land of tarim- a true wilderness in the heart of turkestan- were in the days of old covered with flourishing and wealthy cities. at present, hardly a few verdant oases relieve its dead solitude. one such, sprung on the sepulchre of a vast city swallowed by and buried under the sandy soil of the desert, belongs to no one, but is often visited by mongolians and buddhists. the same tradition speaks of immense subterranean abodes, of large

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

panna. the producers of form from no-form- the root of the world- the devamatri and svabhavat, rested in the bliss of non-being. 2. where was silence? where the ears to sense it? no, there was neither silence nor sound; naught save ceaseless eternal breath, which knows itself not. 3. the hour had not yet struck; the ray had not yet flashed into the germ; the matripadma had not yet swollen. 4. her heart had not yet opened for the one ray to enter, thence to fall, as three into four, into the lap of maya. 5. the seven sons were not yet born from the web of light. darkness alone was father-mother, svabhavat; and svabhavat was in darkness. 6. these two are the germ, and the germ is one. the universe was still concealed in the divine thought and the divine bosom- stanza iii. 1. the last vibrati

o. they, who watch over thee, and thy mother earth[[vol. 1, page] 34 the secret doctrine. 2. the one ray multiplies the smaller rays. life precedes form, and life survives the last atom of form. through the countless rays proceeds the life-ray, the one, like a thread through many jewels. 3. when the one becomes two, the threefold appears, and the three are one; and it is our thread, oh lanoo, the heart of the man-plant called saptasarma. 4. it is the root that never dies; the three-tongued flame of the four wicks. the wicks are the sparks, that draw from the three-tongued flame shot out by the seven- their flame- the beams and sparks of one moon reflected in the running waves of all the rivers of earth. 5. the spark hangs from the flame by the finest thread of fohat. it journeys through th

kosmos; for the secret doctrine teaches that the elements of both are the same, and that both are developing in the same direction. the root of the lotus sunk in the mud represents material life, the stalk passing up through the water typifies existence in the astral world, and the flower floating on the water and opening to the sky is emblematical of spiritual being- stanza ii- continued. 4. her heart had not yet opened for the one ray to enter, thence to fall as three into four in the lap of maya (a (a) the primordial substance had not yet passed out of its precosmic latency into differentiated objectivity, or even become the (to man, so far) invisible protyle of science. but, as the hour strikes and it becomes receptive of the fohatic impress of the divine thought (the logos, or the mal

BLUE EQUINOX

nd the commentary thereon by the master through whom it was given to the world. liber lxi. a manuscript giving an account of the history of the a.a. in recent times. this history contains no mythology: it is a statement of facts susceptible of rational proof. liber cl. de lege libellum. a short explanation of the law, extolling its sublime virtue. by the master therion. liber lxv. the book of the heart girt with a serpent. this magical treatise describes particularly the pr monstrance of a.a. 13 relation of the aspirant with his higher self. it is, alike in conception and execution, a masterpiece of exaltation of thought, carved in pure beauty. liber vii. the book of lapis lazuli. gives in magical language an account of the initiation of a master of the temple. this is the only parallel, f

b 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 equinox 38 liber lxvi. liber stell rub. a secret ritual, the heart of iao-oai, delivered unto v.v.v.v.v. for his use in a certain matter of liber legis, and written down under the figure lxvi. liber clvi. liber cheth vel vallum abiegni sub figur clvi. this book is a perfect account of the task of the exempt adept, considered under the symbols of a particular plane, not the intellectual. liber xliv. the mass of the phoenix. a ritual of the law. liber xli. th

wit, embattled cold, imagination.s cramp. now were the desolation fain to stamp the congealed spirit of man into the pit, save that, unquenchable because unlit, the love of god burns steady, like a lamp. it burns! beyond the sands, beyond the stars. it burns! beyond the bands, beyond the bars, and so the expanse of mystery veil by veil burns inward, plume on plume still folding over the dissolved heart of the amaz d lover. the angel wings over the holy grail! liber dcccxxxvii the law of liberty a tract of to mega qhrion 666 that is a magus 9 =28 a.a. v a.a. publication in class e 93 10 =18 666 9 =28 pro coll. summ. 777 8 =38 d. d. s. 7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pr monstrator p. imperator pro coll. ext. achad cancellarius 47 liber dcccxxxvii the law

eternal energy, the infinite motion of thing, the central core of all being. the manifested universe comes from the marriange of nuit and hadit; without this could no thing be. this eternal, this perpetual marriage-feast is then the nature of things themselves; and therefore everything that is, is a crystallization of divine ecstasy. hadit telles us of himself .i am the flame that burns in every heart of man, and in the core of every star. he is then your own inmost divine self; it is you, and not another, who are lost in the constant rapture of the embraces of infinite beauty. a little further on he speaks of us .we are not for the poor and the sad: the lords of the earth are our kinsfolk .is god to live in a dog? no! but the highest are of us. they shall rejoice, our chosen: who sorrowe

ere is the dissolution, and eternal ecstasy in the kisses of nu. it all depends on you own acceptance of this new law, and you are not asked to believe anything, to accept a string of foolish fables beneath the intellectual level of a bushman and the moral level of a drug-fiend. all you have to do is to be yourself, to do your will, and to rejoice .dost thou fail? art thou sorry? is fear in thine heart. he says again .where i am, these are not. there is much more of the same kind; enough has been quoted already to make all clear. but there is a further injunction .wisdom says: be strong! then canst thou bear more joy. be not animal; refine thy rapture! if thou drink, drink by the eight and ninety rules of art: if thou love, exceed by delicacy; and if thou do aught joyous, let there be subt

BOOK OF ENOCH

are before him in each succeeding year, and all his works serve him and do not change; but as god has decreed- so everything is done. 5.3] and consider how the seas and rivers together complete their tasks. 5.4] but you have not persevered in, nor observed, the law of the lord. but you have transgressed and have spoken proud and hard words with your unclean mouth against his majesty. you hard of heart! you will not have peace! 5.5] and because of this you will curse your days, and the years of your life you will destroy. and the eternal curse will increase and you will not receive mercy. 5.6] in those days, you will transform your name into an eternal curse to all the righteous. and they will curse you sinners forever. 5.7] for the chosen; there will be light, joy, and peace, and they wil

r lack of wisdom will lead to bad consequences. 14.1] this book is the word of righteousness, and of reproof, for the watchers who are from eternity; as the holy and great one commanded in that vision. 14.2] i saw in my sleep what i will now tell, with the tongue of flesh, and with my breath, which the great one has given men in the mouth, so that they might speak with it, and understand with the heart. 14.3] as he has created, and appointed, men to understand the word of knowledge, so he created and appointed me to reprove the watchers, the sons of heaven. 14.4] and i wrote out your petition, but in my vision, thus it appeared, that your petition would not be granted to you, for all the days of eternity; and complete judgment has been decreed against you, and you will not have peace. 14.5

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

book of witchcraft garments, lay aside thy jewels; for naught may ye bring with ye into this our land' so she laid down her garments and her jewels and was bound, as are all who enter the realms of death the mighty one. such was her beauty that death himself knelt and kissed her feet, saying "blessed be thy feet that have brought thee in these ways. abide with me, let me place my cold hand on thy heart' she replied 'i love thee not. why dost thou cause all things that i love and take delight in to fade and die 'lady/ replied death 'it is age and fate, against which i am helpless. age causes all things to wither; but when men die at the end of time i give them rest and peace, and strength so that they may return. but thou, thou art lovely. return not; abide with me' but she answered, 1 love

ngs that i love and take delight in to fade and die 'lady/ replied death 'it is age and fate, against which i am helpless. age causes all things to wither; but when men die at the end of time i give them rest and peace, and strength so that they may return. but thou, thou art lovely. return not; abide with me' but she answered, 1 love thee not. then said death 'an' thou receive not my hand on thy heart, thou must receive death's scourge. it is fate; better so, she said and she knelt; and death scourged her and she cried 'i feel the pangs of love. and death said 'blessed be' and gave her the fivefold kiss, saying 'thus only may ye attain to joy and knowledge. and he taught her all the mysteries. and they loved and were one, and he taught her all the magicks. for there are three great events

ss through the ways do i feel the presence of the gods. i know that in aught i do they are with me. they abide in me and i in them, forever. no evil shall be entertained, for purity is the dweller" within me and about me. for good do i strive and for good do i live. love unto all things. so be it, forever" seax-wica psalm or "soft is the rain, it gently falls upon the fields beneath. it lulls the heart, it stills the wind, gives solitude i seek. it patters down, so gentle yet it ne'er does bend a leaf "there are some magickal traditions that equate different colors with the four quarters, but these are the generally used ones. and yet the water that is there will wash away all grief. for smoothness follows in the wake, and quiet and peace and love- are all around in freshness new, come dow

this certainly seems a preferred and recommended practice. but there are times when, perhaps due to temperature, you may wish to be robed. it may even be that you just prefer to be robed most of the time anyway. that's all right. robes can be as simple or as elaborate as you like. i here give you instructions for making a simple one. those more adept with a needle than i am may elaborate to their heart's content. any type material will do, the choice is up to you polyester (if you in a recent discussion on witchcraft, the question came up "what proof is there that witches always worked naked? is this tradition, or is it a recent innovation' there are certainly many early illustrations of naked witches anointing themselves preparatory to their departure for the sabbat, but there are also il

ound the circle once more, swinging the incense-burner along its line. return to the altar and replace it. say "the sacred circle is about me. i am here of my own free will and accord, in peace and in love" dip your forefinger into the salted water and mark a cross in a circle on your forehead, in the position of the third eye (between the eyebrows. then mark a pentagram^ on your chest, over your heart. say "i now invite the gods to witness this rite i hold in their honor" hold your hand, with finger pointing up, high in salute as you now say "god and goddess; lord and lady; father and mother of all life, guard me and guide me within this circle and without it, in all things. so mote it be" kiss your hand to the lord and the lady, then take up the goblet and spill a little of the wine on t

BUDGE E

erated- 1. the god hetep-khenti-tuat, in the form of a mummy; his hands project from his bandages, and on his head he has symbols of meat and drink. click to view (left) asar-am-ab-neteru (center) asth-mehit (left) hetep-khenti-tuat. 2. the goddess asth-mehit, or ast-amhit, with the crown of the north on her head. the name means "isis in the north" 3. the god asar-am-ab-neteru, i.e "osiris in the heart of the gods" p. 125 4. the god heru-khenti-ahet-f, i.e "horus at the head of his field" hawk-headed, with his hands projecting from his bandages. 5. the god benti-ar-ahet-f, or ape-headed, with his hands projecting from his bandages. 6. the god maa-ab-khenti-ahet-f, click to view henbethem. maa ab-khenti-ahet-f. benti-ar-ahet-f. heru-khenti-ahet-.f wearing the white crown and menat, and with

CASE PAUL F THE BOOK OF TOKENS

r of cloud shalt thou follow it by day. turn not aside, nor faint, and it shall lead thee to a land of plenty flowing with the milk of life eternal and the honey of unblemished wisdom. the meditation on aleph* 1 i am, without beginning, without end. older than night or day, younger than the babe new-born, brighter than light, darker than darkness. beyond all things and creatures, yet fixed in the heart of every one. 2 from me the shining worlds flow forth, to me all at last return, yet to me neither men nor angels may draw nigh, for i am known only to myself. ever the same is mine inmost being; absolutely one, complete, whole, perfect; always itself; eternal, infinite, ultimate; formless, indivisible, changeless. the book of tokens 3 of all existences i am the source, the continuation, and

efore thee, straight and true, a path of safety in the very place where now an abyss of terror seems to open at thy feet. 9 i am the beginning of all beginnings, checked by neither time nor space, held by no bonds of name or form. present everywhere, centering the full perfection of mine exhaustless power, i am thy lord, o israel, and lord of countless hosts. seek me in the holy of holies, in the heart of the true temple, on the holy mountain. behold, i am with thee always, and i never sleep. 10 i am the height above all heights. my descent reacheth likewise below all depths. yet am i poised forever between height and depth in perfect balance. consider me under the aspect of aleph; there shalt thou find both height and depth and the path also which joineth them for descent and return. 11 a

scribe to the inferior nature somewhat less of power and worth than inhereth in the superior. the two are as the pans of a balance. each hath its own peculiar quality. each hath its appointed sphere of operation. one cometh not before the other, but together they exist from everlasting to everlasting. 3 mine inferior nature is the universal substance, the divine mirror wherein i, who dwell at the heart of all things, am reflected to myself. to the uninstructed, therefore, who mistake the reflection for that which is reflected, my secondary nature seemeth to be more interior than the primal will. this error may be likened to the illusion which ariseth when one seeth a room reflected in a glass, and thinketh he seeth the room itself. for though what presenteth itself in the mirror of wisdom

d unto my perfect vision. easier to follow is the flight of an eagle, for my way soareth high above the comprehension of the mind of man [53] t h e b o o k of t o k e n s as it is written "lo, he goeth by me, and i see him not; he passeth on also, and i perceive him not. yet is the secret of that way hidden in thy bosom, o israel. 6 for my way is the way of the word, and the word is hidden in thy heart. for this is the word creative, which calleth all things into being. here is a mystery, for the letter heh concealeth the word, and the word is as truly a vision as it is a voice. with me there is no difference between speech and sight. in very truth, i utter myself by seeing. unto the uninstructed the coming forth of the creative word is as a mist and a vapor. for existence is as a veil of

r the parts of a house, so doth the desire of coming forth join together the parts of the universe, my dwelling-place. 6 these are mysteries, o israel, difficult to understand. with much searching shalt thou still fail to grasp them, unless thy search be rightly prosecuted. yet the way to understanding is ever open to him who will follow it steadfastly [67] the book of tokens it is the way of the heart, and thou shalt be guided therein by thine own inner hearing. even this aspect of my nature which presenteth itself under the signature of the letter vav is a promise and a fulfilment of the way of life. manifesting myself as the link which uniteth all the separate parts of my creation, i make myself known as the bond of union between creature and creature, and between the creatures and thei

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ing it right. if the ritual rather than the intent is all, the power becomes dissipated and anxiety blocks the innate magick we all experienced as children. magick works best when we can leave behind our innate demands for precision and order. the more formal and lengthy rituals may act as a powerful aid to focus, but they may, equally, ignore the importance of learning through experience and the heart. witchcraft within covens a coven is a group of members of a unit of witchcraft and, in fact, can number anything from two to 13, or even more. the number 13 is traditionally designated by the 13 moon cycles that make up one year, and 13 is the number of the goddess (hence it became unlucky under christian influence. gardenerian covens generally number 13. some covens are affiliated formally

d in the hillside at cerne in dorset. attracting magick this type of magick embraces both sympathetic and contagious magick to bring you something you desire. for example, you could scatter pins across a map between the places you and a lover live and with a magnet collect them, while reciting: come love, come to me, love to me come, if it is right to be. you would then place your pins in a silk, heart-shaped pincushion or a piece of pink silk, also in the shape of a heart, and leave it on the window ledge on the night of the full moon, surrounded by a circle of rose petals. banishing and protective magick this involves driving away negative feelings, fears and influences by casting away or burying a focus of the negativity. for example, you might scratch on a stone a word or symbol repres

magick in which the appropriate planetary hour is carefully chosen, incense is burned, the tools laid out in the correct position and the names of all the archangels recited without a mistake. both have a place and even if there were an actual deity watching the minutiae of the ritual, he or she would be less interested in whether a correct elemental pentagram was drawn than if the intent and the heart were pure and the need was genuine. the purposes of white magick there are three distinct and yet related types of magick, all of which can be used informally, in spells, or formally, in ceremonial rituals. personal magick as i have already said, it is quite permissible to use magick to empower your personal needs, though this does not bring lottery wins or the object of your romantic fantas

h people by psychic 'chanelling' and rule over the beings associated with the four elements, fire, air, water and earth. in less formal practices, either archangels or pillars of light may be visualised in the corners of the room to offer protection at a time when a person is opening then-psyche to the cosmos, to keep out all negativity, earthly or otherwise. but the greatest protection is a pure heart and pure intent, much harder to attain than learning any complex ritual. the goddess as focus many beliefs emphasise the polarity of the female/male, goddess/god and anima/animus energies. the bringing together of these two powers, the sacred marriage that is celebrated symbolically in the great rite of the union of earth and sky, is a ritual that permeates all cultures. in egyptian mytholog

d 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 single ostrich feather as a headdress. seite 44 wicca01.txt she was all-powerful, even over the king, who had to rule with truth and justice to attain eternal life. after death, a person's heart was weighed on the scales of justice against the feather from her headdress to see if it was free from sin. she can be invoked for all rituals of justice, uncovering secrets, truth and trustworthiness. hermes hermes is the greek messenger god who travelled between dimensions. he is associated with the wise ancient egyptian god thoth and the later roman mercury. he is credited with great know

CHAOS MAGICK AND LUCIFERISM

ent yet effective rule. he presented extreme ideals, not willing to surrender to what seems to be more powerful forces; to not only survive but to succeed beyond his original ideas. luciferic magickians understand the usefulness of expanding the mind beyond dogma; to reach beyond what is commonly understood as accepted and to tear it to shreds, piss on it and smile while doing so. to reach to the heart or essence and reform it as you would so desire. this is the luciferian principle of chaos magick. to seek, understand and form to your ever-developing system. i am the power of my desire (id) aos all energy sources, which are altered or changed through magick and sorcery all emanate initially from the self. the essence of godhood begins and ends within the self, as it is known and not known

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

odging the law, protecting property, detecting criminals, gambling, collecting debts, disciplining servants, stopping trains and steamboats, producing fertility or barrenness in women, promoting crops, controlling weather, foretelling the future, and locating lost and stolen goods, water, and buried treasure" to believers, these supernatural traditions clearly served multiple purposes, but at the heart of conjuring practices lay a fundamental quest for power, explanation, and control [17] who were the conjurers? colorful, diverse, and enigmatic, conjure practitioners maintained distinctive styles and expressions of their craft. european american observers provide the first accounts of black\ 21\ black magic page 15 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.vie

alents; others were regarded as innately "gifted" at harming and poisoning practices. in a notorious plot in louisiana, conspirators apparently assumed that african ancestry alone guaranteed one slave's access to poisoning skills. in 1731 a rebellious creole overseer in new orleans enlisted an accomplice to murder a slave driver, choosing a "native of guinea" to create a poison from the "gall and heart" of a crocodile, a secret formula known only by african priests "as a creole he knew nothing about how to make such drugs" the case report states "but the lately imported negroes knew these arts" when the scheme was exposed, the "mandringa-speaking" guinea negro who was implicated in the conspiracy was thrown in prison, and there he eventually died. the case was closed, with the records ackn

lly working through me" she exclaimed "the spirits have been working wonders through me and i'm trying to do all i can while i live"[2] addie battle's oral history is a drama, with its devastating losses, its self-discoveries, and its crowning achievements. stylistically, it is reminiscent of the afro-christian testimonial, as it is a story of redemption. it is also a story of healing, for at its heart it is a narrative of recovery from emotional and physical affliction. addie's healing hinged on her belief in the efficacy of christianity against the threat of conjure and supernatural harming. the themes of supernaturalism, healing, and spiritual power are woven through her life like threads in a tapestry. this chapter highlights supernatural healing beliefs and practices among black peopl

ain natchul an somebody put something down for you" the frequency with which life-threatening disease struck was, for some, a sure sign of evil magic "everytime somebody gets sick it ain't natchel sickness" observed a black woman in richmond county, georgia, in the late 1930s "i have seed folks die with what the doctors called consumption, and yet they didn't have it. i have seed people die with heart trouble, and they didn't have it. folks is havin f more strokes now than ever but they ain't natchel"[24] conjure was suspected when an ailment was chronic or unresponsive to treatment; when sickness manifested especially unusual signs and symptoms; or when illnesses were dramatic and unanticipated. afflictions that could not be corrected by conventional medical means were often believed to

" another testimonial, published more than twenty years later, related an account with a similar emphasis on the efficacy of certain materials for healing "my little granddaughter was totally blind. c i told elder samuel to pray for her. he sent an anointed cloth. i put it on her eyes and her sight came back. glory" articles of spiritual potency, cloths and handkerchiefs embodied divine grace "my heart rejoiced and the power of god came upon me as i applied the cloth to my breast" read one account "i could feel the affected part being drawn, and when i applied the second cloth it completely left. i have not felt the hurting any more. i thank the lord for being healed"[41 "casting out" various ailments from the bodies of the sick was another practice that was widely utilized in the ministri

CHRONOLOGIA RORISPERGIUS

ad herennium latin rhetorical treatise on the classical art of memory attributed to marcus tullius cicero. 70-19 virgil 67 pirates based in cilicia (a province on the southeastern coast of asia minor) were practicing secret rites of mithras. 46-120 plutarch 20 bc- 45 philo of alexandria, jewish platonic philosopher 10 bce apollonius of tyana 4? bce-33 ce jesus founds christianity. diamond sutra. heart sutra. 1st century ce apollonius of tyana flourished. nagarjuna- first order 4 magic square, in india. 1st to 3rd ce) testament of solomon composed 17 egyptian zodiac at denderah is erected. 30-96 new testament. 50-63 (n.t) colossians, philemon, ephesians, philippians. c.50 chaeremon egyptian stoic philosopher and grammarian, superintendent of the alexandrian library kept in the temple of se

gure at constantinople on the 1204 crusade. c. 1160: richard of saint victor (d. 1173, a scotsman who has become abbot of the famous abbey school at saint-victor, writes the mystical ark, also known as benjamin major, and makes considerable use of pseudo-dionysius. 1160: birth of isaac the blind "the father of kabbalah" in provence. 1160-1170 yehuda ibn tibbon translates book of the duties of the heart by bahya ibn pequda which apparently was influenced by the rasa'il of ikhwan as-safa (encyclopaedia of the brotherhood of purity) and, possibly, by hermetic sources< bahya s the duties of the heart, written in arabic in around 1075, denote the first complete assimilation of muslim ascetic theology into judaism -s.d. goitein, ebrei e arabi, 1980, p. 179> 1162 to 1227- life of genghis khan, co

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

le in any domain. adobe acrobat edition prepared by benjamin rowe, october, 2000. typeset in bembo. page 1 the first day n an evening before easter day, i sat at a table, and having (as my custom was) in my humble prayer sufficiently conversed with my creator, and considered many great mysteries (whereof the father of lights his majesty had shown me not a few) and being now ready to prepare in my heart, together with my dear paschal lamb, a small, unleavened, undefiled cake; all of a sudden arose so horrible a tempest, that i imagined no other but that through its mighty force, the hill on which my little house was founded would fly into pieces. but inasmuch as this, and the like from the devil (who had done me many a spite) was no new thing to me, i took courage, and persisted in my medit

i was still perpetually troubled about it, and i thought i still felt the wounds on my feet. howbeit, by all these things i understood well that god had vouchsafed that i should be present at this mysterious and bidden wedding. wherefore with childlike confidence i returned thanks to his divine majesty, and besought him that he would further preserve me in fear of him, that he would daily fill my heart with wisdom and understanding, and at length graciously (without deserting me) conduct me to the desired end. hereupon i prepared myself for the way, put on my white linen coat, girded my loins, with a blood-red ribbon bound cross-ways over my shoulder. in my hat i stuck four red roses, so that i might sooner be noticed amongst the throng by this token. for food i took bread, salt and water

e service of my neighbour. and with this vow, and good hope, i departed out of my cell with joy. page 8 page 9 the second day had hardly got out of my cell into a forest when i thought the whole heaven and all the elements had already trimmed themselves in preparation for this wedding. for even the birds chanted more pleasantly than before, and the young fawns skipped so merrily that they made my heart rejoice, and moved me to sing; wherefore with a loud voice i thus began: rejoice dear bird and praise thy maker, raise bright and clear thy voice, thy god is most exalted, thy food he hath prepared for thee to give thee in due season. so be content therewith, wherefore shalt thou not be glad, wilt thou arraign thy god that he hath made thee bird? wilt trouble thy wee head that he made thee n

with. what do i then, a worm of earth to judge along with god? that i in this heaven s storm do wrestle with all art. thou canst not fight with god. and whoso is not fit for this, let him be sped away o man, be satisfied that he hath made thee not the king and take it not amiss, perchance hadst thou despised his name, that were a sorry matter: for god hath clearer eyes that that he looks into thy heart, thou canst not god deceive. i page 10 this i sang now from the bottom of my heart throughout the whole forest, so that it resounded from all parts, and the hills repeated my last words, until at length i saw a curious green heath, to which i betook myself out of the forest. upon this heath stood three lovely tall cedars, which by reason of their breadth afforded excellent and desired shade

over the rocks, certain trumpets (none of which we yet saw) began to sound to the table, whereupon they all seated themselves, every one as he judged himself above the rest; so that for me and some other sorry fellows there was hardly a little nook left at the lowermost table. presently the two pages entered, and one of them said grace in so handsome and excellent a manner, that it made the very heart in my body rejoice. however, certain great sr john s made but little reckoning of them, but jeered and winked at one another, biting their lips within their hats, and using other similar unseemly gestures. after this, meat was brought in, and although no one could be seen, yet everything was so orderly managed, that it seemed to me as if every guest had his own attendant. now my artists havi

COLLIER IRENE CHINESE MYTHOLOGY

thwest corner, however, the earth tilted up in the west and slipped down low in the east, and try as she might, she was unable to level the sky. finally, nuwa lashed together twelve bamboo reeds to make a flute. she shaped the instrument like the tail of the phoenix, the bird of peace. she taught the people to blow through the flute to create clear, soothing notes, and she told the people to have heart, for music from a bamboo flute can vanquish all fears. because of the carelessness of the gods, the unquiet earth still suffers and occasionally rumbles and breaks. forever after, heaven and earth are tilted toward the northwest. that is why the moon and stars move in that direction and why the rivers of china plunge downward across the country to spill into the eastern sea. chinese mytholog

ly leaped around the grand archer, mocking his seriousness. when yi threatened to shoot them with his magic chinese mythology 66 arrows, the suns laughed even harder. they knew they were the sons of a god and that the grand archer was merely a heavenly court servant. angrily, the grand archer yi grabbed one magic arrow out of his quiver and aimed carefully. whaam! the arrow flew straight into the heart of the most boastful sun. quickly, that sun dropped down from the sky, burning up in a ball of fire. when he hit the ground, the sun turned into a huge black crow with a three-foot wingspan, and then he died. the earth immediately felt cooler. then the grand archer stalked the remaining suns. having witnessed yi s powers, the other suns became frightened, and they scattered across the countr

de, stealing food and killing people. over the years, the bandits had become more ruthless than any wild beast in the mountains. as cheng walked carefully along the dirt path, she stepped in some faint animal footprints. as she looked at them, the image of the footprints grew stronger and clearer. they were shaped like horse s hooves, only much larger. as she examined the hoof prints closely, her heart filled with joy. could these be the footprints of the magic unicorn, the chi-lin? from childhood stories, cheng knew that the chi-lin appeared as an omen of peace. but her world was anything but peaceful. poor people had known only fear, warfare, and strife. as the woman continued to gaze at the mysterious footprints on the ground, a warm breeze swept over her body. she heard a light rustlin

jade appeared dense and cloudy, yet the longer she looked at it, the clearer and more transparent it seemed. jade was harder than the bronze coins in her pocket, yet cheng knew it could be carved into fluid shapes like twisting dragons, chirping insects, and tumbling clouds. when she struck the wonderful stone, the jade emitted a low-pitched musical note that inspired comfort and hope in cheng s heart. cheng fervently hoped that the unicorn would bring peace to the troubled world. she rushed home to tell her husband about the magical encounter, her footsteps scattering the stones that she once carefully avoided. true to the unicorn s prophecy, cheng rejoiced at the birth of a son one year later. cheng named him kung qiu. she placed the unicorn s jade around his neck to protect him against

ts and spirits who could change their shapes at will. when the emperor asked for pilgrims, no one stepped forward. at last, a humble monk named san zang offered to fetch the scriptures. san zang s fellow monks from the monastery were astonished that such an unassuming man would volunteer for such a dangerous mission. they expressed their fears for his safety. the brave monk replied that a sincere heart and his sacred vow to fetch the scriptures would shield him from harm. like the buddha, kuan yin, and the emperor, the monk was concerned chinese mythology 114 about the lack of compassion he saw in his people. he hoped that the buddha s teachings would help the people learn new and better ways of living. the emperor was delighted that a brave pilgrim had at last been found. because the scri

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

l rights reservpl1-2 concerning the ceremony of the consecrating the vault of the adepti r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 concerning the ceremony of consecrating the vault of the adepti by g.h. frater p.c.a. this a most solemn and yet joyous occasion. it acts as a binding link between our order and the divine. the vault of the adepti places itself as a physical image of the heart of our order. the vault allows us to maintain an etheric link between each other and with the chief of the second order. we must first be aware that the round circular altar that is usually found over the pastos is outside the vault. note the diagram of the temple layout. c b a f k l 5 c q n w this is a notable point. the reason for this is that the altar must be charged separately. for unle

COSIMANO CHARLES ELEMENTARY PSIONICS

oughts from intruding. sit comfortably. try to breathe regularly, in a set rhythm, but do not become overly concerned about that. your body has its own rate of breathing that it likes and if you upset that rate your body will get upset at you. i remember when i thought it was necessary to breathe in a certain way in order to attain a fully relaxed state. the results were anything but relaxing. my heart began to pound fiercely and i had to abandon the exercise for fear of having a coronary. just breathe naturally, not forcing yourself into any set pattern. your body knows what it is doing, so trust it. notice each time you breathe how you inhale and exhale (not that you do inhale and exhale, you already know that. if you are not doing this, start very quickly otherwise you will be dead very

t be discouraged if you do not get immediate results. use your skill at meditation to examine the energy flow in your body. now i know that sounds a bit scary, because you have never done it before, but it is not as hard as it sounds and once you know how to do it, you never forget. it's sort of like riding a bicycle. you fall off a lot and then one day you are riding in and out of traffic giving heart failure to the parental units. as you meditate, see your etheric body. now look around your body in your mind and try to see the emitting points and the ones that are stronger or weaker. you will want to balance this, so visualize energy going into the weaker points, bringing them up to the same strength as the stronger ones. repeat this exercise for at least one week before trying to put th

ate a somewhat different interpersonal relationship between you and your uncle. where before you may have been close to your uncle, at least until he tried to cheat your mother out of her inheritance, and maybe even some rare telepathic contact, like when my real great aunt lula (which was her real name so you aren t the only one whose relatives have strange cognomens) knew when dad had his first heart attack, now, by means of the box, you have not only the normal telepathic contact but are able to narrow the range of information from that contact to concentrate on one thing, instead of running around all over the ether like a psychic phone line operator. but none of this explains the why of it all. the answer lies in the combination of the link and the rate. remember, in the view of tradi

ed by messages of illness, potential illness and possible cures usually in the form of some over-the-counter patent medicine. to make matters worse, may local stations have their own version of dr. guiltgiver, who reports on all the latest plagues and their symptoms and what the viewer can do to avoid them (usually by avoiding everything that makes life worth living. as h. l. mencken said, in the heart of every puritan lies the fear that someone, somewhere might be happy. as if this were not bad enough, there is the disease of the week tv movie (not as many of them now as their used to be because no one watches them anymore) and the ubiquitous commercials, which, if viewed with a discerning eye, would give one the unfailing impression that the nation s senior citizens have teeth that don t

knesses which are then dealt with specifically; or the short, easy way, in which the entire etheric body is balanced. there is a middle way which i will now teach you. you will need your pendulum, your box and a photograph of yourself. you will also need your pendulum chart and it helps if you know a little of your family s medical history. many conditions are hereditary. if your father died of a heart attack, it is a good idea for you to take care of your ticker. therefore, the first thing that you will want to do is learn what type of genetic ailments, if any, have appeared in your family. once you have done this, make a list of them and place this list on the table in front of you. place the pendulum chart before you and put your picture on the center of the chart. with the pendulum in

DANCE OF THE WITCHES

ortant for many reasons, but chiefly because it allows for new modes of perception, which in turn allow for the spiritual forces invoked in acts of witchery to be experienced in such a manner that their potential for transformation is increased. their impact is on a more immediate level, one that can be experienced, in some manner, by the consciousness of the practitioner. when craft is done with heart and faith, and with skill, it is effective regardless of the state of mind of the witch; however, the pleasure and depth of the experience is increased a thousandfold when the spiritual motions of the art are made apparent. some acts of craft require the trance to be effective in any meaningful way: divination, for instance, requires a shift into a state wherein subtle realities and messages

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

not the whole human being. it is the fantastic physical shell through which the eternal us experiences this physical world. there is far more to us than a body. creation is the expression of one infinite mind and all lifeforms are aspects of that one mind: what many people call god. we are each other. we are all god, if you xv w xvi..and the truth shall set you free wish to use that term. at the heart of this mind is a consciousness i see as a blinding light- the source consciousness from which all has been thought into existence. creation consists of an infinite number of dimensions, wavelengths, frequencies, of reality. this physical world is only one of them. these frequencies share the same space that our physical world occupies, in the same way that all the radio, television, and tel

d- called the third dimension and it is from some of our "neighbours" in the fourth dimension that the interference has come. whenever i speak of the extraterrestrial consciousness or the prison warder consciousness i am referring to manipulation from the fourth dimension via either thought control or direct intervention. both the hijacking extraterrestrials and those with humanity's interests at heart were regular visitors to the earth thousands of years ago. they became the 'gods' in the ancient texts and legends which have formed the foundations of most, perhaps all, of the major religions of today. if an extraterrestrial landed on the planet in ancient times in an astonishing anti-gravity spacecraft, or you saw a psychic vision of someone on another frequency, you would sure as hell th

ed the djanggawul, who were connected with the planet venus, as was quetzalcoatl and the polynesian deity, kahuna.8 add to all these the many examples cited in the robots' rebellion and countless other books, linking ets with the creation and supervision of the earth races, and only a padlocked mind could dismiss at least the possibility- i would say probability- that extraterrestrials are at the heart of human history and the events that have shaped that history. there are so many themes which link the ancient texts with descriptions of ufo sightings and extraterrestrials of today. ufo investigators tracked down the alleged author of a report known as the memorandum. bill english was a former captain in the veil of tears 7 intelligence with the green berets in vietnam involved in the retr

nity to produce, the more powerful it becomes. to 28..and the truth shall set you free this consciousness, love is like garlic to a vampire, and without love- the energy on which all creation exists- knowledge will always be misused. knowledge without love is the state of being which still controls the higher levels of the brotherhood network, via its global elite. it is the intellect without the heart, you could say, and without the balanced feminine. the symbols of the brotherhood in ancient times remain those of the brotherhood today- the pyramid and all-seeing eye, the swastika, the lamb, the apron, the obelisk and many others. the obelisk is symbolic of the penis of osiris, the egyptian god. the legend is that he was torn into pieces by the 'evil' set (lucifer, satan, the devil, et al

in 1786, mirabeau formed an illuminati lodge at a meeting at the jacobin college in paris. they became known as the jacobins. in the same year, another all-seeing eye illuminati group called the frankists (after jacob franks) was created in frankfurt. one of its leading lights was michael hess, an employee of mayer amschel rothschild. these two groups, the jacobins and the frankists, were at the heart of the french revolution. the brotherhood plan was openly revealed when a member of adam weishaupt's bavarian illuminati was struck by lightning and killed at ratisbon while carrying secret papers. these revealed the plans for world revolution and the new 50..and the truth shall set you free world order and they had a remarkable resemblance to the protocols of the elders of zion, of which mo

DAVID ICKE CHILDREN OF THE MATRIX

the sirius system. the dog star, sirius or sirius a, has two and a half times the mass of our own sun and is thirty-five and a half times brighter" when you consider that our sun contains 99% of the mass of this solar system, sirius is some baby. sirius b contains 1.053 times the mass of our sun.2" it is incredibly compressed, however, and thus is very small. a focus on sirius can be found at the heart of most ancient societies- and secret societies. the heat in the summer months was believed to be, in part, caused by sirius and so they became known as "dog days. the egyptian calendar was regulated by the movement of sirius (sothis to the greeks) and the sothic calendar was founded on the rising of sirius one minute before the sun, the so-called heliacal rising in the summer" the number 23

journey in 1990 1 have had a bad feeling about many of these constructions. new agers see them as sacred places and go to the stone circles and pyramids for their ceremonies and so on. but just because the vortex points are power centres on the global grid, it doesn't mean that the structures built at these places by the bloodlines have been designed and located with humanity's best interests at heart. i am not talking about all of them here, but i don't feel good myself about the giza site or stonehenge, among others. these locations are incredible centres of energy and yet when we go there we feel a fraction of their true power because the structures built on them are often suppressing that power. my own feeling is that they were part of a network designed to close down the true potenti

i. they demanded that human nations fight for them against other peoples committed to a different anunnaki "god. thus the sumer empire, although a wonder for its time, did not reach the heights of the golden age and eventually collapsed, breaking up into warring factions. many of these wars are described in the stories of the old testament when it seems everyone was fighting everyone else in that heart centre of the anunnaki, the middle and near east, from where the major religions have all emerged, including what is now hinduism. this could also be the reason for the theme in the old testament of "worship no other god than me" some researchers have even presented evidence that high-tech weaponry was used in the anunnaki conflicts, including nuclear warheads. the sumerian and indian accoun

appear in the dead sea scrolls, found in israel in 1947. the scrolls are connected with the essene community in palestine 2,000 years ago. noah is the son of lamech and he is described as unlike a human being and 96 children of the matrix more like "the children of the angels in heaven. and we know who they were. lamech questions his wife about the father of noah "behold, i thought then within my heart that conception was (due) to the watchers and the holy ones..and to the nephilim..and my heart was troubled within me because of this child" lamech's child, noah, was white-skinned and blond-haired with eyes that made the whole house "shine like the sun".16 the highest level of the reptilian "royalty" are known among ufo researchers and a number of abductees as the "draco" after their "home"

n african legend. the ram or goat's head, so widely used as a symbol of satanism, is partly symbolic of the horned nature of the anunnaki "royalty" that satanism was created to serve (figure 16. ram is a word or syllable meaning fire and relates to the atlantean god of fire, votan. from this we get pentagram, pyramid, semiramis, ramses, rama, ramtha, maybe even program or programme, a word at the heart of the illuminati strategy. the dragon kings the kings of the succession in the reptilian bloodlines were known as "dragons. when many kingdoms joined together in battle, or as a group of kingdoms, they appointed a king of kings. these were known as the great dragon or..draco. the celtic title of pendragon, as in uther pendragon, the father of "king arthur" in the grail stories, was a versio

DAVID ICKE THE BIGGEST SECRET

echs child, noah, is described as white skinned and blond-haired with eyes that made the whole house shine like the sun. blond-haired, blue-eyed beings with laser-like eyes is a description for mysterious people or gods whichspans thousands of years to the present day and appear in cultures across the world.lamech questions his wife about the father of the child:41behold, i thought then within my heart that conception was (due) to the watchers and theholy ones .and to the nephilim .and my heart was troubled within me because of thischild.47in the shahnemeh or book of kings, the legendary history of iran completed in 1010ad by the arab poet, firdowsi, he describes the birth of a baby called zal, the son of aking called sam. again the king is horrified by the unearthly appearance of his chil

d with the emergence and demise of greatcivilisations and empires. scientists have also discovered that humans have an internalclock which is in sync with the sun. in short, the suns effect on human life isfundamental and far beyond its obvious contribution of warmth and light. the56extraterrestrials knew this in these ancient times and the sun was viewed with awe. itis the physical and spiritual heart of the solar system and it came to symbolise thecreator, particularly the male aspects of the creative force. he who is the light ofthe world. this knowledge of the sun will be a common theme throughout the rest ofthis book as we journey through history to the present day. it does, however, make thedecoding of history a little more complex because the ancients would constantly usesun and ast

t and go down into the earth. where was that? i asked.a place called avebury in england he said. the very place the advanced phoenician-sumerians chose to build their stone circles at least five thousand years ago along witha series of surrounding sites, including silbury hill, the biggest human-made mound ineurope, and others like west kennet long barrow. these form a sort of circuit boardat the heart of the energy grid which fundamentally affects the nature of the earthsmagnetic field. i lived near avebury for two years and it is an incredibly powerful placeif you are sensitive to energy. it is also the area where most of the crop circles or moreaccurately, crop formations, have appeared, particularly the most complex of them.even more interesting is the apparent connection between avebu

british isles is a really sacred place to the brotherhood because it is the centre ofthe earths energy grid. it is not without reason that there is a greater concentration ofstone circles, standing stones, ancient mounds and sites, in areas of britain than inalmost anywhere else in the world. those who understand how to manipulate energyand consciousness would seek to base their activities at the heart centre of the planetaryenergy grid and they have done this by operating so much of their agenda from thebritish isles.london is also a major site on the earths magnetic grid and it became the capitalnot only of britain or barat-land, but also of the babylonian brotherhood. to them, it istheir new troy or new babylon. the city of troy in asia minor, the place madefamous by the trojan wars and

ite wrongly named creator of the one-god concept.25 they alsosymbolised the one true god, the sun, with the one true cross 26 thechristians portray jesus with a halo around his head and thatsexactly how the phoenicians depicted the rays of the sun around thehead of their sun god, bel or bil. this can be seen on a phoenicianstone dating to about the 4th centurv bc (see figure 14. the sunwas at the heart of the egyptian religion and at noon when the sunwas at the peak of its daily journey, they prayed to the mosthigh. at this time, they said the sun was going about his fatherswork in the temple. the virgin mothers associated with all of thesesun gods were different names for queen semiramis andninkharsag, also known as isis, the egyptian symbol of the femalecreative force without which nothi

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

; emphasis added] if a person is not capable of accepting the truth that inner-core, invisible freemasonry really worships and serves satan, then such truth would become "deadly" to you. therefore "fictions are necessary" so visible masons would not be so devastated that they would leave freemasonry and expose its inner secrets. there is one short paragraph that properly and concisely defines the heart and soul of the invisible fraternity of freemasonry. let us return to manly p. hall for this quote "when a mason learns the key to the warrior on the block is the proper application of the dynamo of living power, he has learned the mystery of his craft. the seething energies of lucifer are in his hands and before he may step onward and upward, he must prove his ability to properly apply ener

ry and occult publishing; kessinger's publishes all the old, formerly very secret masonic books of the invisible society. you are encouraged to pursue the subjects they have listed at the very bottom of their home page, noting the extremely satanic, anti-christian subjects of which the invisible fraternity is comprised. below are a few of these subjects as kessinger's has listed them: this is the heart and soul of the invisible, inner fraternity. the absolute darkest part of this heart is phallicism, worshipping the erect male sex organ. the obelisk is the major symbol for this worship, which is why you see obelisks everywhere associated with freemasonry! it is time to stop being deceived, don't you think! listen to albert pike speak of the obelisk "hence the significancy of the phallus, o

(the united states capital) many people have natural tendencies to want to disbelieve unpleasant or frightening truths. occultists take advantage of this "audacity, always audacity, is a saying the masters of the illuminati have always had. something shocking and so far out and considered to be impossible. is audacity. people naturally feel that their leaders generally have their best interest at heart whether they be in a democracy or a government of royalty. leaders may commit errors and may be incompetent. some people may take solace in their belief that most leaders have their country's best interests at heart, most of the time. the average citizen in any given country could not conceive that their leaders may consistently have evil in their hearts. and this evil would be towards the v

DAVIDSON DAN SHAPE POWER

such extent that it radiates for about 3 or 4 feet around the bodies in brilliant very intense white light so bright that the physical body is hardly visible. snips movement begin in the standard pose. this movement is performed by bringing together the fingers of the right hand in a snipping action. again the person should be standing while doing this movement, with the left hand placed over the heart area. the right hand is extended in whatever direction the snipping is to occur and the fingers are extended and the fingers and thumb are brought together at the tips. the fingers are opened and closed in a snipping action. this movement shuts off negative energy projections from others, returns the energy to the sender, and cuts one free from any connections with others so you are not affe

DEITUS

. there is nothing spiritual, there is nothing holy. it has been said that man creates god in the image of himself and the devil in the image of his enemy. god is, it is remarked, a projection of man s ego. the satanist says, why worship a god someone else has created, and which represents someone else s ego, when you can recognize a god of your own creation a god which has your best interests at heart. the satanic view considers satan as an archetype, a symbol of carnality as opposed to spirituality. the satanist realizes that it is the overpowering fear of death which causes man to create heaven and hell, reincarnation, and all of the other fairy stories which deal with life beyond death. there is only the flesh. satanists, therefore, delight in the pleasures of the flesh and in the joys

DEMONIC BIBLE

ds, master of magicians. his name should not be called except when no other will do, and it is the most terrible responsibility to do so. the word of his calling is dugga. this is his seal: the second name is marukka knows all things since the beginning of the world. knows all secrets, be they human or divine, and is very difficult to summon. the priest should not summon him unless he is clean of heart and spirit, for this spirit shall know his innermost thoughts. this is his seal: the third name is marutukku master of the arts of protection, chained the mad god at the battle. sealed the ancient ones in their caves, behind the gates. possesses the arra star. this is his seal: the fourth name is barashakushu worker of miracles. the kindest of the fifty, and the most beneficent. the word use

is thus: the twelfth name is asarualimmunna this is the power that presideth over armour of all kinds and is excellently knowledgeable in military matters, being of the advance army of marduk at that battle. he can provide an army with its entire weaponry in three days. his word is banatatu and the seal is thus: the thirteenth name is tutu silences the weeping and gives joy to the end and ill at heart. a most beneficent name, and protector of the household, his word is dirrigugim and his seal is this: the fourteenth name is ziukkinna giveth excellent knowledge concerning the movements of the stars and the meanings thereof, of which the chaldaens possessed this same knowledge in abundance. the word is gibbilannu and the seal is this: the fifteenth name is ziku this power bestoweth riches o

ge myself unto thee. i commit myself unto thee. i do this of my own free will and volition, demanding nothing in return i place myself completely and totally in thy charge, o ancient one. i place myself completely and totally in thy charge. tiamat, most ancient goddess, i give myself as a sacrifice unto thee. for, it is you alone that i love. it is you alone that i desire. it is you alone that my heart longs for. it is you alone that i love with all my heart, mind, and soul. o ancient one, receive me as thy priest and thy servant. o tiamat, receive me as thy husband and thy lover. o ancient one, receive me as a sacrifice unto thee. o ancient one, receive me as a sacrifice unto thee. come forth, o ancient one, to receive this sacrifice [notes: absu is the male dragon. tiamat is the female d

ranches are 22 nests of lamentation and weeping layd up for the earth which burn night and day and vomit out the heads of scorpions and live sulfur mingled with poison. these be the thunders that 5,678 times in the 24th part of a moment rore with a hundred mighty earthquakes and a thousand times as many surges which rest not neither know at any time here. one rock bringeth forth 1,000 even as the heart of man doth his thoughts. wo wo wo wo wo wo yea wo be to the earth for her iniquity is, was, and shall be great. come away but not your mighty sounds (lavey) the thunders of wrath doth slumber in the north, in the likeness of an oak whose branches are dung-filled nests of lamentation and weeping laid up for the earth, which burn night and day and vomit out the heads of scorpions and live sul

ess of an oak whose branches are dung-filled nests of lamentation and weeping laid up for the earth, which burn night and day and vomit out the heads of scorpions and live sulphur mingled with poison. these be the thunders that in an instant roar with a hundred mighty earthquakes and a thousand as many surges, which rest not, nor know any time here. one rock bringeth forth a thousand, even as the heart of man doth his thoughts. woe! woe, yea, woe be to the earth, for her inquity is, was, and shall be great. come away! but not your mighty sounds! the eleventh key anton lavey writes: the eleventh enochian key is used to herald the coming of the dead and establish a sustenance beyond the grave. to bind to the earth. a funerary call (enochian) oxiayala holado, od zodirome o coraxo das zodilada

DIABOLUS

to be friendly unto the shades of the dead, there is perhaps a closer connection between him and his illegitimate son anpu (anubis) than what can be commonly realized. the belief in the spirits of the dead and the survival of the psyche after physical death was a foundation of the magic of ancient egypt. in accordance with the lore, man consisted of a physical body, a double, a shadow, a soul, a heart etc. the khu itself was the spirit of the man but the ka was considered to be the spiritual body which took nourishment from the offerings at the funeral ceremonies. the dead and such were honored among the egyptians, who regularly brought food and drinks to appease the khu into staying in its tomb. aleister crowley took a strong step in his presentation and revival of magick concerning set

of my teaching, which is not grievous, and is adapted to the time and conditions. i punish such as contravene my laws in other worlds. the children of this adam know not those things which are determined, wherefore they oft-times fall into error. the beasts of the field, and of heaven, and the fish of the sea,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 crowl

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

trology (q.v, the planet named after the roman god hellios adapted from the greek god apollo. attributed as being the ruler of the zodiac (q.v) sign leo (q.v. on the tree of life (q.v) within the kabbalah (q.v) the sun is attributed to the sixth sephirah (q.v, tiphereth (q.v. keywords include: basic character, identity, vitality, creativity, ruler, king, ego, significance, crown, proudly, golden, heart, life-force, haughty, arrogant, egocentric, powerful, self esteem, inner self, value, forceful, leadership, will power, domineering, self-centered, egotistic, father, husband, authority, boss. soul: all that we are, the higher self (q.v) and the lower self. here the word is used to indicate the personal identity of a living being, it's feelings, it's thoughts, impulses, memories, and sense o

e new moon can just be seen to the time of the full moon. western occultism: the magick of europe and english speaking nations around the world that has descended from the magick of sumeria, babylonia, egypt, greece, rome, the arabs and the jews, as well as from the indigenous european magick of ancient times. it's range is roughly coequal with that of christianity. the kabbalah is said to be the heart of modern western occultism. white magick: 1) the science and art of causing change (in reality or in consciousness) in conformity with will, using means not currently understood by traditional western science, for the purpose of obtaining the knowledge and conversation of your holy guardian angel (q.v. also known as experiential mysticism. 2) in low magick (q.v, magick (q.v) that is general

DION FORTUNE CEREMONIAL MAGIC UNVEILED

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

DION FORTUNE MYSTICAL QABALA

ality been excavated in part at any rate, but the rescued fragments have not been made available for students according to the honourable traditions of european scholarship, but have been gathered together into private collections the keys whereof have rested in the pockets of individuals who have opened and closed the doors in an entirely arbitrary fashion. i have no doubt these pages will cause heart-burnings in certain quarters whose private collections they depreciate in value. but i have no doubt also that the innumerable students who essayed the western path in vain may find in these pages the keys to what was incomprehensible to them in the method, or perhaps, to be more accurate, the complete lack of method, in which they were trained. speaking for myself, it took me ten years' wor

, especially incense, are also associated with the different sephiroth. as has already been noted, certain spiritual experiences and certain modes of consciousness are mystical qabala page 68 assigned to each sphere on the tree; it is well known that nothing induces states of mind or stimulates psychic consciousness more effectually than odours "scents are surer than sights or sounds to make your heart-strings crack" says the most objective of poets, and the experience of practical occultists proves this to be true. there are certain aromatic substances associated by tradition with the different gods and goddesses, and these are most effectually potent to stimulate the mood which is in harmony with the function of that deity. 34. magical weapons are also included in the long lists of symbo

sical vehicle intact against our return. even as enoch walked with god and was not, so the man that has the vision of kether is disrupted so far as the vehicle of incarnation is concerned. why this must be is readily discerned when we remember that we cannot enter into a mode of consciousness save by reproducing it in mystical qabala page 80 ourselves, just as music means nothing to us unless the heart sings with it. if therefore we reproduce in ourselves the mode of being of that which has neither form nor activities, it follows that we must free ourselves from form and activity. if we succeed in doing so, that which is held together by the form-mode of consciousness will fall apart and return to its elements. thus dissolved, it cannot be reassembled by returning consciousness. therefore

of the tree is establi ed there. indeed, when once that glyph is clearly formulated and well estabhshed, the mind uses it automatically, and the complex phenomena of objective existence sort themselves out in our understanding. it is for this reason that the student of occultism who is working in an initiatory school is made to learn the principal correspondences of the ten holy sephiroth off by heart, instead of being allowed to depend upon tables of reference. it has often been objected mystical qabala page 100 that this is an intolerable waste of time and energy, and that reference to the tables of correspondences [page 148] such as crowley's "777" is quite as good. but experience proves that this is not the case, and that the esotericist who sets himself to this discipline and rehears

ven her. it is a curious fact that venus-aphrodite is represented as being born of the sea-foam, and the virgin mary is called by catholics stella mans, star of the sea. the word marab, which is the root of mary, also means bitter, and the spiritual experience attributed to binah is the vision of sorrow. a vision which calls to ruind the picture of the virgin weeping at the foot of the cross, her heart pierced by seven swords. we also recall the teaching of the buddha that life is sorrow. the idea of subjection to sorrow and death is implicit in the idea of the descent of life to the planes of form. 44. the yetziratic text of malkuth, already referred to, speaks of the throne of binab. one of the titles given to the third sephirab is khorsia, the throne; and the angels assigned to this sep

DION FORTUNE PSYCHIC SELF DEFENSE

and all memory of that interview had gone as if a sponge had been passed over a slate. all i knew was that out of the depths of my mind a most terrible state of fear was rising up and obsessing me. not fear of any thing or person. just plain fear without an object, but none the less terrible for that. i lay in bed with all the physical symptoms of intense fear. dry mouth, sweating palms, thumping heart and shallow, hasty breathing. my heart was beating so hard that at each beat a loose brass knob on the bedstead rattled. fortunately for me, my friend saw that something was seriously wrong and she sent for my family, who fetched me away. they were exceedingly suspicious. the warden was exceedingly uncomfortable, but no one could prove anything, so nothing was said. my mind was a blank. i wa

ed upon her characteristics as indicative of an exalted spirituality. at the time i knew her she was verging on a breakdown which was alleged to be due to overwork, and she was very anxious to get away from cities and back to nature. i was just leaving london to take up my residence at an occult college which was hidden away in the sandy fastnesses of the hampshire barrens. in the innocence of my heart i suggested that she might come down there and help with the domestic duties. the suggestion was acted upon, and a few days after my own arrival miss l. joined us. she seemed quite normal, made herself agreeable, and was well liked. one incident, however, in the light of subsequent events, was significant. on getting out of the ancient fly in which she had driven from the station, she immedi

in the room below. it was a somewhat embarrassing situation, and i lay still, taking thought before i did any thing. i was wide enough awake by now, as may well be imagined. i concluded that z, as i will call this man, had either had a return of the delirium, or was sleep-walking. in any case i was very anxious to get him safely back to bed again without a fuss or a scene. my companion had a bad heart, and i did not want her to get a shock; neither did i want him to get a shock in his weak state. i was afraid that if i waked my room-mate first, she might scream, and wake z. up with a start, with disastrous consequences. i decided therefore to wake him gently, as being the worse case of the two, and let her take her chance. having cogitated these matters for several moments at least, i fin

force, when not at a poisonous concentration, inspires the passion ate love of the hills or of the sea that kipling has celebrated so gloriously in one of his poems. 38 of 103 the pathologies of the element of water may be a fascination so great that a man will walk out into the sea until he drowns. swinburne had this peculiarity, and has immortalised it in several of his poems "strike out as the heart in us bids and beseeches, athirst for the foam" on one occasion he was picked up in the open sea by a breton fishing-smack, swimming tirelessly, many miles from land, borne on the sea by currents, but oblivious of his danger. being rescued, he sat upon the deck with his mane of red hair drying in the wind, chanting sea-poems to his rescuers, a spectacle that one would have given much to witn

is pushing out unsupported, like an incomplete arch. it is the uncompensated force emanated during this epoch of unbalance, and never subsequently absorbed after the establishment of the new sphere, which constitutes positive evil. there are, therefore, ten kinds of positive evil, just as there are ten divine emanations. to these spheres go, according to their kind, all the evil imaginings of the heart of man that are not neutralised by repentance or compensated by the overplus of good in other members of the same group-soul. there is a deep occult doctrine here which we cannot enter upon now; it must suffice to state it dogmatically in explanation of the qabalistic conception of the qlippoth. when we consider all that must have been poured into these ten sinks of iniquity since the days o

DONALDTYSON CHAKRAS

it lies in the fleshy tissues some two inches from the end of the tailbone. the second chakra is called the swadhisthana, and is located just above the root of the genitals in men in the region of the bladder. the third chakra is called the manipuraka, or alternatively the manipura, and is located just above the navel. the fourth chakra is called the anahata, and is located in the muscles of the heart. the fifth chakra is called the vishuddha, and is located in the pit of the throat. the sixth chakra is called the ajna, and is located just above the nose between the eyebrows. the seventh chakra, really not a chakra at all, is called the sahasrara, and is located just above the middle of the top of the skull. its name means thousand-petaled lotus. the sahasrara is often represented as a fl

anipura are, in my experience, somewhat similar- they feel like a sucking or sinking pit in the flesh, almost as though an invisible hand is being pressed down inside the flesh at their locations. this is not painful. at least, i have not found it painful, but i should mention that some practitioners experience discomfort. the anahata chakra is experienced as a contraction and irregularity of the heart. it is often accompanied by a remarkably pleasant sensation of sinking of floating. there is a distinct sense that the physical heart is being touched or caressed by some sort of spiritual hand. when this first happens, it can be somewhat alarming, since we are not usually accustomed to sensation and irregularity in the muscles of our heart. it causes no ill-effects whatsoever. the vishuddha

DONALDTYSON CORONZON

he took up where he had left off with an invocation to the twenty-eighth aethyr. israel regardie wrote concerning this inspiration of crowley's to begin again this ambitious project "it is not at all clear how the idea came to him, but in 1909, during a walk through the desert with frater o. v (victor neuburg) a probationer of the a[rgenteum] a[strum, a hand suddenly smote its lightning into his heart at aumale, and he knew that now, that very day, he must take up "the vision and the voice" from the point where he had laid it down in 1900 (crowley, the vision and the voice, introduced and explained by israel regardie. dallas: sangreal foundation, 1972, page 5. this episode in crowley's life is described in many places, notably in chapter 66 of crowley's autobiography the confessions of al

tmost fear? and such is my force and my cunning, that a hundred times have i been ready to leap, and for fear have missed. and a thousand times am i baulked by them of the city of the pyramids, that set snares for my feet. more knowledge have i than the most high, but my will is broken, and my fierceness is marred by fear, and i must speak, speak, speak, millions of mad voices in my brain. with a heart of furious fancies, whereof i am commander, with a burning spear and a horse of air to the wilderness i wander (the idea was to keep the scribe busy writing, so as to spring upon him. for, while the scribe talked, choronzon had thrown sand into the circle, and filled it up. but choronzon could not think fast and continuously, and so resorted to the device of quotation. the scribe had written

DONALDTYSON EVILEYE

ome protection. a cross or crucifix worn around the neck was a sentinel against not only vampires, but the evil eye as well. stories of the evil eye are ancient. the philosopher francis bacon observed "scripture calleth envy an evil eye" a reference to proverbs 23:6-8, which reads "eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats; for as he thinketh in his heart, so is he: eat and drink, saith he to thee; but his heart is not with thee. the morsel which thou hast eaten shalt thou vomit up, and lose thy sweet words" the greek poet apollonius of rhodes, who lived in alexandria, egypt, at the end of the first century, wrote of how the sorceress medea destroyed the giant talos with nothing more than the malice of her gaze "then, with incantations, she i

on the paper. turn it over and write your own name upon the back. hold it up and look at the eye for a while, and imagine the face of the person you are convinced has cast the evil eye upon you. thrust the point of the pen directly through the middle of the eye on the paper, and at the same time say these words "the eye is blind, it cannot find me" repeat the words three times. understand in your heart that you are now free from the curse. fold the paper twice, dig a hole in the ground, and bury the paper under the earth where it will lie undisturbed in darkness. your will suffer no more misfortunes. return h nhome resources demons bios fiction tyson the truth about familiars (names of familiar spirits residing in animal hosts) as is true of so many aspects of western occultism, the witch'

DONALDTYSON NOMICON

ibraries reading curious old texts while i lie asleep. other published versions of the necronomicon exist. they numbered around half a dozen or so, the last time i checked. but i've only read the two in my library, and the one in my dream. both of the published texts are of limited interest- the dream text was somewhat better, as i recall. by all means, purchase, read, study, memorize and take to heart any and all of the books sold in the stores with the title necronomicon, but for heaven's sake remember as you do so that they are phonies, each and every one. the only genuine necronomicon is the one you will read in your own dreams, as i did, and as lovecraft did. those seeking serious information about the necronomicon should consult the necronomicon files, a comprehensive and surprisingl

DONALDTYSON POSSESS

bility is that it serves as the access point for the spirit to enter the body. more commonly spirits access the body through the mouth, nose, ears, anus, genitals, or top of the head. the touch of a spirit can be felt on the surface of the skin. at these times it often feels exactly like the touch of a human hand. it can also be felt inside the body on the internal organs. spirits can caress your heart, your brain, and other organs. they can also be perceived at times in the nerves of the teeth, which ache slightly when influenced by an incorporeal intelligence. when a spirit is in contact with your face, you may experience difficulty breathing. it is as though the body of the spirit thickens the air slightly. this can trigger mild asthma attacks in those who suffer from asthma. at a highe

DONALDTYSON SIGIL

bears the sigil of the magician's magic name along with the sigil or signature of the divine name. its shape depends upon the principles and practices of the magician who bears it- in the hermetic order of the golden dawn, each officer had his or her own lamen that way symbolically related to the tree of the sephiroth- but customarily it is worn as a medallion or pendent around the neck, over the heart-center. through the lamen the magician invokes the authority of god during ritual work. the lamen is both an expression of the magician's higher identity and a power object through which spirits and blind forces may be controlled during rituals. the lamen differs from the spirit seal in that the magician is not controlled by it, but uses it to control external spirits or forces. it represent

DONALDTYSON VAMPIRES

the crucifix (cross with the figure of jesus upon it. in modern versions of the myth, vampires sometimes show contempt for the cross rather than fear. the vampires of popular modern fiction can be destroyed in a variety of ways. sunlight and holy water dissolve their flesh and bones like strong acid. in some versions of the legend, sunlight causes them to burst into flames. a stake through their heart also causes them to decay very rapidly. in a modern variation of this detail, the stake merely renders the vampire immobile and apparently dead, but if withdrawn, the vampire immediately reanimates. less common ways to kill a vampire in films and popular fiction are decapitation and a silver bullet through the heart. these animated corpses are condemned to wander the night in search of blood

piritual. dracula exhibits characteristics of both a physical and a spiritual being. he can pass through a keyhole or transform into a bat, yet his body must physically rest in a coffin during the day in his native grave earth. he is forced to regularly drink blood, yet can go for an unspecified length of time- perhaps forever- without drinking it. he can be killed with a wooden stake through the heart, yet when killed he dissolves into vapors. he can be touched by the hand, yet cannot be seen reflected in a mirror. the older legends of the vampire (but not the most ancient legends) avoid these contradictions of logic by declaring that the vampire is a spirit without a physical body. this spiritual vampire is a type of hungry ghost of a deceased evil doer who sucks out the life-force of hi

e of true vampire is also a living human being, but one who sucks vital energy from others rather than physical blood. this class is known as the psychic vampire. often these individuals are completely unaware of the effect their presence has on others. when they enter a crowded room, the vitality drains from those around them. conversation quiets. laughter ceases. a dark shadow seems to grip the heart. the psychic vampire may be animated and laughing all the while, but the happiness of others drains away. usually this type of vampiric personality fixes itself on one person, or a small group, and feeds upon the life force of its victims until its victims are little more than hollow shells. vampirized individuals lose hope, lack all energy or enthusiasm, and often commit suicide. the suckin

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

i) is right and true in respect of heaven and in respect of earth, pepi is right and true in respect of the island of the earth whither he swimmeth and where he arriveth. he who is between the thighs of nut (i.e, pepi) is the pigmy who danceth [like] the the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (13 of 36 [8/10/2001 11:22:55 am] god, and who pleaseth the heart [1. the full text from this tomb and a discussion on its contents are given by schiaparelli, una tomba egiziana inedita della via dinastia con inscrizioni storiche e geografiche, in atti della r. accademia dei lincei, anno cclxxxix, ser. 4a, classe di scienze morali, etc, t. x, rome, 1893, pp. 22-53. this text has been treated by erman (z.d.m.g, bd. xlvi, 1892, p. 574 ff, who first pointed o

chapter xlviii) chapter xi* the chapter of coming forth against his enemies in the underworld. this chapter has no vignette. chapter xii. another chapter of going into, and coming forth from, the underworld. this chapter has no vignette. chapter xiii. the chapter of going into, and of coming forth, from amentet. this chapter has no vignette. chapter xiv. the chapter of driving away shame from the heart of the deceased. this chapter has no vignette. chapter xv. a hymn of praise to ra when he riseth in the eastern horizon of heaven. vignette: the deceased adoring ra. chapter xvb. 1. a hymn of praise to ra when he setteth in the land of life. vignette: the deceased the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (19 of 36 [8/10/2001 11:22:55 am] adoring ra

he 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 power to the deceased in the underworld. this chapter has no vignette. chapter xxv. the chapter of causing a man to remember his name in the underworld. vignette: a priest holding up# before the deceased. chapter xxvi. the chapter of giving a heart to the deceased in the underworld. vignette: anubis holding out a heart to the deceased in the underworld. chapter xxvii. the chapter of not allowing the heart of a man to be taken from him in the underworld. p. xxxiv theban version: list of chapters. vignette: a man tying a heart to the statue of the deceased.[1] chapter xxviii [the chapter of] not allowing the heart of a man to be taken fr

the deceased in the underworld. chapter xxvii. the chapter of not allowing the heart of a man to be taken from him in the underworld. p. xxxiv theban version: list of chapters. vignette: a man tying a heart to the statue of the deceased.[1] chapter xxviii [the chapter of] not allowing the heart of a man to be taken from him in the underworld. vignette: the deceased with his left hand touching the heart upon his breast, kneeling before a demon holding a knife. chapter xxixa. the chapter of not carrying away the heart of a man in the underworld. this chapter has no vignette. chapter xxixb. another chapter of a heart of carnelian. vignette: the deceased sitting on a chair before his heart, which rests on a stand. chapter xxxa. the chapter of not allowing the heart of a man to be driven away f

a demon holding a knife. chapter xxixa. the chapter of not carrying away the heart of a man in the underworld. this chapter has no vignette. chapter xxixb. another chapter of a heart of carnelian. vignette: the deceased sitting on a chair before his heart, which rests on a stand. chapter xxxa. the chapter of not allowing the heart of a man to be driven away from him in the underworld. vignette: a heart.[2] chapter xxxb. the chapter of not allowing the heart of a man to be driven away from him in the underworld. vignette: the deceased being weighed against his heart in the balance in the presence of osiris "the great god, the prince of eternity" chapter xxxi. the chapter of repulsing the crocodile which cometh to carry the magical words# from a man in the underworld. vignette: the deceased

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

ll; 11 consequently it restricts freedom, and fatigues the nervous system. finis notes 1. the spirit of god brooded upon the waters, and breathed into the face of man the breath of life. let michael be my chief and saltabiel my servant in the light and by the light. be my breath by the word; and i will command the spirits of this atmosphere, and will bridle the horses of the sun by the will of my heart, the thought of my mind, and the winking of my eye. i exercise thee, creature of air by the pentagram, and in the name of the tetragram, in which are firm will and true faith. amen, selah; so be it. so mote it be. 2. genesis, ii, 7 "and the lord god formed man (adam, spore of the ground (adoux, and breathed into his face the breath (nasama or inspiration) of lives; and he was a living soul"

ELLIS LOW TWELVE 1907

come here to meet some one. his attitude was that of expectancy, and with all his wonderful faculties alert, he was peering fixedly a little to the left, from which direction his visitor probably was to advance. all doubt on this point was removed when from that point a second form came out of the gloom, with no more noise than that made by the shadow of the cloud which glided over the hills. my heart beat faster than before, for the instant thought was that the chief had moved out from his camp to meet one of our scouts, who was bearing him news of our movements. such treachery had aided him more than once to escape from critical situations, and now it was about to occur again. my anxiety was to identify the traitor. i preferred to shoot him rather than the dusky leader, but i compressed

we passed 116 camping on his trail outside, down the stairs and halted on a corner of the street, where we were safe from cowans. before speaking, mcgibbon offered his hand again and we shook heartily "now, jerry" said he in his genial way "i reckon things are on a little different footing from what they have been ever since-say, we played ball against each other. are you with me, old boy "i am, heart and soul" i replied with an enthusiasm that surprised myself "i never thought you and i could be anything but sworn enemies, but now "we are sworn brothers" he said, taking the words from my mouth "i'm going to give you a proof of it. you have stationed your men a little way outside of town, with the intention of making a dash into the place and having a whack at me and my boys. you have com

the government greenbacks had enormously depreciated, and the prices of the necessities of life were mounting skyward, with the certainty that each day and week and month would make the situation more desperate "the union is not worth what it is costing us" this was the sentiment uttered by multitudes who until then were among the most ardent supporters of the war for the union. they were losing heart; they felt the strain becoming too great to be borne. it is an impressive truth, which all thoughtful persons must concede, that if the stupendous struggle had not closed in 1865, with the union restored, it would have stopped within a year with the confederacy triumphant. i am sure that the most ardent ex-confederate will join with us in thanking god that he averted such a calamity. no one

one to whom i bow the knee "a few nights later, just as i had closed my prayermeeting, and was about to pass out of the door to go home, i was confronted by a woman, a member of my church, whose face and manner showed that she brought momentous news. beckoning me to one side, she said in an excited undertone `mr. hollinshed, you must not try to go home to-night `why not' i calmly asked, though my heart was beating faster than usual `if you do, you will be killed; i am telling you the truth `i don't doubt that, my good woman, but explain; who is your authority' 4t 'my husband; he overheard the plot; he was in the next room; he telephoned me ten minutes ago not to lose a second in warning you; i had just time to fling my shawl over my you must not try to go home to-night" why not" if you do

airing my nets, near the inlet, when the waves tossed a plank to shore near me. i saw the unconscious child and the square and compass pinned to her clothing. she was alive; and carrying her tenderly to my home, she speedily recovered under the care and loving attention of my wife. the masonic emblem did not save her life, but it drew me more closely to her. i yield her to you with an overflowing heart; take her, but may i not claim that the happy daughter has gained a new mother and two fathers "indeed you may; you shall be her second parents as long as you live" xv a soldier of fortune captain george b. boynton was born in the city of new york in 1842, at 73 fifth avenue, just below fourteenth street. he received an excellent education, but when the war for the union broke out, he was se

EMPERORS NEW RELIGION CHURCH OF SATAN

ing, often incompatible with those of other followers, of the ideology expressed by the church of satan and the satanic bible. given evidence in both directions, it seems fair to conclude that anton lavey did not plan the church of satan, and much less an ideological scam. instead, anton lavey accidentally became involved in publishing and news events beyond his control, and being a con artist at heart he saw an unused opportunity that he half chose, half was forced to exploit. 13. inconsistency gone unnoticed it may seem surprising at first that the ambiguity of the church of satan s ideology has gone unnoticed for decades. however, it is likely that faced with clear examples of ambiguity, followers will just ignore them. when it comes to religion, rational arguments against the religion

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

. the wand also survives as the magical staff of modern conjuring magicians. aasc newsletter see anthropology of consciousness ab semitic magical month. crossing a river on the twentieth of that month was supposed to bring sickness. ancient texts state that if a man should eat the flesh of swine on the thirtieth day of ab, he will be plagued with boils. ab is also an ancient egyptian term for the heart. since the heart was the seat of the conscience, its preservation was a crucial part of the mummification process. abaddon the destroyer, from a hebrew word meaning destruction. chief of the demons of the seventh hierarchy. abaddon is the name given by st. john in the apocalypse to the king of the grasshoppers. he is sometimes regarded as the destroying angel or prince of the underworld, als

te c. a. honey denounced him after discovering that adamski had rewritten the original messages from the saucer beings in the royal order of tibet materials. as his following had grown, adamski had formed his followers into study groups and offered lessons in cosmic philosophy. in spite of the critics and defections, he retained a large following at the time of his death on april 23, 1965, from a heart attack, in washington, d.c. his close associates founded the ufo education center in valley center, california, and the george adamski foundation, in vista, california, to carry on his legacy. sources: adamski, george. cosmic philosophy. freeman, s.d: pine hill press, 1961. flying saucer farewell. 1961. reprint, behind the flying saucer mystery. new york: paperback library, 1967. inside the

ed many people to witchcraft. since 1982 adler has practiced as a solitary, but remains one of the most visible leaders of the pagan community in north america. in 1988 her handfasting to john gliedman was the first pagan marriage covered in the new york times society pages. sources: adler, margot. drawing down the moon. new york: viking press, 1979. rev. ed. boston: beacon press, 1986. heretic s heart: a journey through spirit and revolution. boston: beacon press, 1997. adonai a hebrew word signifying the lord and used by jews when speaking or writing of yhwh, or yahweh, the ineffable name of god. the jews entertained the deepest awe for this incommunicable and mysterious name, and this feeling led them to avoid pronouncing it and to substitute the word adonai for jehovah in their sacred

o parts of the secrets of fatima would be revealed, the third part has remained unknown to the public at large, even though the initial indication was that it would be made public in 1960. it is known that the popes since john xxiii have read the secret message and there has been intense speculation as to the content of the secret among the millions who have adopted the devotion to the immaculate heart of mary that was called for in 1917. since fatima, two approved apparitions occurred at beauraing (1932) and banneax (1933, belgium. also, back in 1879, in the midst of the potato famine, there had been a reported apparition at knock, ireland. though investigated immediately afterward and in 1936, approval from the church has been slow in coming. while pilgrimages to knock were not forbidden

akes, wells, ditches, and watery places. the key phrase for cancer is i feel. leo, the fifth sign of the zodiac, is a fixed fire sign. it is a positive, masculine sign, ruled by the sun. its symbol is the lion, and its glyph is said to be a modified version of the initial letter of its greek name. it takes its name from the latin word for lion. leo is associated with the back and, especially, the heart. the association of leo with the heart is the astrological basis for the common expression lion hearted. leo is hot, dry, commanding, and very barren. when this sign ascends in a nativity, the individual has a tall and powerful frame and is well shaped, with an austere countenance, light, yellowish hair, large piercing eyes, commanding aspect, and ruddy complexion. the character is fierce an

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

as in the power of the seventh son to cure the king s evil. one was the origin and common measure of all things. it is indivisible, not to be multiplied. in the universe there is one god; one supreme intelligence in the intellectual world, man; in the sidereal world, one sun; one potent instrument and agency in the elementary world, the philosophers stone; one chief member in the human world, the heart; and one sovereign prince in the nether world, lucifer. two was the number of marriage, charity, and social communion. it was also regarded sometimes as an unclean number; in the bible, beasts of the field went into noah s ark by twos. three had a mysterious value as shown in time s trinity. past, present and future; in that of space.length, breadth, and thickness; in the three heavenly virt

f marriage, charity, and social communion. it was also regarded sometimes as an unclean number; in the bible, beasts of the field went into noah s ark by twos. three had a mysterious value as shown in time s trinity. past, present and future; in that of space.length, breadth, and thickness; in the three heavenly virtues.faith, hope, and charity; in the three worlds of man.brain (the intellectual, heart (the celestial, and body (elemental. four signifies solidity and foundation. there are four seasons, four elements, four cardinal points, four evangelists. five, as it divides ten, the sum of all numbers, is also the number of justice. there are five senses; the stigmata, the wounds of christ, were five; the name of the deity, the pentagram, is composed of five letters; it also is a protecti

nign solemnity to bestow your blessings and shower your wealth upon us. the development of compact discs and digital recordings has made mantra recordings more available in music stores and new age shops. as this technology has fueled western acceptance of yoga, mantras will gain popularity and perhaps take on a new meaning as more and more westerners practice them. sources: das, krishna. pilgrim heart. new york: triloka records, 1998 easwaran, eknath. the mantram handbook. london: routledge& kegan paul, 1978. godwin, joscelyn. music and the occult. rochester, n.y: university of rochester press, 1995. gopalacharlu, s. e. an introduction to the mantra sastra. adyar, madras, india: theosophical publishing house, 1934. kalisch, isidor, trans. sepher yezirah: a book on creation. new york, 1877

e medium bravely stated to walter, her spirit control, that she would take the responsibility. d esperance writes: a very uncomfortable feeling pervaded the circle but it afterwards gave place to one of curiosity. my senses became keenly alert, the cobwebby sensation, before described, grew horribly intense, and a peculiar feeling of emptiness, which i had previously had, became so strong that my heart seemed as though swinging loosely in an empty space, and resounding like a bell with each stroke. the air seemed to be full of singing, buzzing sounds that pressed on my ears, but through it i could hear the breathing of the sitters outside the curtains. the movements made in the air seemed to sway me backwards and forwards. a fly alighting on my hand caused a pain like that of a toothache t

eparate and distinct entities. after all these marvels, colley s description of the reabsorption of a phantom into the medium s side in plain view appears to lose its wild improbability. of a seance held on september 25, 1877, colley stated: as i brought my sweet companion close up to him, the gossamer filament again came into view; its attenuated and vanishing point being, as before, towards the heart. greatly wondering, yet keen to observe, did i notice how, by means of this vapoury cord, the psychic figure was sucked back into the body of the medium. for like a waterspout at sea.funnel-shaped or sand column such as i have seen in egypt.horizontal instead of vertical, the vital power of our medium appeared to absorb and draw in the spirit-form, but at my desire, so gradually that i was e

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ple. when adamski claimed that he had flown to saturn, the story only fueled growing doubts even among devoted followers. his career in decline, his credibility never lower, adamski went on a final lecture tour through new york and rhode island in march 1965. for the preceding month, his financial resources exhausted, he had been living with nelson and madeleine rodeffer in maryland. he died of a heart attack at their home on the evening of april 23. see also: contactees; orthon; ramu; williamson, george hunt; yamski further reading adamski, george, 1955. inside the space ships. new york: abelard-schuman, 1961. flying saucers farewell. new york: abelard-schuman, 1962. special report: my trip to the twelve counsellors meeting that took place on saturn, march 27 30th, 1962. vista, ca: scienc

l om ew was a dramatic delusion. but over time she became convinced of his wisdom and p rophetic talents. she came to think of him as the energy vo rt e x or the higher and wiser l e vel of energy (mo o re, 1984. during the new age boom of the 1980s, ba rt h o l o m ew k n own for his gentle, kind manner was something of a channeling superstar; his messages of comfort and self-love we re taken to heart. he addressed a wide range of subjects, from sex and aids to prayer and ego surre n d e r. be f o re his popularity waned, he was the subject of two books by mo o re. see also: channeling further reading moore, mary-margaret, 1984. i come as a brother: a remembrance of illusions. taos, nm: high mesa press, 1987. from the heart of a gentle brother. taos, nm: high mesa press. bashar after two

ch encounters in their own samples of people who had undergone near-death experiences. many neardeath accounts described the observation of an overwhelmingly loving, beautiful light surrounding them and suffusing the landscape, but only a small minority of reports had that light as a being. a typical expression of the light was more like one offered by an englishwoman who encountered it while her heart stopped as she was anesthetized during dental surgery: the light is brighter than anything possible to imagine. there are no words to describe it, it s a heavenly light (grey, 1985. frequently, percipients encounter recognizable figures, usually either christ or deceased friends and relatives. further reading grey, margot, 1985. return from death: an explo- ration of the near-death experienc

will meet here some day (toronto, n.d. marcoux set about organizing an expedition, 46 blowing cave soliciting members in such small-circulation hollow-earth publications as shavertron and the hollow hassle. marcoux and his wife moved to cushman in 1983. there, in november, as he was visiting the land around the cave, a swarm of bees descended on him. the resulting shock and trauma precipitated a heart attack, and he died on the spot. some hollow-earth enthusiasts speculated that sinister forces that wanted to keep the caves a secret had caused the attack. others saw it as just a tragic accident. in any case, marcoux s death ended efforts to explore blowing cave in search of underearthers. see also: hollow earth; shaver mystery further reading to ronto, richard, n.d. the sh a ver my s t e

a, she had a vivid dream in which an entity appeared to inform her that soon she herself would be channeling. she was led to a channeling class in los angeles. by 1985, a number of entities were making their presence known to her. one was raydia, who stayed with royal for three years. royal went on to found the association of l ove and light, channeling raydia as well as some others. raydia was a heart- c e n t e re d female entity, a collective consciousness with a strong affiliation with the star arct u rus. she last communicated in 1988, telling persons who we re sitting in on a channeling session, you will never see me in this form again. royal says that raydia integrated herself into an entity royal would subsequently channel, germane( behind the veil, 1998. see also: bashar; channeli

FAUST

ct theories. faust (1808) a play about the legend of faust who promises his soul to the destructive spirit mephistopheles in order to fulfill his desire of encountering life through experiences rather than through the study of philosophy. dedication ye wavering forms draw near again as ever when ye long since moved past my clouded eyes. to hold you fast, shall i this time endeavour? still does my heart that strange illusion prize? ye crowd on me! tis well! your might assever while ye from mist and murk around me rise. as in my youth my heart again is bounding, thrilled by the magic breath your train surrounding. ye bring with you glad days and happy faces. ah, many dear, dear shades arise with you; like some old tale that time but half erases, first love draws near to me and friendship too

s life s labyrinthine, erring course anew and names the good souls who, by fortune cheated of lovely hours, forth from my world have fleeted. they do not hear the melodies i m singing, the souls to whom my earliest lays i sang; dispersed that throng who once to me were clinging, the echo s died away that one time rang. now midst an unknown crowd my grief is ringing, their very praise but gives my heart a pang, while those who once my song enjoyed and flattered, if still they live, roam through the wide world scattered. and i am seized with long-unwonted yearning toward yonder realm of spirits grave and still. my plaintive song s uncertain tones are turning to harps aeolian murmuring at will. awe binds me fast; tear upon tear falls burning, my stern heart feels a gentle, tender thrill; what

. this miracle, upon such varied folk, the poet alone can work; today, my friend, oh, show it! poet i beg you, of that motley crowd cease telling at sight of whom the spirit takes to flight! enveil from me the billowing mass compelling us to its vortex with resistless might. no, lead me to the tranquil, heavenly dwelling where only blooms for poets pure delight, where love and friendship give the heart their blessing, with godlike hand creating and progressing. ah, all that from the bosom s depths sprang flowing, all that from shy and stammering lips has passed, sometimes success and sometimes failure knowing, to each wild moment s power a prey is cast. oft only after years, in credit growing, doth it appear in perfect form at last. what gleams is born but for the moment s pages; the true

more of after-ages! suppose the thought of them my mind engages, who d give the present world its fun? that will it have and ought to have it too. the presence of a gallant chap, revealed to you, i think, is also worth while being shown. who pleasantly can just himself impart, is not embittered by the people s whim; he likes to have a crowd surrounding him, more certainly to stir and thrill each heart. so do be good, show you can set the fashion. let fantasy be heard with all her chorus: sense, reason, sentiment, and passion; yet mark you well! bring folly too before us! manager but, more than all, do let enough occur! men come to look, to see they most prefer. if, as they gaze, much is reeled off and spun, so that the startled crowd gapes all it can, a multitude you will at once have won

more and ever, ever more, i say. then from the goal you nevermore can stray. seek to bewilder men- that is my view. but satisfy them? that is hard to do.what is attacking you? pain or delight? poet go hence and seek yourself another slave! what! shall the poet take that highest right, the right of man, that right which nature gave, and wantonly for your sake trifle it away? how doth he over every heart hold sway? how doth he every element enslave? is it not the harmony that from his breast doth start, then winds the world in turn back in his heart? when nature forces lengths of thread unending in careless whirling on the spindle round, when all life s inharmonic throngs unblending in sullen, harsh confusion sound, who parts the changeless series of creation, that each, enlivened, moves in

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

raordinary richness of jewish culture and its religious traditions. my brother and i attended hebrew school from a young age, and we regularly attended services and holiday celebrations at our local synagogue. i treasure the memories of receiving my father s blessing before the ark of the torah on the occasion of my bar mitzvah,1 and observing my mother lighting candles on the sabbath. but, as my heart opened and mind developed, i could not shake a feeling from deep within myself that rabbinical judaism had somehow become disconnected from its spiritual taproot. something essential was missing. it appeared to me that a rigid fence had been built around the letter of the torah, but that the living spirit of the torah was no longer there. i knew that other religions had distinct and beautifu

enting, as accurately as possible, what our dear mentor transmitted to us in private meetings during the course of those many years. i have assiduously striven to maintain the voice and stylistic idiosyncrasies of our mentor whenever possible. in my role as recorder, i make no pretense to speak with divine authority or from a position of mastery. i would like to take this opportunity to bow in my heart to all of the wonderful and patient mentors who have graced my life, and to the many kind and generous souls who contributed their insights, talents, and skills in the completion of this work. kindest regards, daniel hale feldman november 23, 2000 4' 8: h" 2: 2 2:e 8- in the early 1970 s, the work of the chariot trust published a landmark series of translations of the primary hebrew and aram

ll learn about the ayn, the negatively existent mysterious unknown at the roots of all things and its two faces: vast face and small face. this is followed by an explication of the nature and composition of the qabalistic tree of life, including its roots, columns, inner court, directional sefiroth, and letter-gates. the tree of life is a central feature of the mystical tradition that lies at the heart of the ancient hebrews. among students of qabalah, there is considerable confusion about the tree. this is due in no small measure to the many books on the subject that present various hybrid versions of the tree, and attribute to the tree a wide range of occult and mythological information not based in the qabalistic tradition. hermetic qabalists will find notable differences between the wa

sefer hashmoth, and are later echoed in the torah and ketuvim (writings. those names may be described as various qualities of the divine, such as wisdom, beauty, glory, and mercy. the zoharic names for the sefiroth are the most commonly known and used among all types of qabalists. the body of the five volumes of the zohar emanates from a core of three extraordinary texts. the innermost layer and heart of the zohar is a small text called the sifra detzniyutha (book of that which is concealed. this book contains the single greatest exposition on the negatively existent mysterious unknown (called ayn, and also the not) among all written works of the mystical qabalah. the next layer of the core of the zohar is a text called idra rabba qadusha (greater holy assembly, or simply idra rabba; and

ntire jewish religion is built. in order of importance after the shema, he cited the root injunction from torah to love and acknowledge the innate divinity of all beings: shem ayn yisroel hvhy elohenu hvhy echad vuh-ahavta et hvhy elohenu, buh-khol levavkha, oo-vuh-khol nafshekha, oo-vuh-khol muhodekha. 23 name ayn israel yhvh thy elohim yhvh one. and you shall love yhvh your elohim with all your heart, with all your soul, and with all your might. followed by, vuh-ahavta leh-re akha kamokha. and thou shall love your neighbor as your self. 24 but when one reads the stories of master yeshuvah s life and teachings as explicated in the four gospels of the conventional peshitta, it is no longer a jewish story that is found there, but preponderantly an admixture of theology developed almost excl

FIRE OF QAYIN RITE

ith whispered charge and wordless spell, the gramarye of azazel. the edge was ground and thus was made, the narrow road of sharpened blade. this is the metal: twas shaped by cain who wrought the heavenly arthame. the rite of the fire of qayin- being the mystery of the house of azazel: the invocation of the great blood and the mystick flame, kindle the mystick fire upon the alter and gaze into its heart, brooding upon the inner fire and fanning it with each inhalation of breath as a blacksmith fans the forge with the bellows. the mystick fire burns at the level of the navel within the microcosm. through the hollow reed i bring down the mystick fire from heaven and draw to the earth the royal flame of the sun by my enchantments. the witch now makes burnt offerings of resinous perfumes and ar

FOCUS OF LIFE

heir creators; and were of the weary, to incarnate pleasure by hope, control by fear; and to deify by morals; that cowards fear, and must needs promise pleasure of their sufferings; and they who had experienced "i" would have you destroy its body; and potential: verily, aaos realized that the origin of i, was for pleasurable procreation. but that things had been changed. aaos then pondered in his heart long over the geometry of the world of senses; and spake thus "how far short has realization fallen from original conception? have we not lived all things previous to the event? what is any desire but all desire? but men get married and nothing is sufficiently arbitrary. i am the origin of all creation, certain it is that i want not salvation [observing all the miserably diseased mob "o, gra

sixth letter of the alphabet" when suddenly he observed another and more agile following him-who when reaching aaos, clutched hold of him-shouting "where i cannot reach, thou too shall not ascend" their combined weight became too heavy-the balustrading collapsed and they both fell. aaos felt himself falling as into a bottomless pit-when with a start he awoke, and after introspection spoke to his heart "verily i have fallen in love with a new belief and become moral! this i reflects itself differently. what was once easy- is now difficult. all reflections are radiated matter incarnating. who doth know what his own stillness refracts at the time of its projection? who would suspect afterthought without consciousness? the i, to be self prophecy-without a conglomeration of old clothes-is by a

aos arose and left the youth. surmounting an eminence he searched the sky long, until he observed the faint glow of the sun struggling through the mists, he spake thus "abstinence from righteousness by total indiscrimination, becomes limitlessness. o sun! like thee, i too will kiss all things and sleep alone, so that they propagate my ecstasy" awaking aaos remembered his purpose, and spoke to his heart "the arcana of desire [i.e. self-love] would be satisfied with none but its original self-by the unique. thus my morality taught me by dream symbols. as in life, so in sleep-all things have a sexual significance, hidden by righteousness. herein is a mystery and the means to will. what is all humanity but one's own forgotten deliberationbecoming restless? the unexpected bark of a dog should n

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

hermes presages these things as the devil's confederate, suppressing the evidence of the christian name, and yet foretelling with a sorrowful intimation, that from it should proceed the wreck of all their idolatrous superstitions: for hermes was one of those who (as the apostle says "knowing god, glorified him not as god, nor were thankful, but became vain in their imaginations, and their foolish heart was full of darkness' yet, continues augustine "this hermes says much of god according to the truth, though in his admiration for the egyptian idolatry he was blind, and his prophecy of its passing he had from the devil. in contrast, he quotes a true prophet, like isaiah, who said "the idols of egypt shall be moved at his presence, and the heart of egypt shall melt in the midst of her."2 aug

ing of his reign, when he ordained his celebrated device, the body of which consists of two lower crowns surmounted by another more eminent and more beautiful, and to it is added as a soul the motto: tenia coelo manet. this most christian king, holy, religious, and pure, may securely say: tenia coelo manet, for he well knows that it is written: blessed are the peacemakers, blessed are the pure in heart, for theirs is the kingdom of heaven. he loves peace, he preserves his contented people as much as possible in tranquillity and devotion; he is not pleased with the noisy uproar of martial instruments which administer to the blind acquisition of the unstable tyrannies and principalities of the earth; but with all manner of justice and sanctity which show the straight road to the eternal king

e independent of the hated spanish catholicism, for their secret yearnings. written in a bold, dramatic style, powerful in its imagery and with a highly original kind of lucianic or celestial humour, the spaccio della bestia trionfante may have been an operative work on the formation of the elizabethan renaissance. for it contained in a potent and unexpurgated form, that charge of dynamite at the heart of renaissance neoplatonism, the magic of the asclepius. 234 chapter xiii before "the philosophy which suits you so well arose" cries bruno to the pedant doctor in the cena de le ceneri (published in 1584, that is in the same year as the spaccio, but probably before it "there existed that of the chaldeans, of the egyptians, of the magi, of the orphics, of the pythagoreans and other early thi

3-4; williams, ii, p. 29. 4 eroici furori, ibid (dial, ital, p. 1094: williams, ii, p. 30. 277 giordano bruno: heroic enthusiast and elizabethan by the heroic enthusiast? it is, as he tells sidney in the dedication, a religion of "natural contemplation" by which the divine light, which shines in things "takes possession of the soul, raises it, and converts it into god."1 the darts which wound the heart of the lover are "the innumerable individuals and species of things, in which shine the splendour of the divine beauty."2 there are theologians who have taught how to seek the truth of nature in all her specific natural forms in which they contemplate the eternal essence, the specific substantial perpetuator of the eternal generation and vicissitude of things which are called after their fou

of the early seventeenth century. i have pointed this out elsewhere by studying, in connection with 1 see above, p. 221. 286 giordano bruno: heroic enthusiast and elizabethan bruno's emblems, profane love emblems from the vaenius collection, showing lovers wounded by darts from the eyes of the lady, or from cupid's bow, together with sacred love emblems showing arrows of divine love wounding the heart, or rays from divine love penetrating the soul' it is in exactly the same kind of way that bruno uses the petrarcan conceits in the eroici furori, save that, with him, the darts of divine love, the rays from the divine light, which penetrate the heroic enthusiast reach him from god in nature. in view of his strong criticisms of the results of the protestant reformation in england, it might n

FRATER ELIJAH ANGELS OF CHAOS

the details but it is necessary to explain that i had a great deal of emotional attachment. anyway, something happened in that relationship at the time which was so completely out of the blue, and un-expected, that it shook me to the core of my being an event which is not out of the range of human potential but was emotionally catastrophic due to a lifetime of programming. basically shredding my heart and needless to say my world was shattered. flash to a sequence with elijah forlorn on the dance floor, and the synchronous words ringing out, i feel like i m going crazy i feel like i m going insane(*a) being the opportunist magician that i am, i decided to try some experiments over the next few days using the great deal of emotional turmoil that i was in. i opted to try the neither-neither

cident an x-cursion into the land of liberation. an invocation of grendel's desire. for the initiate to incorporate into a preferred format. the temple is ready, the self is prepared, the trance is induced, the desire stated. the summons, the closing, then comes the laughter. act i blacker than black, midnight of death i summon your bleak oblivion. time again and illusion seemed drawn up from the heart of nothing, i call your bliss. take my pain as an offering to my self my hurt is of the multi-verse, an empty void in my chest. despair god's of existence, your drama shall reap it's wretched sickle on you all. all shall be undone; the pentagram broken; the pact no more. an elicitation, an event something more, a mirror image amongst the swine. my magick is death, my death is life, and my li

of apmi artz 'the end of the earth. maat means 'rule 'measure 'length--math's. b c =813 (or 138) 76/2= 38 varying the operations a bit a =42--4+2=6 and c =13--1*3=3 6+3=9, and 6*3=18 (1+8=9) or (1*8)=8--6+6+6) relevant excerpts concerning numerical notations to the book of the law (aiwass),based upon numerical combinations and breakdowns (above. i (liber al) 6: be thou hadit, my secret centre, my heart and my tongue. 7: behold it is revealed by aiwass the minister of hoor-paar-kraat. 42: let it be that state of manyhood bound and loathing. so with thy all, thou hast no right but to do thy will. 8: the khabs is in the khu, not the khu in the khabs. 13: i am above you and in you. my ecstasy is yours. my joy is to see your joy. 4: every number is infinite; there is no difference (76/2=38)38:

am above you and in you. my ecstasy is yours. my joy is to see your joy. 4: every number is infinite; there is no difference (76/2=38)38: he must teach, but he may make severe the ordeals (76/4=19 prime)19: o azure lidden woman, bend upon them (11*7=(77=(76+1) and (2^2)*19=76 in it's prime factorization (by the fundamental theorem of arithmetic. ii (liber al) 6: i am the flame that burns in every heart of man and in the core of every star. i am life, and the giver of life, yet therefore is the knowledge of me the knowledge of death (daath) 7: i am the magician and the exorcist. i am the axle of the wheel, and the cube in the circle "come unto me" is a foolish word: for it is i that go. 42: a feast for everyday in your hearts in the joy of my rapture! 8: who worshipped heru-par-kraath have

/98 (tuesday. i write this now in the last stages of ecstasy. the entire universe is at play. i invoked the gods tonight and was granted a vision of who and what i am. a./as./grendel these are we the universe was/is/will be a spinning wheel, at the center is/ was the omega point the end of all and the beginning. god? this was something beautiful and blissful beyond all comprehension. this was the heart of the chaos star. this oblivion was a loop in on itself, like a klein bottle. it was all "in" the universe, there was something else, but that comes later. this thing which was all, was the culmination of being. the point towards the evolution of all things. there was a hierarchy, not in the stupid human sense, but stages up the ladder towards this oblivion. one could not escape it("in" thi

FRATER TENEBROUS CULTS OF CTHULHU

, his cardinal station being the immediate south. reigning over the universe is azathoth, the blind idiot god. the lord of all things. encircled by his horde of mindless and amorphous dancers, and lulled by the thin monotonous piping of a demoniac flute held in nameless paws. 5 whereas yog-sothoth embraces the expanse of infinity, azathoth represents the opposing principle in that he rules at the heart of chaos, the central point of a universe permeated by the influence of yog-sothoth. their relationship could be stated as the reconciliation of infinite expansion and infinite contraction. in physical terms, azathoth manifests as the vast destructive energy inherent in the atomic particle, which is unleashed via nuclear fusion. he is the antithesis of creation, the ultimately negative aspec

FRATER U D PRACTICAL SIGIL MAGIC

ur breath (you may also stand on tiptoes) keep this posture until you cannot bear the tension and/or pain anymore. then release the tension spasmodically while interna1izng the sigil. banish by laughter, think of something else, etc. 34/ practical sigil magic lung o lying in the open square of your hands a note of caution: version 1 of the death posture is not suitable for persons who suffer from heart condition, ailments of the r high blood pressure. since you can hardly ask your doctor whether s/he would advise you against this technique or not (unless the doctor is also a magician.you might already have found one by using a sigil, you should, if in doubt, choose one of the other aforementioned techniques. death posture (version 2) as far as i know, this technique has never before been d

FREEMASON BLUEBOOK

endships and establish our connections. truth. truth is a divine attribute, and the foundation of every virtue. to be good and true is the first lesson we are taught in masonry. on this theme we contemplate, and by its dictates endeavor to regulate our conduct. hence, while influenced by this principle, hypocrisy and deceit are unknown among us; sincerity and plain dealing distinguish us, and the heart and tongue join in promoting each other's welfare and rejoicing in each other's prosperity* cardinal virtues. the four cardinal virtues are temperence, fortitude, prudence and justice temperence is that due restraint upon our affections and passions, which renders the body tame and governable, and frees the mind from the allurements of vice. this virtue should be the constant practice of eve

eth all things, endureth all things. and now abideth faith, hope and charity, these three; but the greatest of these is charity. the following hymn may be used in place of the lesson: musicshirland. i. had i the gift of tongues, great god, without thy grace, my loudest words, my loftiest songs, would be but sounding brass. ii. though thou shouldst give me skill, bach mystery to explain; without a heart to do thy will, iii. had i such faith in god, as mountains to remove, maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (14 of 76 [11/22/1999 11:51:55 am] no faith could work effectual good, that did not work by love. iv. grant, then, this one request, whatever be denied, that love divine may rule my breast,and all my actions guide* the plumb, square and level. the plumb is

nd fellow crafts or hewers in the mountains, and seventy thousand entered apprentices or bearers of burden, apprentices or bearers of burdens, emblems. there are two classes of masonic emblems, the exoteric and esoteric. the exoteric (or monitorial) class consists of three steps; the pot of incense; the beehive; the book of constitutions guarded by the tyler's sword; the sword pointing to a naked heart; the all seeing eye; the anchor and ark; the fortyseventh problem of euclid; the hour glass; and the scythe. the three steps usually delineated on the master's carpet are emblematical of the three principal stages of human life, viz: youth, manhood and age, because in youth we are as entered apprentices; in manhood as fellow crafls, and in age as master masons. in youth, as entered apprentic

ndustriously to occupy our minds in the attainment of useful knowledge; in manhood, as fellow crafts, we should apply that knowledge to the discharge ofourrespective duties to god, our neighbor, and ourselves; so that in age, as master masons, we may enjoy the happy reflection consequent on a well spent life, and die in the hope of a glorious immortality. the pot of incense is an emblem of a pure heart, which is always an acceptable sacrifice to maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (32 of 76 [11/22/1999 11:51:55 am] deity; and as this glows with fervid heat, so should our hearts continually glow with gratitude to the great and beneficent author of our existence for the manifold blessings and comforts we enjoy. the beehive is an emblem of industry, and recomme

of constitutions, guarded by the tyler's sword, reminds us that we should he ever watchful and guarded in our thoughts, words, and actions, particularly when before the uninitiated; ever bearing in remembrance those truly masonic virtues, silence.and circumspection. the sword pointing maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (33 of 76 [11/22/1999 11:51:55 am] to a naked heart demonstrates that justice will sooner or later overtake us; and although our thoughts, words, and actions may be hidden from the eyes of man, yet that allseeing eye, whom the sun, moon, and stars obey, and under whose watchful care even comets perform their stupendous revolutions, pervades the inmost recesses of the human heart, and will reward us according to our merits. the anchor and ark

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

aining periods of our evolution. we shall endeavor to show the cosmic root of both of these institutions, the purpose of each and the training which each will inaugurate, if successful; also the nature of the soul quality which may be expected to result from each method. the writer is not a mason, and thus he is free to say what he knows without fear of violating obligations, but he is a mason at heart, and therefore frankly opposed to catholicism. our opposition is not fanatical, or blind to the merits of the catholic religion, however. the catholic is our brother as well as the mason; we would not say a disparaging, irreverent word against this faith, or those who live by it, and should we seem to do so, in any passage, the wrong will be due to inadvertence. the reader is requested to no

licity, scorpio, the eighth sign, which corresponds to the house of death, samael, the dauntless ambassador of the lucifer spirits, invades the watery domain of the lunar hierarchy and introduces the fiery spark of the spirit into the inert form, to leaven, quicken and mould it into an expression of itself. there the silver cord which has grown from the seed-atom of the dense body (located in the heart) since conception, is welded to the part that has sprouted from the central vortex of the desire body (located in the liver) and when the silver cord is tied by the seed-atom of the vital body (located in the solar plexus) the spirit dies to life in the super- sensible world, and quickens the body it is to use in its coming earth life. this life on earth last until the course of events fores

e was unable to carry into realization. therefore the reluctance of solomon to let her meet hiram abiff made the queen all the more anxious and importunate, so that at last solomon was forced to accede to her request, and he grudgingly sent for the grand master. when hiram abiff appeared, and solomon saw the love light kindle in the eyes of the queen of sheba, jealousy and hatred took root in his heart; he was, however, too wise to betray his feelings. but from that moment the plan of reconciliation and amalgamation of the sons of seth and the sons of cain which had been mapped out by the divine hierarchies was doomed to failure, wrecked upon the rocks of jealousy and self-seeking. the queen of sheba, according to the masonic legend, then requested hiram abiff to show her the workmen on th

ruck a nearby rock with his hammer so that the fire sparks flew, and at the sign of fire coupled with the work of power, the toilers of the temple flocked around their master in a great multitude, which no one could count, all ready and anxious to do his bidding. and this spectacle so impressed the queen of sheba with the wonderful power of this man that she determined to jilt solomon and win the heart of hiram abiff. in other words, humanity, when its eyes are opened to the impotence of the churchmen, the sons of seth, who are themselves dependent upon divine favor, and when it sees the power and potency of the rulers of temporal fame is then ready to rush to them, and leave the spiritual for the material. this from the microcosmic angle of matter. from the cosmic angle or view point we n

he had carried out the design transmitted to him, he had a place of worship worthy of the lord he revered; but the soul of hiram was not satisfied. armed with the art of ages, he had constructed an incomparable masterpiece in architecture. but the design had not been his own; he had been merely the tool of an unseen architect, jehovah, working through an intermediary solomon. this rankled in his heart, for it was as necessary for him to originate as to breathe. in that ancient age when cain and abel first found themselves upon earth, abel contentedly cared for the flocks created like himself and his parents, adam and eve, by jehovah; but in cain, semi-divine progeny of the lucifer spirit, samael, and eve, the creature of jehovah, divine incentive to original effort burned; he tilled the f

FREEMASONS SATANISM AND SYMBOLISM

ishing and masonic supply company, 1923, p. 92] you have just witnessed a masonic author twist the words of god in exodus 3:14. how? he applied them to mankind. this blasphemy is an excellent example to show us why freemasonry has been so sensitive about any of its secrets ever becoming public knowledge. masons in every age knew that if the general public knew the satanic core that existed in the heart of freemasonry, the organization would either go into oblivion or would be arrested and put in jail. now you know why freemasonry insists that its initiates pledge that, if they divulge any of masonry's secrets, he would agree to having his throat slit and be disemboweled. if you think this blasphemy of saying that man can become god is unique to george steinmetz, listen to two more masonic

ust admitted that freemasonry originated in the place where shiva (satan) lives. since the bib le clearly, boldly, and unequivocally states that satan's place is in hell, we can see that masonry has just admitted that she originated in hell. manly p. hall, 33rd degree mason, k.t, in his book, initiates of the flame boldly admits freemasonry is from hell "those who follow the path of faith (or the heart) use water and are known as the sons of seth, while those who follow the path of the mind and action are the sons of cain, who was the son of samael, the spirit of fire. today, we find the latter among the alchemists, the hermetic philosophers, the rosicrucians and the freemasons [p. 20] hall places freemasonry among the circle of the damned- sons of cain, who rebelled against god; alchemist

be forgiven him: but whosoever speaketh against the holy ghost, it shall not be forgiven him, neither in this world, neither in the world to come [matthew 12:31-32] bible scholars call this sin, the unpardonable sin. congratulations, masons, you have just committed the unpardonable sin. this is very serious, because, once a person commits the unpardonable sin, the holy spirit stops working in his heart, convicting him of sin and trying to get him to ask forgiveness through the shed blood of jesus christ. thus, that person is doomed. the facts are now in: freemasonry is boldly, completely, and totally satanic "come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. for her sins have reached unto heaven, and god hath remembered her iniquities

FULL MOON RITUALS

overjoyed with the seeming air of permanence and age which now seemed to emanate from the stones about him. taking his leave of the standing stones- and more than certain that he would return to celebrate a moon with old friends here- deer makes his way toward the lake where he picks up the western loop of a trail which circles its girth before branching off toward the old castle. passing by the heart of the old grove, deer is certain that he senses the presence of more that forest creatures there, and thinks that he hears the familiar voice of a sister, perhaps singing into this place some magical working of her own. a light western breeze brings to his nostrils the familiar scents of old oak and creeping cedar, mixed tonight with new ones which deer wished he had time to catalog. deer b

ith many extra platters, bowls and pitchers to receive that which friends may bring in offering to each other this moon- and ends by lighting all of the tapers in the triple candelabra which span the table's length. seeing that all is ready in the great hall, deer moves to its far end and throws open the doors to the circular stone ritual room, the first room built here and still the old castle's heart. surprised by a magic he's never really noticed before, deer ponders how it is that doors from the northern end of the great hall open onto the north quarter of the ritual room. then decides that this is simply one of the many mysteries of the place. by the altar, cloud's apple broom stands and he wastes no time taking it in hand and sweeping widdershins in a widening spiral, until he remove

red bits drip from her necklace and earrings. amber rings adorn her fingers, and strings of tiny golden bells adorn her ankles "this is a joyous season" owl states to the castle as much as herself "let the bells ring out, let the candles glow, and let friendship warm the hearts as the fires warm the hearths. so mote it be..owl's melody merges seamlessly into another, which makes its way to deer's heart..a black bear wanders into a stone circle, followed by a low flying small grey owl. the circle smells fresh, but the stones are old. so is the black bear. she is an older bear, her coat is still black but tinged with new grey. sniffing the stone altar in the center, she recognizes the scent. deer. but not. there is a calling she has been following all evening, and she knows she is on the rig

d around at the people gathered in the circle, her blue eyes flashing, and she smiles at all who have gathered. she turns, and to the last echoes of the music, she spirals back to her place in the circle after passing to carielle in the east the castle's modest flame..after meets and greets, carielle had taken her place in circle, and felt the energies begin to rise as deer raised the circle. her heart pounded in time with boudica's song as she called north, and she smiled as boudica spiraled back to her place in the circle. with dancing feet, carielle moves to the altar and takes up the incense. gracefully, she steps quickly to the east point and raises the incense up, spiraling it three times. as the incense smoke curls upward, carielle calls "ancient ones of the east, element of air, ke

rom its own ashes to live again. the warmth of small fire burning in the fireplace, or the fires that rage to burn away underbrush to re-energize the land. typo steps forward and looks starkly serious at those gathered around the circle, with the castle candle held high above his head he calls "ancient ones of the south, element of fire, you who light the world with the suns glow you who light my heart with desire we bid you welcome to this rite be with us now this night" typo spins back to his place in the circle with 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 st

FULLER J F C SECRET WISDOM OF THE QABALAH

on, that is the theoretical, is philosophical; the second is magical and is largely elaborated round the maaseh merkabah- the chariot of ezekiel and the four animals which are also mentioned in the apocalypse. out of this magical qabalah much of the magic of the middle ages was developed. the speculative, or metaphysical, qabalah is the more important branch. it forms, as adolph franck says: gthe heart and life of judaism h.1 it covers the evolution, involution, and devolution of the universe in every conceivable spiritual, moral, and intellectual form; and under such symbolism as gthe spirit clothes itself to come down and unclothes itself to go up h; and again in ecclesiastes, gwho knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?

hint. later she approaches him somewhat nearer, and whispers to him a few words, but her countenance is still hidden in the thick veil, which his glances cannot penetrate. still later she converses with him, her countenance covered with a thinner veil. after he has accustomed himself to her society, she finally shows herself to him face to face, and entrusts him with the innermost secrets of her heart [sod].5 git is h, according to the book of proverbs,6 gthe glory of god to conceal a thing h- gloria dei est celare verbum. gwith the lowly is wisdom h7; that is, wisdom belongs to those who have conquered the arrogance of the rational faculty. moses is looked upon as such a one. he kept the secret law secretly and orally transmitted it to the elect;8 also he compiled the public, or exoteric

p, pahad, rigour, punishment, fear, or severity. this sephirah is the left arm of macrocosmos. it is feminine and passive, as 'hesed is masculine and active. as 'hesed symbolizes life, so does pahad symbolize death (6) urapu tiphereth, beauty. this sephirah is the common centre or harmony of 'hesed and pahad, of life and death, the active and passive in the moral world. its symbol is the sun, the heart of the universe and also the heart of adam qadmon- the supernal adam. tiphereth is the seat of sentiment and the ethical qualities; it is inhabited by the rua'h- the reasoning soul (7) cxn netzah, triumph, firmness, or victory. this is the first of the three energetic principles. it represents the right leg and thigh of macrocosmos (8) dvh hod, splendour, or glory. this is the left leg and t

ton gwalking in the garden h. it is the primal light, shin, formulated by the mystic union of the od and heh (jah) and the vau and heh (veh. as they heard it they hid themselves from gthe presence of the lord god h. when questioned, the active force (vau) accuses the passive force (heh, and jah curses the serpent (the messianic force) 4 and assumes his full satanic form by putting enmity into the heart of woman and sorrow into the life of man. then he clothes them in animal desires which are symbolized by the coats of skins. that this is the voice of the fallen sammael of yetzirah there can be no doubt, because tetragrammaton says to eve: gthy desire shall be to thy husband, and he shall rule over thee h; 5 in other words- the passive shall be subservient to the active, which means that eq

s separation everywhere. as with osiris, the great work now consists in reuniting the fragments; the vau, or creative phallus, being cast out of the garden into the world. the vau must unite with the heh, for when it does so, in accordance with the magical law of inversion (necessity, the od will unite with the heh, and the shin- the flaming sword (see diagram 3, page 34- will be plunged into the heart of tetragrammaton. then will the kerub of earth, 7 which is the unity of the forces of the remaining three kerubim, be sacrificed- that is materiality will vanish; the trees of life and of good and evil will dissolve into one; and as this unity takes form, not only will tetragrammaton be re-established, but simultaneously will he become od heh shin vau heh (hvwhy, 8 the messiah. then will th

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

indness which he had received. it is also stated that on account of the justice and equity shown in his character, a great number of persons were desirous of committing to his care and wisdom "the disposal of their property, their cities, and their own persons" in striking contrast to the mild and humane character of cyrus stands that of the licentious and revengeful david, a "man after god's own heart "as for the heads of those that compass me about, let the mischief of their own lips cover them "let burning coals fall upon them: let them be cast into the fire; into deep pits, that they rise not up again"[109 "happy shall he be that taketh and dasheth thy little ones against the stones"[110 [109] psalms cxl [110] ibid, cxxxvii. no one i think can read the avestas without being impressed b

of fire and phallic worship as usually developed still in the east. the topography of ancient delphi, on the site of which was built the village of kastri, and at which place excavations are now being made under the direction of the american school of archaeology, has ever been a place of peculiar interest to the mystic. here are to be found all the natural features and objects which gladden the heart and stimulate the imagination of a solo-phallic worshipper. the holy mt. parnassus, the fountain of kastali, the deep cave said to be pythian, and the remnants of huge sepulchres hewn in the rocks all conspire to make of this spot a perfect abode for the god, or goddess, of fertility. here, too, is a beautiful lake and near it a sacred fig-tree which has been struck by lightning, or "touched

e god-mother differs widely from the queen of heaven--the original god of the ancients. mary the mother of jesus is not a creator, but simply a mediator between her son and his earthly devotees--a doctrine only a trifle less masculine in texture than that of an almighty father and his victimized son. the worship of mary was adopted by the so-called christians in response to a craving in the human heart for a recognition of those characters developed in mankind which may be said to contain the germ of the divine. the masculine god of the jews was feared not loved, and his son had already been invested with his attributes. he was all powerful, hence a mediator, a mother, was necessary to intercede in behalf of fallen man, and this, too, notwithstanding the fact that woman had become the "cau

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

d. woman. he is not easyto understand. his writing isdiffuse,often verbose, and peppered'witharchaisms;butit. has itsownpower and leaves the readerwiththe feeling that buried within the densely packed prose is a messageofimmense significance. this has been perceived by the more acuteofhis critics: deaninge-ascourgeofsentimental pseudo-mysticism-believed that waite had 'penetrated very near to the heart of his subject (reviewofstudiesinmysticism,inthesaturdayreview, 2 march1907).butwaite refused to jettison all that was included under the heading of occultism. he sawwithinit, as spurgeon said of the talmud 'jewels which the world couldnotafford to miss; and seeing them, drewthemoutand displayed them for all tosee-all,that is,witheyes to see. many readersofwaite, and most self-confessed stud

ica died;an"d supposethatmy cousinfirthand myself alone saw her body interred at kensal green. she passed awaywithoutthe benefitofsacraments, in the hasteofgoing away.thesorry dream of being wasnowa more sorry nightmare, 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

tofsending his poems tothelamp.andalthough there was no financialnecessity-emmawaite's'circumstances.were materially improved' after hermother'sdeath in 1874,267 and waite himself received, in 1876, a small legacy from his paternalgrandfather-hemay have returned to his 'ungenial situation. certainly, he saidofbrowning'sletter(writinginthethird person)'theclosing noteofwarningstruck deeply.intohis heart, and he sought to profit by the advice. a change inthedirectionofhis energies didnot,however,bringmuchprofitorhappiness';butagainstthismustbe set the imageofhis mannerofworkingdepicted in hisearlypoem,'thestudent':iworkin the midnight, seenonlyby stars,whichshine through the. darkness so mournfully sweet,whilethemoonsometimes looks through the black lattice-bars,andher pale beams falldownat

ld gladly serve? i thinknot-youwillbelieve i am your affectionatewell-wisher.robert browningonthis occasion waite allowed browningto267guidehim.he had come to realize that browning was a shrewdjudgeofcharacter as well as ofpoetry, and waite recorded that he 'profited bytheadvice he received;thathe set himself to 'learn life; that he held over his 'facultiesofapoet'until many lessons had beenputto heart; thatthetermofyears mentioned by robert browning brought strength to those faculties; and that'the"sparkfromheaven"has possibly at length fallen. he didnotstopwritinghis poems,butonlya very few would be printed in the 1880s, there would be no more privately printed pamphlets, andnothingsubstantial would appear until 1886 andlsrafel. and that was tobe a very different workindeed--5 'lovethatn

all around were men, like fairy kings, in robes of gold,and-boysinwhitewhoheld long torches while two were swinging censers full of. smoke, and flame and fragrance.onewas like a saint, his hair all gold. about the church they came in long procession; there his' eyes met mine,40a.e. waite-magicianofmanyparts_he and his eccentricities, his .rampantprejudices, his love .of hisownway and his generous heart are lively and precious memories'(slt,p.60).allofwhich describes a personality the very antithesisofthe gauche and naive youngman he befriended, for'thetruthisthatiwasnotmuchmore than twelve at sixteen years and hadnotreached intellectual pubertywhenilived to he twenty-one'(slt,p.52).butfor all his self-perceivedimmaturitywaite was drifting into emotionalturmoilinthe shapeofa'romanticfriensh

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

he transcribed verymany unpublishedmanuscripts onalchemy,the kabbalah, talismanic magic, and on magical invocations, includingdrrudd'sninehierarchiesa/angels,which containsthe'18great calls and celestial invocations of the tables of enoch. thus, within the society of rosicrucian freemasons were to be found the rituals, and adepts with both the knowledge and will to use them, that lay at the very heart of themagicalsystemof the golden dawn. but spiritualism and freemasonry were not the only currents of thought in english occultism. in1875a third and even more influential movement made its appearance in new york and rapidly gained world-wide, enthusiastic, and utterly uncritical support. this was the theosophical society, the creation of madameb1avatskyand colonelh.s. olcott. helena petrovn

y egyptian elements which were yet extremely effective.thefull testofthe ritual, with a descriptionofthe vault, is given by regardie,"butthe following notes, made by w. a. ayton some time after his initiation in september1892,reflect anunderstanding-ormisunderstand255ing-ofthe ritual at the timeitwas created.theodd conclusion ishomeeclectic aberrationofayton's own: 5=6 ritual important to know by heart.first point. end of secondadept's prayer'0god the vast one &c &c second point. secondadept's prayerin thev[al.ll]t&chief adeptin pastosspeech, beginning 'buried with that sight' liill:d point.ofritualup toilieofmel'l'ijit'iknumber, name &c. i am the way (tiphereth) the truth (geburah& the life (chesed) no man cometh unto the father but by me(chokmah)i am purified i have passed thro' the gate

e a magicalorderdiffers from a society for experiment and research in that it is an actual being, an organic life holding within itself the highest lifeofits members now and in past times, to weaken its degrees is to loosen the structure, to dislimn, to disembody, to dematerialize an actual being; and to sever the link between one degree and another, above all between the degrees that- are in the heart, in thetiphereth,in the 5= 6, is to cut this being in two, and to confine the magical lifeofitsvisible adepti to the lower substances of this being.todo this last thingisto create an evil symbol, to make the most evilofall symbols, to awake the energy of an evil sorcery. on the other hand, to create within this order, within this actual being formal 'groups, centresofastral activity, which a

one know them''theywould be capableofgreat abuse in the wrong hands''howcan you prevent their getting into wrong hands 'by carefully examining our initiates 'should i be examined 'certainly''by whom''thepeople would be in london 'should i have to present myself?'59power'no, no, theywould doitwithoutyour knowledge 'and after that 'you would then have to study 'study what''you would haveto learn by heart a considerablemass of material. that would be the firstthing''ifthismaterial isin print, why doesitnot become publicproperty''itis not in print.itis in manuscript. each manuscript is carefully numbered and trusted to the honour of a passed initiate. we have neverhad a case of one goingwrong 'well' saidi,'it is veryinteresting, and you can go ahead with the next step, whateverit maybe."the'ne

of the portal. my duty is to see that the furniture of the hall is properly arranged at the opening; to guard the door from within; to admitfratresandsorores;to watch over the reception of candidates; to lead all circumambulations, carrying the lamp of my office; and to makeappendixc107all announcements and reports. my lamp is the imageofthe lightofhidden knowledge; my wand ofits mastery over the heart and elements.'hegemon:'myplace is between the pillars, and i preside over the symbolic gatewayofthe secret knowledge. i am the reconcilia255 tion between light and darkness. my white robe signifies purity. ibeara mitre-headed sceptre, emblematicofreligion which guides and regulates life and directs the higher aspirations of the soul. my face is turned to the cubical altarofcreated things. i

GILBERT THE MAGICAL MASON

ot too old to confess his ignorance, and to learn as eagerly as if he were still a child in years. prejudice is the greatest enemy of the student, and is a fatal bar to progressinoccultism. the study of the occult is the investigation of the unknown, the curious, the rare, the concealed; and in such a research the observer must beman, miracle, magic 67provided with an open mind as well as a brave heart.thestudent must be prepared to find many a fact, many an incident that will puzzle him, and about which he will be foolish to dogmatise while still blindfolded. if you find a teacher who can call down rain from a cloudless sky, you do not see a miracle, you see only that your master is possessed of more knowledge of nature's laws, and has more powerful faculties than you yet possess. it is a

pregnant with meaning, and very few that are not of someusefor some purpose or another. call to remembrance on this occasion the solemn warning, which has been conveyed to everyone of you in turn, by the honoured hiereus when standing above you with sword out255 stretched, he recited these memorable words:'child of earth -remember255thatfear isfailure255therefore be thou withoutfear255for in the heart of the coward virtue abideth not.'the sterling value of courage, and the great advantage posses255 sed by its owners, are common themes of the instructor of every youth, and there is no position in lifeinwhich courage is not a gain. but you have not come here to be taught the platitudes of common education. however undeniably true it may be that'tenderhanded touch a nettle, and it stings you

e former phrase is neshamath chiim and the latter nephesh chiah.theroot word is npsh, meaning 'he breathed',i.e.,lived. nshm is also a root word, meaning 'he breathed (all hebrew words may be traced to root-words of two or three letters) samuel frey, in hisdictionary,1815, gives a variety of translations for nephesh:halitus,breath;vita,life; animal, lving creature;caro,flesh;anima,animal soul;cor,heart;appetentia,desire, appetite; and for nshm,animaandspuuus,animal soul and the spirit of life. nephesh becomes in greek,psuche;hence psyche, the vital soul, as opposed to body, but with no idea of 'mind. the learned calmet in hisdictionaryofthe biblewrites 'the word soul- nephesh- is very equivocal, in the stile of the hebrews, it is taken for the soul which animates man, the soul which animat

irit of god, in wisdom, in understanding and in knowledge, these words are respectively ruach elohim, chokmah the second sephira, tebunah, and daath.theword 'understanding' occurs more often in the english bible than any other word meaning one of the human principles.thehebrew wordlb,pronounced 'laib, is related in meaning to the brain and mental powers, although often in dictionaries translated 'heart' in the symbolic sense of the affections and mental passions.theword 'laib' is derived from the rootlb,to vibrate or pulsate as a heart does; then from the reference to the material heart pulsating and to the effectofthe passions on its pulsations, the checked action of alarm, the increased rapidity of excitement, the turbulent action of horror, there followed the transference of association

theword 'laib' is derived from the rootlb,to vibrate or pulsate as a heart does; then from the reference to the material heart pulsating and to the effectofthe passions on its pulsations, the checked action of alarm, the increased rapidity of excitement, the turbulent action of horror, there followed the transference of association fromhearttomindand brain action. in genesis xlv. 26 'laib' means 'heart,'andhis [joseph's] heart fainted' with emotion presumably. in genesis vi. 5, 6, the reference is rather to the mind 'every imagination of the thoughts of hisheartwas evil continually' 255 'and it repented thelordthat he had made man on the earth, and it grieved him at hisheart'.themindof man in one case, themindof the creator of man in the second. and again in psalm vii. 10,'myshield is with

GILBERT THE SORCERER AND HIS APPRENTICE

o know the universe, learn also to know thyself, seek in the manifest for the divine one, and when thou hast found him, veil thine eyesinadoration. behold the true*the four honoursineach suit**this word atusisthen the derivation of the french words atous or atouts- trumps. it is pure egyptian, the plural of aat, a mansion; aatu, mansions.on the tarot trumps81attribution oftarot,ponder it in thine heart; reveal it not to the profane. these be the 22 atushebrewattrib--pathofno.titleletterutionyetzirah0thefoolish man(mat)nalith1thejuggler(pagad.:12th 2thehigh priestess l13th 3theempress.,sf?14th 4theemperorm('15th5thehierophant,tj16th 6thelovers 1ii17th 7thechariotnqlj18th 8 strength (justice at one time)tlfi,19th 9thehermit (prudence)11j120th 10thewheel of fortune.=2j.21st11justice (strength

iving piper who set that tune on the great pipes' many strange stories too i have heard when sitting by the shore, and watching the gambols of the seals in the offmg, for to the celt of the islands the seal is at least half human, and is capable of taking human form. but woe to the man or woman106 the sorcerer and his apprenticewho is beguiled by one of the seal people 'the form of a god with the heart of a beast' they say.itwas in the north of skye, not far from portree, that a young fisherman took me once to see a seal that had got stranded in a rock pool 'many's the one she has killed' he said 'look ye only at the eyes of her now' anyone who has looked into the eyes of a seal may be pardoned for believing all the wild tales that are told of them, the human beauty, and pathos, and yearni

en one of the race was carried to the grave. for, ever in dunvegan the bards were honoured, and i was one of the chief of the bards, and my sweetheart was donald bain mac crimmon, the finest piper the west had ever known, whose fathers had been the pipers of the macleods for generations, and he was the best of them all 'ah, my bonnie boy!trueman! true poet! best dancer in the glens! loyal was his heart to the race of our ancient kings, and how we both rejoiced when from moidart came the tidings that our prince had landed, and down in the cave by the sea donald played the great pibroch, that was to hail charles stuart king of his lawful heritage, with nonebutme, and the gulls, and the waves to hear. ah me! only in heaven will that pibroch be heard now i fear me. but then how light were our

avenged now.[reprintedfromthe occult review, vol xxvi, no. 4 (october 1917, pp 197-208.]12.some267notes onthefirstk1'rowledgbl..ectljjlbthenewly initiatedbrotherofourorder,thisfirstknowledge lecture, experiencesaninvoll.lntaryfe242lirigofdisappointment-'istltis au' he will say to himself,!after all the promises, thethe pledges ofinviolable secrecy. a few symbols tobefoundin scoresoflet hitn take heart.itisnot to jest with him that ttlls1ectul'eisput forth in this way. our.currieulum is an elaborate. system of occult educationandtraining,g.esi&ned many centuriesto .lead men step by step tothehighest advance they are capableinthis .lifeofattaining,267andto the diligentstucle:nt we can promise the unfoldmentofthe. spiritual life, thedevelqpment of all the faculties,andthepower to fulfil the

the student to beware of the very common errorofassumingthat old mythologies are nothingbutweather myths, and. the old ceremonial magic no morethanan attempttocontrol the weather, in fact a sort of glorified prayer for rainorfine weather, a matter whereinan african witch-doctor can usually give many points to the parson. arcient egypt gives us the key. the old wisdom255 religions go right to the heart of things, to the inner spiritualegyptianritual and modernwitchcraff135causes of outward material phenomena. and operating there by means of ceremonial formulae the outward effect followed. weatherwasone of the commonest examples,and,it was said,one..of the easiest .thesecond chapter of the papyrus relates to the method of dealingwithenemies, called there the enemiesofra255hamarchis;andra be

GILBERT R A THE MASONIC CAREER OF A

oubtedly helped sales of the new encyclopaedia and by 1930 some 7,000 sets had been sold, but through flaws in his contract waite lost his rights to the book when it passed to virtue& co. in 1925, and he received little more than 300 in total royalties. worse was to follow as, for all his protestations to the contrary, waite valued the esteem of masonic scholars and he took the hostile reviews to heart. he began to revise and correct the text for a projected new edition but, when the 'new and revised edition' of 1923 was issued, waite was horrified to find that it was merely an exact reprint of the fault-ridden original. for himself his proud boast that, by 1938 'no less than nineteen thousand sets of the costly volumes have been sold'101[101, must have been a hollow one. it was also erron

GLOBAL FREEMASONRY

anks to the collection of books written by harun yahya. there is no doubt that these features result from the wisdom and lucidity of the qur'an. the author modestly intends to serve as a means in humanity's search for god's right path. no material gain is sought in the publication of these works. considering these facts, those who encourage people to read these books, which open the "eyes" of the heart and guide them to become more devoted servants of god, render an invaluable service. meanwhile, it would just be a waste of time and energy to propagate other books which create confusion in peoples' minds, lead man into ideological chaos, and which, clearly have no strong and precise effects in removing the doubts in peoples' hearts, as also verified from previous experience. it is apparent

ook, and appreciate the rich source of material on faith-related issues, which are very useful and a pleasure to read. in them, one will not find, as in some other books, the personal views of the author, explanations based on dubious sources, styles unobservant of the respect and reverence due to sacred subjects, or hopeless, doubt-creating, and pessimistic accounts that create deviations in the heart. j introduction..8 i. from the templars to ancient egypt..10 ii. the inside story on the kabbalah..34 iii. humanism revisited..52 iv. materialism revisited..80 v. the theory of evolution revisited..118 vi. the masonic war against religion..155 conclusion..185 notes..188 contents reemasonry is a subject that has attracted much discussion for several centuries. some have accused masonry of fan

the harsh excesses of political methods, in their attempt to enlighten society by rescuing people from empty religious faith and dogmas produced an adverse reaction: the places of worship they wanted close are today fuller than ever, and the faith and dogmas that that they outlawed have even more adherents. in another lecture we pointed out global freemasonry ji that in such a matter that touches heart and emotion, prohibition and force have no effect. the only way to bring people from darkness to enlightenment is positive science and the principles of logic and wisdom. if people are educated according to this way, they will respect the humanist and positive sides of religion but save themselves from its vain beliefs and dogmas.55 in order to understand what is meant here, we have to analy

c text, a strange ceremony organized for this intention is described: today, one universal religion is coming into being, slowly as it may be, that can satisfy consciousness in its full meaning parallel to this universal religion a morality will be established commensurate with a world-view such a religion will unite human beings in the universe. this is masonry. this religion will be passed from heart to heart. the temples of this religion will be temples of humanity. among the hymns sung in this temple may be beethoven's 9th symphony, the most noble musical composition that ever sprang from the human spirit. instead of the meat and blood of a bull in the ceremonies of mithras, we celebrate this birth by eating bread and drinking red wine. here we unite in a common faith that has the char

GNOSTIC CATECHISM

oubtedly helped sales of the new encyclopaedia and by 1930 some 7,000 sets had been sold, but through flaws in his contract waite lost his rights to the book when it passed to virtue& co. in 1925, and he received little more than 300 in total royalties. worse was to follow as, for all his protestations to the contrary, waite valued the esteem of masonic scholars and he took the hostile reviews to heart. he began to revise and correct the text for a projected new edition but, when the 'new and revised edition' of 1923 was issued, waite was horrified to find that it was merely an exact reprint of the fault-ridden original. for himself his proud boast that, by 1938 'no less than nineteen thousand sets of the costly volumes have been sold'101[101, must have been a hollow one. it was also erron

GNOSTIC HANDBOOK

ng system. this is the insight which gnosticism gives, it shows the esoteric meaning behind religious symbol systems and in some sense bypasses them by divining their true meaning. this does not degrade the role of myth, legend, tales and scriptures but places them in the real position, that is, as the outer flesh or form of the mysteries. scriptures cannot stand alone, within the gnosis at their heart, they become as stone. impersonal to personal as part of the gnostic worldview is the understanding of the role of personalism in religion. by personalism we mean not only theism (the worship of a personal god) but the use of gods and goddess with personality, character and humanness. this tendency is found in all religious traditions, while in the pagan traditions the gods seem more human

ion with an image of the divine can lead away rather than to the higher principles. there are myriad spiritual forms throughout the great chain of being. in the gnostic system, there are many, many names for them. as they are in the dimensions below the upper world they are partial representations of aspects of the divine and each has its own unique essence, form and so forth. while these too, at heart are principles, there are more and more degrees of independence and uniqueness as we move down the emanation ladder. so, for example, by the time we reach the astral worlds, there are millions of spirits of varying characters and forms, each unique. none are absolutely good and evil but there are variations in their attitude towards man. while these spirits have their own unique essence and

clear signs of our dethe gnostic handbook page 59 generation and collapse. these works are uncompromising and offers a critique of the destruction modernism is perpetuating on our society, he demands a return to real esotericism as opposed to the false "feel good" cults of his time. guenon however was not all assault and warfare, his metaphysical works show a great mind which can see to the very heart of esotericism. certainly his writing on symbolism are hard going, titles such as the symbolism of the cross (1931, fundamental symbols (1962) and multiple states of being (1932) are not easy reading. they demand a concentration which, i am afraid, many modern minds fed on computer games and tv will find difficult. however the sheer intellectual exhilaration one can gain from mastering them

ld use to fight against the israelite tradition. while we do not aim to try and summarise the qadesh tradition here, it was an inner esoteric tradition that embodied a special form of technology aimed at transforming man into god (deification. it represented the highest class within the spiritual hierarchy and included forms of shamanism, ritual technology and gnostic science. it was the esoteric heart of the israelite people, regardless of the nature of the outer forms. it was similar to the inner grades of the essenes and gnostic sects and is at the heart of the gnostic faith. the gnostic handbook page 73 the sacred serpent the serpent is an image central to the gnosis, while this may at first seem unusual when we come to appreciate the esotericism of the serpent we can understand its si

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

imensional nature of man we need to examine a most important question, what is the nature of man s spirit and by extension, where does immorality exist? the self is the owner, the chariot is the body. the soul is the charioteer, the mind is the reins and the senses are the steads. katha upanishad. x gnostic theurgy page 50 what is reincarnation? reincarnation is a concept that can be found at the heart of all of the great esoteric systems of the world. indeed, it can be found at the heart of most religions. in the early christian church there were many who taught the doctrine of reincarnation. clement of alexandria, origen, jerome, gregoras, augustine and irenaeus to name but a few. it was only during the council of nicea in 325 ad that the concept of reincarnation became unpopular. this d

le levels of interpretation the churches can be understood as messages relating to historical churches of the period, messages gnostic theurgy page 75 characteristics of the seven churches and chakras church. location. meaning of name church of ephesus. base centre. desirable. church of smyrna. sacral centre. sweet-smelling. church of pergamus. solar plexus. elevation& height. church of thyatira. heart centre. sacrifice. church of sardis. throat centre. that which remains. church of philadelphia. ajna centre. agape (love. church of laodicea. sahasrara centre. judgement. church colour consciousness ephesus. red. action, sensation. smyrna. orange. social consciousness. pergamus. yellow. intellect. thyatira. green. security and devotion. sardis. blue. idealism. philadelphia. indigo. intuition

t. these promises are highly symbolic, the hidden manna represents a special stage known in the alchemical process of self transformation. it is also sometimes known as the white powder, it is a stage prior to the philosophers stone. this substance is symbolic of the processes of internal transformation that are working through transfiguration. the church of thyatira the church of thyatira is the heart or anahata chakra. it is known as "sacrifice or contrition" as it involves the sacrifice of the fallen facets of the organism and the things of the world to the higher self (yechidah. the characteristic of the city is that it is a manufacturing town with a altar dedicated to apollo. these two characteristics are very important; the first represents the power of the heart centre, when properl

. according to the most ancient arcana the sun represents divine love (agape, the moon divine faith and the stars represent gnosis or divine wisdom. after the great luminaries have been kindled and place in the internal man, and the external receives light from them, then the man first begins to live. arcana celestia, emanuel swedenborg (ac 39. from the chakric perspective this day is that of the heart. the centre from which divine love, faith and wisdom flow. it is green for in its imagery, the planets bring about the development of all life. the fifth day fish and birds appear. these reflect the facets of the mind that are rejuvenated and reborn through transfiguration. the fish represent the creatures that swim in the water- that is those things which exist within the ebb and flow of th

rd i hear the word the abyss the word is broken up there is knowledge knowledge is relation. these fragments are creation. the broken manifest's light. the second triad which is god. god the father and mother is concealed in generation. gnostic theurgy page 100 god is concealed in the whirling energy of nature. god is manifest in gathering, harmony, consideration; the mirror of the sun and of the heart. the third triad. bearing; preparing wavering; flowing; flashing stability; begetting the tenth emanation the world. x gnostic theurgy page 101 it has been theorised that one of the major reasons for the development of the written word was not as a corollary to speech, but as a method to record arcane and esoteric secrets. it seems that in ancient times written text was used in a form simila

GOETIA LUCIFERIAN

g a defined intent and desire. why are you summoning the spirit? what do you wish to accomplish? how will you learn from this spirit? how will you implement the knowledge obtained from this act? how does this sharpen and define your being further? two aspects of the self 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

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-stone which fell to earth and remains hidden within the earth, and partially in the heart of man. this rite is designed to provide a short yet inspired working of invoking the holy guardian angel, from which one shall seek the communion of their higher spirit, genii, daemon and true will. as one comes into contact with the angel-daemon, an illuminated sense of self comes forth; a new type of being may begin to develop. the oath of the magician of the luciferian path is that of il

d this image as their god of transformation and sorcerous power. 74 75 binding spell of the seeker the path offered by sathan unto the devil s name are ye reborn, burning effigy of the noon tide sun, spirit of blackened light, who is both beast and angel, aligned with the rise of man and woman those who walk the thorn-way path. i charge thee with protecting this book, coil as a serpent around the heart of thee text, that as a grimoire scribed in the blood of the moon. satan, adversarial djinn who dwells in the sun, crowned in the emerald which reflects the noble flame, who resides in the heart of midnight, shadowed and ashen beneath the waters of the moon i charge thee with protecting of this book the mind of the serpent shall open the gates within. by beast we go forth 76 77 the goetia wa

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

es.php?name=content. 2 of 2 6/27/2004 8:01 am as possible all the details of auriel. the colors he may be wearing, the clothes, the background, etc, but most importantly try to feel his presence. keep in mind that the usual colors of this archetype are citrine, olive, black and russet. once you have your visualization established, let go of your reasoning. merely be receptive; feel and allow your heart with your astral eyes to be your only senses. listen with your feelings to any words, inspirations or emotions that he may be communicating to you. you may stay in this state for as long as you wish. you may end the meditation here, simply thanking him for coming into your presence. give the zelator sign go to the west of the altar. with the white end of the wand, trace the lesser invoking p

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

4 8:03 am possible visualize all the details of gabriel. the colors she may be wearing, the clothes, the background, etc, but most importantly try to feel her presence. keep in mind that the usual colors of this great archangel are flowing blue and orange robes, with a cup in her hand. once you have your visualization established, let go of your reasoning. merely be receptive; feel and allow your heart with your astral eyes to be your only senses. listen with your feelings to any words, inspirations or emotions that he may be communicating to you. you may stay in this state for as long as you wish. you may end the meditation here, simply thanking her for coming into your presence" give the practicus sign go to the west of the altar. with the white end of the wand, trace the lesser invoking

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

e as clearly as possible all the details of raphael. the colors he may be wearing, the clothes, the background, etc, but most importantly try to feel his presence. keep in mind that the usual colors of this great archangel are flowing yellow and violet robes, carrrying a caduceus wand. once you have your visualization established, let go of your reasoning. merely be receptive; feel and allow your heart with your astral eyes to be your only senses. listen with your feelings to any words, inspirations or emotions that he may be communicating to you. you may stay in this state for as long as you wish. you may end the meditation here, simply thanking him for coming into your presence" give the theoricus sign go to the west of the altar. with the white end of the wand, trace the lesser invoking

GOLDEN DAWN RITUALS A

f effort shows great persistence and determination. there is also a greater likelihood that a deeper understanding is acquired when one must earn his or her wings with such efforts. let the adepti of this era therefore develop the courage to patiently learn and understand the material given to him or her. do not just learn the material on a memory basis, but allow it to penetrate deep within your heart so that each letter, each color, and each symbol gives life to a profound meaning and a deeper experience. g.h. frater p.c.a. 7=4 chief of the second order r.r. et. a.c. 1995 3 issued by the chief adepts 'britannia' revised 1895 (additional notes 1995) g.h. frater p.c.a. v.h. soror r.d. v.h. frater b.h. every member has been admitted by the permission of the chief adepts. every member only r

GOLDEN DAWN RITUALS E

in that it represents the entire universe. back of the rose cross lamen the back bears the inscription in latin "the master jesus christ, god and man" this is written between four maltese crosses which allude to the exploding or 5 manifesting outwards of the four elements. the adept should place this on the top arm because it affirms the decent of the divine will into trapt. trapt alludes to the heart center on the body, the place where the rose cross lamen rests when worn. the lowest portion is written the name or motto of the adeptus minor. this alludes to becoming "more than human" this is an impossible task without the aid of the divine will and assistance from rtk. this now explains why on the face of the cross, the portion above twklm is white. it is a reminder that the must be resc

GOLDEN DAWN RITUALS ENOCHALL

mocn: subservient angel of earth angle of air tablet. moi: cacodemon of earth angle of water tablet. molap: man/ men. molpand: governor of the first division of the aethyr ich (31. molvi: surge(s. mom caosgo: moss of the earth. mom: cacodemon of water angle of earth tablet/ moss. momao: crown/ the crown (n (cf. momar. momar: shall be crowned. 38 monasci: the great name/ name (cf. omaoas. monons: heart/ the heart. monons olora gnay: the heart of man doth his thoughts. moooah: repent/ regret. mop: cacodemon of air angle of fire tablet. mor: three lettered holy name of god, ruling the element of earth. moreorgran/ morvorgran: angel who appeared to dee and kelley. mospleh: horn/ the horns. mot: cacodemon of fire angle of air tablet, counterpart of the angel otoi. moxa: subservient angel of wa

GOLDEN DAWN RITUALS J

live in the world, not of the world. become more than human, be divine. jxn: let your desire always be not unto the elementals, spirits, or angels, but "unto the lord of the universe" do no workings without first invoking the divine. dwh: let the adept realize the need to control his or her own thoughts first. expect change not from others, but from yourself. your mind is the great chief of your heart and tongue. dwsy: the true adept does not require external motivation but only a strong hunger to unite with the divine. twklm "by their fruits ye shall know theitk ritual of the consecration of the vault of the adepti r. r. e t a. c. z e l a t o r a d e p t u s m i n o r chief adept- winged globe wand and crux ansata 2 second adept- phoenix wand and crux ansata third adept- lotus wand and c

GOLDEN DAWN RITUALS SADD

of the mighty ones. dsj is the first of the inferiors below hnyb, and as it were, the base of the triangle of the supernals. f and tarot key 16, the blasted tower, is attributed to hrwbg. title of card: lord of the hosts of the mighty. hrwbg represents strength and fiery power. a and tarot key 19, the sun, is attributed to trapt. title of card: lord of the fire of the world. even as trapt is the heart and center of the sun of life. the four squares that remain haveth no planetary or astrological attributions. the 10 squares of the sephirotic cross also correspond to the aces and small cards of the suites represented by the elements of the lesser angle. thus, cups to the lesser angle of c, wands to the lesser angle of d, etc. 20 1 3 5 6 4 2 7 8 9 10 numbering system of sephirotic cross k y

GOLDEN DAWN RITUALS T

hunders ds daox cocasg ol oanio yorb that 5678 times of a moment roar vohim gizyax od math cocasg with an hundred mighty earthquakes and a thousand times plosi molvi ds page ip larag om droln matorb as many surges which rest not neither know any echoing cocasb emna l patralx yolci matb nomig time herein. one rock bringeth forth a thousand even as monons olora gnay angelard ohio ohio ohio ohio the heart of man doth his thoughts. woe! woe! woe! woe! ohio ohio noib ohio caosgon bagle madrid i zir woe! woe! yea woe! be to the earth, for her iniquity is, was, od chiso drilpa niiso crip ip nidali. and shall be great. come away! but not your mighty sounds. m of n the eleventh key oxiayal holdo od zirom o coraxo the mighty seat groaned aloud and there were five thunders ds zildar raasy od vabzir c

GOLDEN DAWN RITUALS T3

ders ds daox cocasg ol oanio yorb 15 that 5678 times of a moment roar vohim gizyax od math cocasg with an hundred mighty earthquakes and a thousand times plosi molvi ds page ip larag om droln matorb as many surges which rest not neither know any echoing cocasb emna l patralx yolci matb nomig time herein. one rock bringeth forth a thousand even as monons olora gnay angelard ohio ohio ohio ohio the heart of man doth his thoughts. woe! woe! woe! woe! ohio ohio noib ohio caosgon bagle madrid i zir woe! woe! yea woe! be to the earth, for her iniquity is, was, od chiso drilpa niiso crip ip nidali. and shall be great. come away! but not your mighty sounds. m of n the eleventh key oxiayal holdo od zirom o coraxo the mighty seat groaned aloud and there were five thunders ds zildar raasy od vabzir c

GOLDEN DAWN RITUALS U1

ptacle of influences, are situated the vital organs. the blood is spirit mingled with and governing the watery principle. the lungs are the receptacles of air which temperate the blood as the wind does the waves of the sea the mephitic impurities of the blood in its traversal of the body requiring the dispersing force of the air, even as the sea under a calm, does putrefy and become mephitic. the heart is the great center of the action of fire leading its terrible energy as an impulse under the others. thence cometh from the fiery nature the red color of blood. the part above the heart is the chief abode of the ruach, as there receiving and concentrating the other expressions of its sephiroth. this part is the central citadel of the body and is the particular abode of the lower and more ph

ing and concentrating the other expressions of its sephiroth. this part is the central citadel of the body and is the particular abode of the lower and more physical will. the higher will is in rtk of the body. for the higher will to manifest it must be reflected into the lower will by the neschamah. this lower will is immediately potent in the lower 4 membranes, and thus, in the region about the heart, is the lower will seated like the king of the body upon its throne. the concentration of other faculties of the ruach, in and under the presidency of the will, at the same time reflecting the administrative governance of hmkj and hnyb, is what is called the human consciousness. that is, a reflection of the two creative sephiroth under the presidency of the four elements, or the reflection o

rit, also meaneth air. it is like a thing that goeth out though knowest not wither, and cometh in though knowest not whence "the wind bloweth where it listeth, and thou hearest the sounds thereof, but canst not tell whence it cometh nor whether it goeth. so is everyone that is born of the spirit" the air, the ruach, permeatith the whole physical body, but its concentrated influences are about the heart. yet, were it not for the boundary force of hmkj and hnyb above of the sphere of sensation surrounding it, and of twklm below, the ruach could not concentrate under the presidency of the name, and the life of the body would cease. thus far concerning the ruach as a whole, it is the action of the will in trapt. from jxn and dwh are formed the thighs and the legs. they terminate in the symbols

not the will, but the simulacrum of the will in trapt. dwsy is the lowest of the sephiroth of the ruach, and representeth "fundamental action" it, therefore, governeth generation. in dwsy, therefore, is the automatic consciousness or the simulacrum of the will. this automatic consciousness is to the nephesch what the tud action is to the ruach. thus, there being a simulacrum or reflection of the heart and vital organs in the parts governed by dwsy, if the consciousness of trapt be given unto this wholly, it shall pave the way for disease and death. for this will be the withdrawing of the vital forces of the name, which are in the citadel of trapt, to locate them in dwsy, which is a more easily attacked position. for the automatic consciousness is the translator of the ruach unto the nephe

, in the ordinary, natural man, when awake, the thought acteth through the ruach and is subject, when there, to the action of the lower will, and submited to the reasoning power derived as aforesaid from hmkj and hnyb. but in the ordinary man when sleeping and in the mad man, the idiot, and the drunkard, the process is not quite the same. in the sleeping man, the concentration of the ruach in his heart during the waking time hath produced a weakening of the action of the ruach in its subsidiary sephiroth in the physical body. to preserve the salutary conjunction of the ruach with the nephesch in the physical body (whose limits are fixed by the sephiroth of the ruach, it is necessary to weaken the concentration in trapt to repair the strain which is produced by the concentration of the ruac

GOLDEN DAWN RITUALS U7

wledge is not given unto thee to tickle thy vanity and conceit, but that by its means, thou mayest purify and equilibriate thy spiritual nature and honor the vast and concealed one. this is the explanation of the first diagram of the paths, the sephiroth being in the queen scale and the paths in the masculine or king scale. it is the key of the forces which lie in tcq, the bow. treasure it in thy heart and mark it well, seeing that therein is the key of nature. meditate on it and reveal it not unto the profane, for many and great are its mysteries. the colors differ according to the world or aspect of the great names they represent. there are four scales of color which correspond to the four kabbalistic worlds. they are: scales worlds tarot suits tetragrammaton elements king twlyxa wands y

GOLDEN DAWN RITUALS VENUSZAM16

n descend upon me, to awaken within my 4 being that which shall prove a channel for the working of thine abundant power. may this venus talisman which i have made be a focus of thy light and life and love so that it may awaken within my soul a clear vision and a stronger aspiration to the light" step 9 draw the letters yhvh tzboath in hebrew and its sigil in the air. then, trace the same over the heart region and vibrate la several times "grant unto me, thou great and lord of hosts netzach, the presence and power of thy holy archangel haniel that he may aid me with his power" step 10 draw the invoking hexagram of venus and in it the sigil of haniel. vibrate the name strongly "o ye gods of netzach, i conjure ye by the mighty name of yhvh tzboath lord of hosts, and by the name of haniel whos

rsue the great work and assist in the initiation of my fellow men. in so doing, grant that unto hagiel who shall charge and live within this talismatic bowl f desire, be given a great reward in that day when the crown of the glory of my genius shall be placed upon my head, and that his nature may become more illumined and glorified, more capable of receiving that divine influx which abides in the heart of god and of man" step 17 lift up the talisman in the left hand, smite it thrice with the sword, and raise both it and the sword aloft, stomping three times. then, take the talisman to the north, and repeat "the voice of the exorcism said unto me 'let me shroud myself in darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkn

ruler, and helper. i am he, the bornless spirit having sight in the feet, strong and immortal fire. i am he the truth. i am he who hate that evil should be wrought in the world. i am he that lighteneth and thundereth. i am he from whom is the shower of the life of the earth. i am he whose mouth ever flameth. i am he, the begetter and manifester unto the light. i am he, the grace of the world, the heart girt with the serpent is my name. i am the sun in his rising, and i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of light, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light. let the white brilliance of th

GOLDEN DAWN RITUALS Z1

e placed upon the altar according to the winds "for osiris onnophris who is found perfect before the gods, hath said 'these are the elements of my body, perfected through suffering, glorified through trial. for the scent of the dying rose is as the repressed sigh of my suffering, and the flame-red fire as the energy of mine undaunted will: and the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration, unto the newer life, and the bread and salt are the foundations of my body, which i destroy in order that they may be renewed. for i am osiris triumphant, even osiris onnophris, the justified one: i am he who is clothed with the body of flesh, yet in whom is the spirit of the great gods. i am the lord of life, triumphant over death. he who partaketh with me sha

ownwards into himself the lower genius as though temporarily to inhabit himself as its temple. 18 another formula of vibration is here hidden. let the adept, standing upright, with his arms stretched out in the form of a calvary cross, vibrate a divine name, bringing with the formulation thereof a deep inspiration into his lungs. let him retain the breath then mentally pronouncing the name in his heart, so as to combine it with the forces he desires to awaken. he then sends it downwards through his body past dwsy, not resting there, but taking his physical life for a material basis, and sends it on into his feet. there he shall again momentarily formulate the name- then, bringing it rushing upwards into the lungs, then shall he breathe it forth strongly, while vibrating that divine name. h

GOLDEN DAWN RITUALS Z2

, his hands and his eyes, and his hopes and concentrating his will on the glory, low murmurs he the mystic words of power. r. so also does he presently repeat the words of the hierophant concerning the lamp of the kerux, and so also passeth he by the east of the altar unto between the pillars. standing between them (or formulating them if they be not there as it appears unto him, so raises he his heart unto the highest faith, and so he meditates upon the highest godhead he can dream of. then, let him grope with his hands in the darkness of his ignorance, and in the enterer sign invoke the power that it remove the darkness from his spiritual vision. so let him then endeavor to behold before him in the place of the throne of the east, a certain light or dim glory, which shapeth itself into a

GOLDEN DAWN RITUALS Z3

re, the attacking sign, or the sign of the enterer of the threshold. the sign of silence 1. this is simply that of secrecy regarding the mysteries. 2. it is the affirmation of the station of harpocrates, wherein the higher soul of the candidate is formulated in part of the admission ceremony. it is the symbol of the center and of the voice of the silence which answers in secret the thought of the heart. 3. the sign of silence withdraws the force put out by the sign of the enterer. take upon thyself as before taught the colossal form of the god harpocrates. bring the left foot sharply back, both heels together and beat the ground once with the left foot as it is placed beside the right. bring the left hand to the mouth and touch the center of the lower lip with the left forefinger. close th

GOLDEN DAWN RITUALS ZAM10

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

nd forcibly formulate the shroud. say: 10 "thus, have i formulated unto myself this shroud of darkness and of mystery as a concealment and a guard. supernal splendor which shinest in the sphere of hnyb \yhla hwhy, aima, shekinah, lady of darkness and of mystery, thou high priestess of the concealed silver star, divine light that rulest in thine own deep darkness, come unto me, and dwell within my heart, that i also may have power and control, even i, over this shroud of darkness and of mystery. and now, i conjure thee, o shroud of darkness and of mystery, that thou conceal me from the eyes of the inscribed names, all things of sight and sense, in this my purpose, which is to remain invisible for the space of one hour, and to receive therein the holy mysteries of the lord of silence enthron

GOLDEN DAWN RITUALS ZAM11

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

ss to the east, face your self face to face and say "peace profound my brother/sister! come with peace in your spirit. pass thou through every region of the invisible into a place wherein thy genius dwelleth, because thou cometh in peace. dwell within that sacred land that far off travellers call naught! be at peace with all the world, remain clothed in the light of purification, dwell within the heart of thy lord ynda forever and ever" step 8 now turn westward facing the altar, kneel, and say: 5 "oh lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look with favor upon this traveller of the night who now kneeleth before thee, and grant unto him, the highest aspiration of his soul, to the glory of thy name. amen" step 9 st

ll stand in the latter of days upon the earth. i am the way, the truth, and the life, no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness into the light. i have fought upon the earth for good and have chosen in thy holy name to continue the work of thy will" step 12 now bring forth the light into the body and turn it to a rose pink. expand it at the heart by formula of the middle pillar. 6 circumambulate three times while saying "i am the sun in his rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris the justified one, lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the l

f christ. thou art glorifed and the hope of the world to come. thy powers shall be magnified by the light that surrounds thee. be wise in wisdom and know that to give forth thy healing is to praise thy god. i do project upon thee the light of brilliance that may bring the love, and peace profound" step 15 make the sign of the enterer on your astral double "be thy mind open unto the higher, be thy heart a center of the light, be thy body a temple of the holy spirit! oh lord of the universe, thou who art all merciful, in the name of \yhla hwhy and in the name of layqpx, thy great archangel, i now call upon the \ylara to enforce the shroud between my spiritual self standing before thee in the east, the forces of the qlippoth, and the force that would rape my aspirations and true will" step 16

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gods hath said (point toward the altar 'these are the elements of my body, perfected through suffering, and glorified through trial. for the scent of the dying rose is as the repressed sigh of my suffering (lifts up the rose on high (first adept rings the bell during iao) all "iao" chief adept "the light of the cross (forms a cross (pause 'and the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration, unto the newer life (lifts the cup up on high (first adept rings the bell during iao) all "iao" chief adept "the light of the cross (forms a cross 'and the bread and salt are as the foundations of my body which i destroy in order that they may be renewed (lifts bread and salt on high (first adept rings the bell during iao) all "iao" chief adept "the light of th

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nd word, yehashuah, and by the keyword i.n.r.i. and through the concealed word, lvx, i have opened the tomb of the adepti (the bell rings twenty-one times) chief adept "fraters and sorors of the rosea rubea et aurea crucis, it is to the ends that we unseal our hearts which through the force of our ruach, we have allowed to become encased in matter. let us this day open the tomb of christ of whose heart is the center. let this allow us to unite our hearts with yehashuah. may the heart of yehashuah be my heart, and may my heart transform into the heart of yehashuah. for it is from the heart that life springs forth the glory of the sun, and the unspoken word of the logos that prepares us for the endless night's journey across the great abyss. the glorious sun of tiphareth shall shine on the s

myself in order that i may find myself" all "i renounce my birth name (states it, for i am (power name. i vow to give up myself in order that i may find myself" chief adept "the symbol of suffering is the symbol of strength. as brothers and sisters of the inner light, let us vow always to be strong, for we are the inheritors of a dying world. as we give up ourselves and our hearts, we become the heart of yehashuah, the glory of tiphareth, the reflected light of kether. we shine light on the world, thus giving it life. now, in the divine name of iao, i invoke the great avenging angel hua to lay thy hand upon the aspirant as he/she repeats the solemn obligation of our hidden and secret fraternity of the red rose on the golden cross" obligation "kether: i frater/soror, a member of the body o

light" all "i am he the bornless spirit having sight in the feet, strong and immortal fire. i am he, the truth. i am he that hate that evil should be wrought in the world. i am he that lighteneth and thundereth. i am he from whom is the shower of the life of the earth. i am he, whose mouth ever flameth. i am he, the begetter and the manifester unto the light. i am he, the grace of the world. the heart girt with a serpent is my name. come thou forth and follow me and make all spirits subject unto me so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire and every spell and scourge of god the vast one may be obedient unto me. iao. such are the words "i am the resurrection and the life, he

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t invocation. perform the qabalistic cross. step 12 "for osiris onnophris who is found perfect before the gods hath said 'these are the elements of my body, perfected through suffering, glorified through trial. the scent of the dying rose is as the repressed sigh of my suffering. and the flame-red fire as the energy of mine undaunted will. and the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration unto the newer life. and the bread and salt are as the foundations of my body, which i destroy in order that they may be renewed. 4 for i am osiris triumphant. even osiris onnophris, the justified one. i am he who is clothed with the body of flesh yet in whom flames the spirit of the eternal gods. i am the lord of life. i am triumphant over death, and whosoever

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

in front in the east, and address him thus "whoever thou art in reality, and wheresoever thou mayest be now, by the power of the spirit devolving upon me by this ceremony, i do project unto thee this ray of the divine white brilliance that it may bring thee peace and happiness and rest" step 26 make the sign of the enterer three times to project the light "be thy mind open unto the higher. be thy heart a center of the light. be thy body, whatsoever its nature, a temple of the holy spirit" make the sign of silence. step 27 pause. perform the qabalistic cross "unto thee, sole wise, sole eternal and sole merciful one be the praise and the glory forever, who has permitted_(his/her name, who now standeth invisibly and humbly before thee to enter thus far into the sanctuary of thy mystery. not u

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thy perfection descend upon me, to awaken within my being that which shall prove a channel for the working of thine 4 abundant power. may this k talisman which i have made be a focus of thy light and life and love so that it may awaken within my soul a clear vision and a stronger aspiration to the light" step 9 draw the letters la in hebrew and its sigil in the air. then, trace the same over the heart region and vibrate la several times "grant unto me, thou great and merciful king of dsj, the presence and power of thy holy archangel layqdx that he may aid me with his power" step 10 draw the invoking hexagram of jupiter and in it the sigil of layqdx. vibrate the name strongly "o ye brilliant ones of dsj, i conjure ye by the mighty name of la strong and mighty, and by the name of layqdx who

ture of talismans, i may ever pursue the great work and assist in the initiation of my fellow men. in so doing, grant that unto layphy who shall charge this talisman, be given a great reward in that day when the crown of the glory of my genius shall be placed upon my head, and that his nature may become more illumined and glorified, more capable of receiving that divine influx which abides in the heart of god and of man" step 17 lift up the talisman in the left hand, smite it thrice with the sword, and raise both it and the sword aloft, stomping three times. then, take the talisman to the north, and repeat "the voice of the exorcism said unto me 'let me shroud myself in darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkn

the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and stand east, facing west, with the left hand on talisman, and the sword held over it with the right hand. retrace all the sigils etc. say: 8 "thou intelligence of qdx named layphy, i invoke thee in the divine name of la. o thou, who art the father of all things, source of the mighty waters, thou whose heart is mercy and whose being is love, lift me up, i beseech thee, and manifest through me thy power and grace and thy generosity of spirit. grant unto me the mighty power and help of the archangel layqdx who rules over the divine realm dsj, that he may command to my assistance the choir of angels, those brilliant ones, the \ylmcj, that they may consecrate with power this talisman which lieth bef

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

ruler, and helper. i am he, the bornless spirit having sight in the feet, strong and immortal fire. i am he the truth. i am he who hate that evil should be wrought in the world. i am he that lighteneth and thundereth. i am he from whom is the shower of the life of the earth. i am he whose mouth ever flameth. i am he, the begetter and manifester unto the light. i am he, the grace of the world, the heart girt with the serpent is my name. i am the sun in his rising, and i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of light, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light. let the white brilliance of th

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nt. and although at this time we make no mention either of our names or meetings, yet nevertheless everyone's opinion shall surely come to our hands, in what language so ever it be, nor anybody shall fail, whoso gives but his name, to speak with some of us, either by word of mouth, or else, if there be some let, in writing. and this we say for a truth, that whosoever shall earnestly, and from his heart, bear affection unto us, it shall be beneficial to him in goods, body, and soul; but he that is falsehearted, or only greedy of riches, the same first of all shall not be able in any manner of wise to hurt us, but bring himself to utter ruin and destruction. also our building, although one hundred thousand people had very near seen and beheld the same, shall forever remain untouched, undestr

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he enochian spirit invocation. make qabalistic cross "for osiris onnophris who is found perfect before the gods hath said 'these are the elements of my body perfected through suffering, glorified through trial. the scent of the dying rose is as the repressed sigh of my suffering, and the flame-red fire as the energy of mine undaunted will. and the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration, unto the 4 newer life. and the bread and salt are as the foundations of my body, which i destroy in order that they may be renewed" step 11 take on the god form of osiris using middle pillar formula"'for i am osiris triumphant, even osiris onnophris, the justified one. i am he who is clothed with the body of flesh yet in whom flames the spirit of the eternal go

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

f life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness, let the light arise" 7 step 21 stand between the pillars, facing east "i am the reconciler with the ineffable, the dweller of the invisible. let the white brilliance of the divine spirit descend "be thy mind open unto the higher. be thy heart a center of the light. be thy body, whatsoever its nature, a temple of the holy spirit" step 22 pause. make the qabalistic cross "unto thee, sole wise, sole eternal and sole merciful one be the praise and the glory forever, who has permitted (state earthly name, who now standeth humbly before thee as (whisper your power name) to enter thus far into the sanctuary of thy mystery. not unto us

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eve what doth not yet appear, but when it shall be revealed in the full blaze of day, i suppose we should be ashamed of such questionings. and as we do now securely call the pope antichrist, which was formerly a capital offence in every place, so we know certainly that what we here keep secret we shall in the future thunder forth with uplifted voice, the which, reader, with us desire with all thy heart that it may happen most speedily. frater r.c. confession fraternitatis r.c. ad eruditos europe. chapter 1 whatsoever you have heard, o mortals, concerning our fraternity by the trumpet sound of the fama r.c, do not either believe it hastily, or willfully suspect it. it is jehovah who, seeing how the world is falling to decay, and near its end, doth hasten it again to its beginning, inverting

he eyes, so there have been ages which have seen, others which have heard, others again that have smelt and tasted. now, there remains that in a short and swiftly approaching time honor should likewise be given to the tongue, that what formerly saw, heard, and smelt shall finally speak, after the world shall have slept away the intoxication of her poisoned and stupefying chalice, and with an open heart, bare head, and naked feet shall merrily and joyfully go forth to meet the sun rising in the morning. chapter ix these characters and letters, as god hath here and there incorporated them in the sacred scriptures, so hath he imprinted them most manifestly on the wonderful work of creation, on the heavens, on the earth, and on all beasts, so that as the mathematician predicts eclipses, so we

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

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nd none can escape from thee. thou alone helpest in their necessity the humble, the meek-hearted and the poor who submit themselves unto thee; and whosoever humbleth himself in dust and ashes before thee, unto such a one art thou propitious. who should not praise thee, then, o lord of the universe, unto whom there is none like, whose dwelling is in the heaven and in every virtuous and god-fearing heart? o, god, the vast one, thou art in all things. o nature, thou self from nothing, for what else can i call thee? in myself, i am nothing, in thee i am self, and exist in thy selfhood from nothing. live thou in me and bring me unto that self which is in thee. amen. i desire the attainment of the knowledge and conversation of my higher and divine genius, the summum bonum, true wisdom and perfec

annot 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 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

ormless 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 24 pass to the cauldron on the altar. stand east of altar, facing west, and as you read, place the four elements of rose, wine, bread and salt, and incense from the censer, into the burning cauldron. say "o ynda, thou mighty and secret soul that is my link with the infinite spirit, i beseech thee in the

ffer unto thee the elements of the body of aeshoorist upon the place of foundation. for osiris onnophris hath said 'these are the elements of my body, perfected through suffering and glorified by trial. for the scent of the dying rose is as the suppressed sigh of my suffering, and the flame red fire as the strength of mine undaunted will. the cup of wine is as the pouring forth of the blood of my heart, sacrificed unto regeneration, unto the newer life, and the bread and salt is as the foundation of my body which i destroy in order that it may be renewed' wherefore behold! into this brazen cauldron i cast this wine, this bread and salt, and finally this rose, that their essences may be volatilized by the o which is beneath. accept now these elements thus volatized by the o, and from them f

"nothing now remains but to partake of the sacred repast composed of the elements of the body of osiris. for osiris onnophris hath said 'these are the elements of my body, perfected through suffering, and glorified by trial. the rose is as the suppressed sigh of my suffering, and the flame red fire as the strength of mine undaunted will. the cup of wine is as the pouring forth of the blood of my heart, sacrificed unto regeneration, unto the new life, and the bread and salt is as the foundation of my body which i destroy that it may be renewed" step 33 take elements astrally, then say "in the name of hwchy the redeemer, i now set free any spirits that may have been imprisoned by this ceremony" step 34 conclude with lvx sigerritual 5 r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 c

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arm, and none can escape from thee. thou alone helpest in their necessity the humble, the meek hearted and the poor who submit themselves unto thee; and whosoever humbleth himself in dust and ashes before thee, unto such one thou art propitious. who should not praise thee, then, o lord of the universe, unto whom there is none like, whose dwelling is in heaven, and in every virtuous and godfearing heart? 3 o god the vast one, thou art in all things. o nature, thou self from nothing, for what else can i call thee? in myself i am nothing. in thee i am self, and exist in thy self-hood from nothing. live thou in me, and bring me unto that self which is in thee. amen (all rise) chief adept "fraters and sorors of the r.r. et a.c, let us purify and consecrate this temple. magus of water, i command

lame with the lightening of mine eye, ever rushing on in the splendor of the daily glorified ra, giving my life to the dwellers of earth. if i say come up upon the mountain, the celestial waters shall flow at my command, for i am ra incarnate, kephra created in the flesh. i am the idolar of my father tnu, lord of the city of the sun. the god who commands is in my mouth. the god of wisdom is in my heart. my tongue is the sanctuary of truth and a god sitteth upon my lips. my word is accomplished every day, and the desire of my heart realizes itself as that of ptah when he created his works. i am eternal, therefore all things are of my design. therefore, do thou come forth unto me from thine abode in silence, unutterable wisdom, all light or power. thoth, hermes, mercury, odin, by whatever na

ng with his own, and ending it with his own, stabbing it with the sign of the enterer, holding it for five seconds, forming a circle) 12 (when all the god forms have finished the invocation, chief adept proclaims in the thoth god form) chief adept "this is he the lord of the gods, thoth, tahuti. behold, he is in me and i am in him. the god who commandeth is in my mouth, the god of wisdom is in my heart, my tongue is the sanctuary of truth, and a god sitteth upon my lips, elohim gibor. i am eternal, and everything acts according to my design, and every element of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god the vast one, is obedient unto me. therefore, in the name of

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channel for the working of thine abundant power and beauty. may this talisman of a which i have made, be a focus of thy light, life, and love and beauty, so that it may awaken within my soul a clear vision and a stronger aspiration to the light divine. step 3 trace letters and rose cross sigil of tudw hwla hwhy in the air, and visualize these letters like flames burning before you and within your heart. vibrate the divine name one time for each letter. say: grant unto me thou great and beautiful king of trapt the presence and power of thy holy archangel lapr that he may aid me with his power and might! step 4 using the lotus wand held by the band of e, let the adept draw before him the invoking hexagram of a and within it the sigil of lapr. vibrate the name strongly as many times as there

ters and sorors of the r.r. et a.c. in so doing, grant that laykn, who shall charge and rule the spirit of a in this talisman in accordance with my will, shall be given a great reward, on that day when the crown of glory of my genius shall be placed upon my head. grant that his nature shall become more illuminated, glorified and more capable of receiving the divine influx which abides only in the heart of god and man. 9 the exorcism step 1 lift the talisman upon high in left hand. smite it three times with sword, and raise both it and sword overhead stomping three times. proceed to take the talisman to the north. say: the voice of the exorcism said unto me, let me shroud myself in darkness peradventure, there, shall i manifest myself in light. i am the only being in the abyss of darkness

ck cover. move to the east, place left hand on the talisman with right hand holding sword. retrace all sigils (point upward, pommel downward. say: thou intelligence, laykn, i invoke thee in the divine names tudw hwla hwhy, in the letters i.n.r.i, in the grand word hwchy, and the concealed word lvx. thou who art the holy one, blessed be he, the reflected light of rtk, the beauty of the divine, the heart of etzchayim, lift me up, i beseech thee, and manifest through me thy power, grace and generosity of spirit. grant unto me the mighty power and hope of the mighty archangel lapr, who rules over the divine realm of trapt, that he may command to my assistance those divine messengers, the \yklm, that they may consecrate this talisman that lieth before thee. o ye \yklm of the holy one, blessed b

do i invoke! o thou, lord of the radiant light and the creator of rays, thee, thee do i invoke. o thou majesty! thou whose glory is so brilliant that none can resist thy dazzling beauty, thee, thee do i invoke and call forth from thy throne in the sky! step 11 assume the god form of ra. say: 12 thou art the flame that causeth thine enemies to fall paralyzed with terror, yet thou art also the kind heart unto him that calleth upon thee. hail unto thee, ra (vibrate and circulate by formula of middle pillar, from whose mouth sprang forth the gods. thee, thee do i invoke. o thou whose flaming eyes watcheth endlessly, and from whose gaze causeth hearts to melt at the sight of thee. o thou who art most beloved above all, and whose glory causeth the gods to rejoice, thee, thee do i invoke! hail ra

dments is lord of all things, king, ruler and helper. i am he, the bornless spirit having sight in the feet, strong and immortal o, i am he the truth. i am he who hate that evil should be wrought in the world. i am he that lighteningth and thundereth. i am he from whom is the shower of the life of the earth. i am he whose mouth ever flameth. i am he the begetter and manifester unto the light. the heart girt with a serpent is my name. i am the sun in his rising. i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris the justified one, lord of light triumphant over death. there is no part of me not of the gods. i am the preparer of the pathway, the rescuer unto the light. let the white brilliance of the divine spirit

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tion by a derived light in a place of the cohabiting glory. and yet, amidst signs and symbols the tokens of the higher presence have never been wanting in our hearts. by the waters of babylon we have sat down and wept, but we have ever remembered zion, and that memorial is a witness testifying that we shall yet return with exultation into the house of our father. as a witness in the temple of the heart, so in the outer house of our initiation do we have ever present certain watchers from within, deputed by the second order to guard and lead the lesser mysteries of the temple of isis mighty mother and those who advance within, that they may be fitted in due course to participate in the light that is beyond it. it is in virtue of this connecting link, this bond of consanguinity, that i have

your throne in the east on the fraters and sorors of the order, and lead them to the perfect day" second adept "when the glory of this world passes" third adept "and a great light shines over the splendid sea" chief adept (invests hierophant with robes, assisted by a server "i clothe you with the robe of hierophant. bear it unspotted, my brother, during the period of your office. keep clean your heart beneath it, so it shall sanctify your flesh and prepare you for that great day when you, who are now clothed by the power of the order, shall be unclothed from the body of your death. i invest you also with the lamen of your office; may the virtue which it typifies without, be present efficaciously within you, and after the 9 term of your present dignity, may such virtue still maintain you i

GOLDEN DAWN RITUALS ZAM3

cross lamen. the adept may wish to also take a ritual cleansing bath or perform whatever other activity he or she may find appropriate to preparing oneself for the approaching work. let the adept take caution to be frugal with time. begin no later than twenty minutes before the moon is full. it is also appropriate, but not mandatory, that the adept wear consecrated oil of rose and amber over his heart center during the vigil (rose and amber are the mystical oils of sacredness relating to life. amber- j- d- chariot- lord of the triumph of light. rose is the sacred symbol of life, regeneration 3 and perfection. the lotus wand may be utilized. however, all sephirotic invocations should be performed astrally. if one is confined to working in a non-private space, it should not be exposed befor

the following "i am he, the bornless spirit, having sight in the feet, strong and the immortal fire. i am he, the truth. i am he, who hate that evil should be wrought in the world. i am he that lighteneth and thundereth. i am he from whom is the shower of the life of earth. i am he, whose mouth ever flameth. i am he, the begetter and manifester unto the light. i am he, the grace of the world. the heart girt with a serpent is my name. come thou forth and follow me and make all spirits subject unto me, so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air, and of rushing fire, and every spell and scourge of god, the vast one be made obedient unto me" step 12 feeling surrounded and empowered by the divine whit

GOLDEN DAWN RITUALS ZAM5

ornless middle pillar exercise, the letter c glowing above the head is depicted as black. let this not be confused with the blackness of evil and of ignorance. this is the light of the holy spirit, shining so intensely and so brilliantly that it appears as black to the naked eye. it is divine brilliance. at any given moment in one's sphere of sensation, there shines a pentagram. when the mind and heart is focused on the spiritual in every aspect of life, the pentagram points upward. this, in effect, is placing the world of matter under the direction of the divine or higher genius as symbolized by spirit ruling of the elements. this pentagram in one's sphere of sensation on a microprosopic level and is the light that shineth in the darkness yet the darkness comprehendeth it not. the averse

ht; and we aspire without cessation unto thy imperishable and immutable brilliance. amen" part 3 step 1 hold the lotus wand by the e band. continue to visualize the brilliant yellow sphere with the purple k symbol as well as the rtk sphere's divine white brilliance with the black fire of c. now bring the divine light down from above and formulate a brilliant scarlet red ball of light covering the heart/solar plexus area. superimpose the e symbol in the flashing color of brilliant emerald green on top of the ball of scarlet red. step 2 vibrate \yhla and the angelic names lakym and lara. when you feel the power of the names filling you with the force of, recite the following prayer of the salamanders "holy art thou lord of fire wherein thou hast shown forth the throne of thy glory. twabx hwh

ugh center of your body, and then with an exhalation, the energy should be directed down the left side and so on until all areas of your aura have been expanded to its maximum potential. as the aura expands, begin forming it into the god form of osiris. step 3 when the god form becomes extremely strong, make the lvx symbols with your arms, and vibrate hcwhy hwchy. feel the energy expand from your heart center until it encompasses your whole body. concentrate, now, only on the divine white brilliance above you, and vibrate iao and command the divine light to descend. feel yourself connected and in union with your higher genius. be completely and totally in control of the elements. know that the elements within you have been purified, and recite the following: 7 "i am he, the bornless spirit

the following: 7 "i am he, the bornless spirit, having sight in the feet. strong and immortal fire, i am he the truth! i am he who hate that evil should be wrought in the world! i am he that lighteneth and thundereth! i am he from whom is the shower of the life of the earth! i am he whose mouth ever floweth! i am he the begetter and manifester unto the light! i am he, the grace of the world! the heart girt with a serpent is my name. come thou forth and follow me and make all spirits subject unto me so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air, and of rushing fire, and every spell and scourge of god the vast one may be obedient unto me" step 4 meditate on whatever communication you can obtain from

of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air, and of rushing fire, and every spell and scourge of god the vast one may be obedient unto me" step 4 meditate on whatever communication you can obtain from your higher genius. when you are finished communing with your higher genius, simply say "be my mind open to the higher! be my heart the center of the light! be my body a temple of the rose and crospltablet of hermes r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the secret works of chiram, one in essence, but three in aspect. it is true, no lie, certain, and to be depended upon, the superior agrees with the inferior, and the inferior with the superior, to effect that one truly wonderful work. as all things owe t

GOLDEN DAWN RITUALS ZAM7

lame with the lightening of mine eye, ever rushing on in the splendor of the daily glorified ra, giving my life to the dwellers of earth. if i say come up upon the mountain, the celestial waters shall flow at my command, for i am ra incarnate, kephra created in the flesh. i am the idolar of my father tnu, lord of the city of the sun. the god who commands is in my mouth. the god of wisdom is in my heart. my tongue is the sanctuary of truth, and a god sitteth upon my lips. my word is accomplished every day, and the desire of my heart realizes itself as that of ptah when he created his works. i am eternal, therefore all things are of my design. therefore, do thou come forth unto me from thine abode in the silence, unutterable wisdom, all light or power. thoth, hermes, mercury, odin, by whatev

GOLDEN CHAIN AND THE LONELY ROAD

f isis_ co-chief of the temple of isis__the golden chain and the lonely road: a typological study of initiatory transmissions within the sabbatic tradition by andrew d. chumbley initiation, the passing -on of power, the step of the mortal foot across the threshold of the gods, the hearing of the watchword, the reception of the book, the dreaming-draught sipp'd at midnight, the lonely stand in the heart of the wild..many are the ways of induction into the circle of the sabbat, many the waymarks- the moments of realisation- that lead the spirit through the winding ways of all ecstasy! in its essence, initiation is the entrance of an individual into a mystery and the ingress of that mystery into the individual; it is a simultaneous rarefaction and reification; a nuptial union of self and othe

s, from old tubalo the light-bringer, through the race of the watchers and the companie of faerie, down through the golden chain of hand-to-hand-to-hand..to now. midnight's lightning: the lineage of unique transmission vision an omen-bearing bolt of light held in the hands of the daemonic gods: an intercession trespassing fates, a revelation that brings forth to flesh the link between the visible heart of man and the invisible heart of the mysteries. such is the way of midnight's lightning! the spirit-bestowed vision that reveals itself to the mind of the seeker incepts and passes the power for the lineage which we may call 'the unique transmission. whether within the conclaves of a formal ritual catena of initiates or in the subtil 'cavern' of solitary practice, whether called forth by in

ssing, a confirmation of that which has been attained by interior disposition. such individuals enjoy a rapport with the gods and possess a clarity of vision that cannot be learned or taught, such souls are born into the house of cain and bear his mark within. moment by moment, the way of midnight's lightning is a tortuous path for its adherent. one is dependent upon divine favour and openness of heart to maintain the continuity of inspiration, and yet its blessings far outweigh its bane. for there is a solitude in this path 'a marriage that divorceth all other, in which perfect all-oneliness may be realised. within the ambit of 'unique transmission' one may consider that an appointed individual may receive entire bodies of lore, whole rites and mysteries. in such instances, the ritual aut

en. if the individual is led there-to by dreams and portents, and is told how to perform such a rite then a way of unique transmission is revealed. if a person accomplishes such a task, then i do not consider anyone else- high or low- has the right to doubt that which essentially does not concern them. in fact, it is wiser for us to respect those who enter the path by such means, for witchblood's heart is reached by many veins. distinction should be made between those with vision and those without. if a person is without signs or inner guidance, and merely engages in a prescribed formula of self-induction according to the dictates of some other mortal authority, then from whence does their apparent empowerment derive? if a prescribed formula or text is used, then one must truly engage with

y the subjection or experiential immersion of the self in elemental power. to pass over fire is to learn the forge's secret. to fall amid the rushing waters and be spared is a blessing from the undines. to walk at night through storm-wind and gale, to ascend a great peak of barren rocks; each possesses its own arcana. we can submit ourselves to such vital trials and seek them out with an intrepid heart. to the master of the lonely road such ordeals are allies, companions and advisors upon a path with but few mortal compatriots. conclusion: initiation is a bridge with one end whilst it is evident that there is a broad range in the typology of sabbatic initiations as operative in the contemporary observance of the cunning-craft, such differentiation does not adhere to artificial borders; typ

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

res, multiplying the beneficial effects of the technology. where the detoxification technology does not have this added effect for example, in the case of quinoa, amaranth and tarwi the plants generally already have excellent natural storage characteristics. there is as yet no satisfactory explanation for the development of these detoxification processes. new light on andean tiahuanaco. 19 at the heart of the system were the earthen platforms about 3 feet high, 30-300 feet long and 10-30 feet wide. these elevated earthworks are separated by canals of similar dimensions and built out of the excavated soil. over time the platforms were periodically fertilized with organic silt and nitrogen-rich algae scooped from the bottom of the canals during the dry season. even today. the sediment in the

k fingerprints of the gods 101 chichen itza. rather lugubriously, i continued to climb the steps of the temple of the warriors. weighing on my mind was the unforgettable fact that the ritual of human sacrifice had been routinely practised here in pre-colombian times. the empty plate that chacmool held across his stomach had once served as a receptacle for freshly extracted hearts. if the victim s heart was to be taken out, reported one spanish observer in the sixteenth century, they conducted him with great display. and placed him on the sacrificial stone. four of them took hold of his arms and legs, spreading them out. then the executioner came, with a flint knife in his hand, and with great skill made an incision between the ribs on the left side, below the nipple; then he plunged in his

rver in the sixteenth century, they conducted him with great display. and placed him on the sacrificial stone. four of them took hold of his arms and legs, spreading them out. then the executioner came, with a flint knife in his hand, and with great skill made an incision between the ribs on the left side, below the nipple; then he plunged in his hand and like a ravenous tiger tore out the living heart, which he laid on the plate..3 what kind of culture could have nourished and celebrated such demonic behaviour? here, in chichen itza, amid ruins dating back more than 1200 years, a hybrid society had formed out of intermingled maya and toltec elements. this society was by no means exceptional in its addiction to cruel and barbaric ceremonies. on the contrary, all the great indigenous civili

dustry proliferates here now, where rubber trees once flourished, transforming a tropical paradise into something resembling the lowest circle of dante s inferno. since the oil boom of 1973 the town of coatzecoalcos, once easy-going but not very prosperous, had mushroomed into a transport and refining centre with air-conditioned hotels and a population of half a million. it lay close to the black heart of an industrial wasteland in which virtually everything of archaeological interest that had escaped the depredations of the spanish at the time of the conquest had been destroyed by the voracious expansion of the oil business. it was therefore no longer possible, on the basis of hard evidence, to confirm or deny the intriguing suggestion that the legends seemed to make: that something of gr

st for children s toys. geographic magazine, volume 76, august 1939, pp. 183-218 passim 9 matthew w. stirling, great stone faces of the mexican jungle, national geographic magazine, volume 78, september 1940, pp. 314, 310. graham hancock fingerprints of the gods 127 chapter 17 the olmec enigma after tres zapotes our next stop was san lorenzo, an olmec site lying south-west of coatzecoalcos in the heart of the serpent sanctuary the legends of quetzalcoatl made reference to. it was at san lorenzo that the earliest carbon-dates for an olmec site (around 1500 bc) had been recorded by archaeologists.1 however, olmec culture appeared to have been fully evolved by that epoch and there was no evidence that the evolution had taken place in the vicinity of san lorenzo.2 in this there lay a mystery

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ith another extraterrestrial entity called lam. and the reason i mention this is because a portrait drawn by crowley of this entity bears a startling resemblance to the modern gray alien. borderlands. second quarter, 1993, page 21. one thing i want this book to do is to demonstrate how, with a little effort and intuitive ability, you can decode the ufonaut s secret cipher and find your way to the heart of the ufo mystery..and hopefully back again in one piece. the cipher, it turns out, is based in the english language, using the classical decoding techniques of the qabala the hidden wisdom of the ancient hebrew civilization. qabala was originally applied to hebrew and aramaic words. a classical scholar versed in these techniques, languages and texts could perhaps find the previous cipher o

he book of the bloody star may be thought of as the inner order instruction in a kind of sexual magick designed to make the adept superior to any mind control available to the gray aliens or any such beings who use psychosexual and implant techniques during abductions to control humans. the number recurs in and out of the cipher context: 11) earth= 66 12) means= 66 13) gates= 66 14) arise= 66 15) heart 66 16) mix= 66 17) come= 66 18) babe= 66 19) the book of the bloody star is itself numbered 66. 10) gloria lee byrd was told to fast by enemy aliens posing as benevolent beings. she collapsed and fell into a coma on the 66th day, and died shortly thereafter. 11) after hunrath and wilkinsin disappeared -apparently abducted the number 66 was found written on wilkinsin s wall at home in the old

d places them before the reader in one complete volume. the revised edition includes illustrations and updated material. c o m i n g s o o n: for decades, rumors have circulated that the ufo phenomenon is somehow directly linked to occultism. now, veteran ufologist allen greenfield provides startling proof of this connection! going beyond speculation, secret cipher of the ufonauts takes us to the heart of the ufo mystery with the discovery of a hidden secret cipher used by ufonauts, contactees, occult adepts and their secret chiefs. secret cipher of the ufonauts explains how the most unusual players in the world of occultism, mediumship and contactee lore overlap, and details the discovery of the secret cipher s solution to the ufo mystery! this volume places a tool in your hands, giving y

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

magick and occultism. it rivals the hebrew qabalah in scope, and provides an alternative to the more familiar system of qabalism. one of the goals of this book is to open the enochian system ta the public and to make it as available as the qabalah. although steeped in western tradition, it has not until now, ever been fully revealed. the enochian magical system appeals to the brain as well as the heart. those who desire seif-initiation or those who seek meaning in their daily life will be attracted to its study. if offers a 'new way' for those who are dissatisfied 4 with their current understanding of themselves and the world in which they live. those who seek for 'scientific answers' and rational explanations for magick will also be drawn, because such explanations are included in this sy

pt with words. isis said to ra "please tell me your name, o divine father, for the life of a person is invested in his narre. the divine majesty, ra, said "i will give in, and go to isis and senil the divine name from my body to her body" t h e divinity hid himself, from the gods in the vast throne room on the boat of millions of years. when events corresponded to the 'time of coming forth of the heart' she said to her son horus "forces of attraction are from the iiving mirad of god. god has turned his two eyes. the mighty god has gven up his divine name. indeed, the mighty god has given up his divine name: ra. this was spoken by isis, the great one, the divine n stress of the gods, who knew ra by his own name. the legend of ra and .isis figures 1 to 16, appendix b, show the names of the m

antacle is the magical symbol of earth, and is especially used in those operations iinvolving the watchtower of earth. the dagger. the dagger symbolizes the piercing ability of thought. as you aquire experience and encounter the aethyrs, you will gradually replace the cumbersome sword with the quicker, and equally effective, dagger. the sword dissociates and divides, but the dagger pierces te the heart. its chief function is the letting of blood and thereby it forces calmness. like the sword, the dagger is associated with the cosmic element air. note: it is sometimes said that the wand should be associated with air because the caduceus was the wand of the god mercury who has traditionally been associated. with air. this would associate the dagger and sword with fire. this fine of reasoning

is established between yourself and the object of the name. use the following 6-step procedure to vibrate the mames of power: step 1. stand with your arras outstretched.imagine your entice body as totally empty. step 2. breathe in deeply. invagine the name of the divinity entering into your body with the breath. step 3. let the name descend through your empty body. imagine it passing through your heart region, the area of your solar plexus, your nave, your abdomen, your pelvis area, and then clown your legs and into your feet. step 4. when the name touches your feet, advance your left foot about 12 inches. then draw back your hands to the sides of your eyes and then lean forward. as you lean forward, shoot your arms (with fingers together and pointed before you) outward in front of you and

ked into: 1. a talisman. 2. any magical instrument or weapon. 3. a sacrament such as a wafer, or wine which can be consumed into your body or the body of another. 84 three primary methods of invocation inaoke me under my stars! the book of the law, chapter 1, verse 57 as a magician, you will have recourse to three main ways in which to invoke a deity. these are: 1. devotion this is the way of the heart. sincere devotion to a deity, calling on the divine narre, mantras, japa, and filling your mirad with the known divine qualities and attributes will, in time, bring about a confrontation with that deity. this is the safest method, but also the slowest. study crowley's liber astarte for details of this method. this method is the western equivalent of bhakti yoga. 2. ceremony this is the way o

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

s also, and declaring them forged, borrowed, absurd. such few gods as remained unassailed, it was the fashion to make short work of, by treating them as gallic or slavic, just as vagrants are shunted oif to the next parish let our neighbours dispose of the rubbish as they can. the norse edda, whose plan, style and substance vi preface. breathe the renaotest antiquity, avhose songs lay hold of the heart in a far different way from the extravagantly admired poems of ossian, they traced to christian and anglo-saxon influence, blindly or wilfully overlooking its connexion with the relics of eld in germany proper, and thinking to set it all down to nurses and spinning-wives (p. 1230, whose very name seemed, to those unacquainted with the essence of folk-lore, to sound the lowest note of contemp

t once within the province of mythology, it has treasured up for us the words tarnkappe, albleich, heilwac, turse, windesbrut, goltwine and the like, while in oft-recurring phrases about des sunnen haz, des arn winde, des tiuvels muoter, we catch the clear echo of ancient fables. most vividly, in never-tiring play of colours, the minne-songs paint the triumphal entry of may and summer: the pining heart missed in the stately march its former god. the personifications of saelde and aventiui*e spring from a deep-hidden root; how significant are the mere names of wunsch and valant, which are not found in all the poets even, let alone in o.h.german! yet we cannot imagine otherwise than that these words, although their reference to wuotan and phol was through long ages latent, were drawn directl

ord, as exhibited in the names sahsnot and heru. but here much remains dark to us, because our legend has lost sight of zio altoo-ether. like wuotan, he also seems to rush down from the sky in the form of tempest. two others, though never appearing in the week, must yet be reckoned among the great gpds. froho, a god of hunting, of generation, fertility and summer, had long planted his name in the heart of our language, where he still maintains his ground in the derivatives fron and fronen; his sacred golden-bristled boar survived in helmet- crests, in pastry, and at the festive meal. year by year in kingly state froho journeyed through the lands (p. 213. 7g0. he is the gracious loving deity, in contrast with the two last-mentioned, and with wuotan in one aspect; for, as wish, wuotan also s

d all undergone the most disruptive revolution by the people^s passing over to christianity, we had long plagued ourselves to derive all languages from the far-off hebrew; it was only by closely studying the history preface. xxv of the european idioms near at band, that a safe road was at length thrown open, which, leaving on one side for the moment the semitic province, leads farther on into the heart of asia. between the indian and zendic languages and the majority of those which spread themselves over europe there exists an immediate tie, yet of such a kind as makes them all appear as sisters, who at the outset had the same leading features, but afterwards, striking into paths of their own, have everywhere found occasion and reason to diverge from each other. amongst all languages on ea

e vedas, the aitareya aranya, from which an excerpt is given in colebrooke's misc. essays, lend. 1837, vol. 1, p. 47 seq; here also eight ingredients are enumerated: fire, air, sun, space, herb, moon, death, and water. naturally the details vary again, though even the five european accounts are not without a certain indian colouring. still more interesting perhaps is an echo that reaches the very heart of our hero-legend. putraka (in somadeva i. 19) comes upon two men who are fighting for some magic gifts, a cup, a staff, and a pair of shoes; he cheats them into running a race, steps into the shoes himself, and flies up into the clouds with the cup and staff. with the same adroitness siegfried among the dwarfs manages the division of their hoard, upon which lies the wishing-rod (p. 457; an

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

nt province were situate the griottuna garffar, sn. 108-9. we have already noticed how most of the words for giant coin cide with the names of ancient nations. giants were imagined dwelling on rocks and mountains, and their nature is all of a piece with the mineral kingdom: they are either animated masses of stone, or creatures once alive petrified. giants. 533 hrungnir had a three-cornered stone heart, his head and shield were of stone, sn. 109. another giant was named vagnjiofffi (waggon-head, sn. 211 a, in saxo gram. 9. 10. dame hutt is a petrified queen of giants, deut. sag. no. 233. out of this connexion with mountains arises another set of names: bergrisi, sn. 18. 26. 30. 45-7. 66. grofctas. 10. 24. egilss. 22; x bergbui, fornald. sog. 1, 412; hraunbui (saxicola, sasm. 57b 145a; hrau

8 to /meyaoos ditnjxv, trapa rbv tvpyv trora^toj, in scythia (footprint of herakles in stone, like a man s, but two cubits long) 548 giants. crowing of a cock, and immediately all the cocks in the neigh bourhood begin to crow, and the enemy of man loses his wager. there is more of the antique in a norrland saga: l king olaf of norway walked twixt hill and dale, buried in thought; he had it in his heart to build a church, the like of which was nowhere to be seen, but the cost of it would grievously impoverish his kingdom. in this perplexity he met a man of strange appearance, who asked him why he was so pensive. olaf declared to him his purpose, and the giant (troll) offered to complete the building by his single self within a certain time; for wages he demanded the sun and moon, or st. ola

1, and still retain, so to speak, an after-sense of their former state, so to rocks and stones compassion is attributed, and interest in men s condition. snorri 68 remarks, that stones begin to sweat when brought out of the frost into warmth, and so he explains how rocks and stones wept for baldr. it is still common to say of bitter anguish: a stone by the wayside would feel pity/ it would move a heart of stone. 2 notice the mhgr. phrase: to squeeze a stone with 1 conf. armstrong sub v. earn and clachbrath; o brien sub v. earn; h. schreiber s feen, p. 17 on the menhir and pierres fites, p. 21 on the pierres branlantes. of spindle-stones i have spoken, p. 419. 2 this mode of expression is doubtless very old; here are specimens from mhg: ez erbarmet einem steine, hart. erst, buchl. 1752. was

nether world. in the danish song 1, 212 there is meaning in the crowing of a red and a black cock one after the other; and another song, 208 adds a white cock as well. an other cock in the edda, viisofnir, perches on mimamersr, ssem. 109a; with him finn magnusen (lex. myth. 824. 1090) would connect the cock they stick on the mat/pole. the wends erected cross-trees, but, secretly still heathen at heart, they contrived to fix at the very top of the pole a weathercock, 1 in one fairy-tale, no. 108, hansmeinigefs cock sits on a tree in the wood. i do not know when the gilded cock on the church-steeple was introduced; it can hardly have been a mere weather-vane at first. guibertus in vita sua, lib. 1 cap. 22, mentions a gallus super turri, so that the custom prevailed in france at the beginnin

mestic fowls discuss the impending ruin of the castle, deut. sag. 1, 202. in the helgaqvrsa, ssem. 140-1, a wise bird (fugl fr63huga$r) is introduced talking and prophesying to men, but insists on a temple and sacrifices before he will tell them more. in one german story, men get to understand the language of birds by eating of a white snake, km. no. 17. sigursr understands it too, the moment the heart s blood of the dragon fafnir has got from his finger-tips to his tongue: and then swallows (igftor) give him sound advice, srem. 190-1. to kill swallows brings misfortune: ace. to sup. i, 378 it occasions four weeks rain; and their nests on the houses no one dares knock down. from saxo s account (p. 327) of the oaken statue of kugivit, we may conclude that the slavs had let swallows build on

GRIMOIRE OF TURIEL

ursday (jupiter) come speedily ye olepid spirits who preside over the operation of this day. come, incomprehensible zebarel and all your legions, haste to my ass stance and be propitious to my undertakings, be kind and refuse me not your powerful aid and assistance. the secret grimoire invocation for friday (venus) come on the wings of the wind, ye happy genii who preside over the workings of the heart. come in the name of the great tetragrammaton; hear favourably the invocation that i make this day, destined to the wonder of love. be ready to lend me your assistance to succeed in what i have undertaken under the hope that you will be favourable to me. the secret grimoire invocation for saturday (sa turn) come out of your gloomy solitude ye saturnine spirits, come with your cohort, come wi

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

alm of darkness (ignorance, the hours of night (evil. it is "the place from whence cometh naught but desire to come hither" hence, it is the place or point in the lodge where the seeker for light (applicant) dwelleth, and the neophyte (new initiate) enters the lodge in search of more light. the shekinah in the center of the lodge, where lines from the four points of the horizon would meet, is the heart of the soul of the temple. this point.the fifth point of the lodge.is occupied by the sacred triangle, called the shekinah (pronounced she-ky-nah, with accent on the middle syllable. the shekinah is the symbolical place, representing "the presence of god in our midst" it is "the point within the inner circle (the outer circle is the temple; the inner circle is the lodge) thus, it is "the tri

of light in peace, love, and meditation. the outer two points of the shekinah are toward the north and south. the shekinah receives its power through the sacred, mystical, vibrations generated in the east of the lodge, and which radiate through the sanctum toward the shekinah, which is the focal point for such vibrations. thus, the "presence of god" is carried in vibrations from the east to the "heart of the soul of the temple" the sanctum in each lodge there is a place, a condition, called the sanctum. it is located between the shekinah and the east. the holy place occupies all the space between the eastern edge of the shekinah and the steps leading to the east, but does not reach to both sides of the lodge. the southern and northern boundaries of this space are [35] determined by leavin

posite the left shoulder; then straight across in a horizontal line at right angles to the perpendicular line, to a place opposite the right shoulder; then on a curved line like an arc, to a level with the eyes, where the sign began, and downward on another perpendicular line to the navel. then drop the right hand to the side. these perpendicular and horizontal lines cross each other opposite the heart, at which place on the cross the rose is placed. at no time should the hand and fingers come nearer the body than 25 cm (ten inches. the sign is not made toward one's body, but from it, and away from the person making the sign. it should be made slowly and with dignity and sincere reverence. it represents the obligation and oath, taken by all initiates at the time of the first degree initiat

must submit to an examination (see entering the lodge, p. 30. unless the password, if requested, can be given, admission to the lodge will be denied by the guardian. after entering the lodge, the member must make a salutation to the east. this is done by the member walking directly to a point just west of the shekinah, facing east and taking three steps forward. the right hand is placed over the heart and the forefinger of the left hand to the center of the forehead above the bridge of the nose. after three or four seconds, the hands are dropped, three steps are taken backward, the member turns to the right or left, and is seated. the purpose of such salutation, when first entering a lodge, is to indicate that the member renews or signifies remembrance of the obligation taken in the first

s and principles are unnecessary, and sometimes defeat the purpose in mind, and may, in other cases, cause trouble, worry, or ill effects. but, there are cases where one will find it advisable, if not absolutely necessary, to explain to one outside of our order the working of some of nature's laws; for such an understanding may do all that is necessary to relieve a condition, or enable a troubled heart or sick body to find health, happiness, and peace profound. certainly, no member will find in this privilege a reason to take all the lectures or teachings of our order, or even part of them, and use them for a basis of another school or system, and either sell the instruction or publicly publish or teach it. the privilege which each member enjoys, in giving some principles or laws to those

HAMIL THE ROSICRUCIAN SEER

aken 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 thecatechi255tical lecturesofthe craft (in which the ceremonies, symbols and emblemsofthe craft are explained and moralized upon) are rehearsed, the ultimate goal being the ability torenderthemby heart and without error. his progress in british lodge no. 8lntroduaionisgave his evidence to the london dialectical society in 1869 he had amassed thirty manuscript volumes containing the answers to more than twelve thousand questions he had asked of his spirit guides in the mirror or crystal.tohis sorrow, like the greatdrdee, he was unable himself to see anything in the crystal and had to make u

gnet in his fifty-third experiment, when, wishing to test whether (as asserted by the somnambules) there were any real dangers in leaving the soul of the somnambulist to its own guidance, he states that, relying onbruno,-i had paid little attention to adele, whose body, in the mean time, had grown icy cold: there was no longer any pulse or respiration;herface wasofa sallow green,herlips blue; her heart gave no sign of life. i placed before her lips a mirror, anditremained untarnished. i magnetized her powerfully in order to bring backhersoul into her body, but for five minutes my labour was vain. i thought for a moment that the work was consummated, and thatcontributionsto the zoist205soon after, and a long time had not elapsed before the seller demanded payment of the widow for the estate

ist is the messiah, or rather will be at the second coming. heisthe regenerator of mankind, because through him all have life everlasting.hisinfluence was there; his knowledge and part of his spirit was there; together they formed a spiritual body representing him. all persons who believe in the divinity of christ, believe that he is an all-pervading influence, and that his spirit enters into the heart of those who follow his guidance and do what they believe their duty.theyall believe that he is there to do good, to enlighten them, to purify their hearts, sanctify their actions, and lead them in salvation.thenif they believe this, they can scarcely doubt that that same influence can take any form to do the same work for others which he is doing for them. why is it unreasonable to suppose

ofjesus appeared to swedenborg, and to mrowen,-doyou mean that he appeared personally.c.a.-noi do not.thevision of the spiritappeared-thelikeness of the spirit of the son of god.3.-ifthelikeness of the spirit of the son of god so appeared to robertowen,-wouldit not, or the spirits attending it, have178therosicrucianseerothers, and yet receiving more happiness from the knowledge that he has in his heart of doing good, than those who, high in the english state, pass it over with such lightness and contempt.tellhim it is my firm opinion, as well as earnest prayer, that that meeting will do great good to his cause.thatas far as possible those advertisements should be circulated, and they cannot fail to bring together a large portion of thinking people, and amongst them there must be those that

n the atmosphere and upon the earth;butthey cannot take the form of an angel of light.theman who has the power of second sight, has also the power of discerning betwixt good and evil spirits.ifknowingly he seeks the evil spirits instead of the good, he deserves the errors they may lead him into.3.-lnmatthew, ch.15,v.18,and ch. 22, v. 37, and in many other places in the old and new testaments, the heart of man is spoken of as the seat of thesoul-thebrain,as such, being never referred to. may i ask where in man is the seat of the soul? c.a.-itpervades the whole being. it is contained in the body, and has no separate existence while life lasts.thespirit is the life which animates the body.thesoul is the reason and the feelings.thelife is in the blood; it is something besides the spirit.thesou

HANDBOOK OF EGYPTIAN MYTHOLOGY

maat. before the throne of osiris, the deceased had to face a jury of gods and goddesses and declare himself or herself innocent of forty-two specific sins. most of the sins in this negative confession are offenses introduction 27 figure 7. vignette to spell 125 of the book of the dead. from right to left, a dead woman is brought into the hall of the double maat by the two goddesses of truth; her heart is weighed against the feather of truth by horus and anubis; the result is recorded by thoth and announced to the ammut monster, the four sons of horus, and osiris (gift of martin brimmer, courtesy museum of fine arts, boston. illustration by peter manuelian used with permission) against deities, temples, or ritual purity, so spell 125 may derive from an initiation ritual for priests.59 the

ut monster, the four sons of horus, and osiris (gift of martin brimmer, courtesy museum of fine arts, boston. illustration by peter manuelian used with permission) against deities, temples, or ritual purity, so spell 125 may derive from an initiation ritual for priests.59 the vignette for spell 125 supplements rather than illustrates the text. in one of the most famous of all egyptian images, the heart of the deceased person is shown being weighed against the feather that represents maat, the goddess of truth. if the heart were found to be heavy with sin, it would be devoured by a monster. in origin, this trial was just one of a series of perils that could be overcome by magic, but the popularity of spell 125 in the later new kingdom coincided with a new emphasis on god as a just but forgi

he nun who existed in this womblike environment as one who is in his egg. the creator was in an inert state, yet this state contained the potential for all life. passages in the coffin texts stress that the self-created god came into being alone. for a group-oriented culture such as that of the egyptians, such loneliness must have been almost unimaginable. the creator remained alone until his/her heart became effective and he/she began to think and feel. in coffin texts spell 76, the creator (here named as atum) brings eight gods into existence by speaking with the nun, presumably separating the elements of chaos by the process of naming them. other texts refer to the creator s driving back the primeval waters, perhaps by the power of spoken command, to create a space in which to begin the

f differentiation, in which one original force was gradually mythical time lines 61 figure 12. plaque with a wedjat (sacred eye. the eye of ra and the eyes of horus could all be shown in this way (british museum) divided (without necessarily diminishing itself) into the diverse elements that made up the universe. the ways in which this could have happened were the subject of much speculation. the heart and the tongue. the intellectual powers that enabled the creator to bring himself/herself into existence and to create other beings were sometimes conceptualized as deities. the most important of these were the gods sia, hu, and heka. sia was the power of perception or insight, which allowed the creator to visualize other forms. hu was the power of authoritative speech, which enabled the cre

era. in the cosmogony of neith recorded in the roman period temple at esna, this goddess creates the whole world with seven magic words. when isis came to be worshipped as a creator deity during the same period, she was called the mistress of the word in the beginning. from at least as early as the new kingdom, the god ptah could represent the creative mind. then sia and hu were identified as the heart and tongue of ptah. this concept is expounded in the so-called memphite theology and in various hymns to ptah. the ancient egyptians believed that the heart was the organ of thought and feeling. so ptah was said to have made the world after planning it in his heart. it was through what the heart plans and the tongue commands that everything was made. typically, the memphite theology also men

HEAVEN HELL

papyrus of nebseni p. 43 sekhet-hetep. from the papyrus of ani p. 45 sekhet-hetep. from the papyrus of kua-tep p. 53 sekhet-hetep. from the coffin of sen p. 55 sekhet-hetep. from the papyrus of anhai p. 59 sekhet-hetep. from the papyrus of ptolema c period p. 61 nekht spearing the eater of the ass. p. 113 the boat of the earth p. 126 the serpent asht-hrau p. 149 nebseni being weighed against his heart p. 159 the scales of osiris, with weights p. 159 the judgment hall of osiris p. 161 nekht spearing the pig of evil p. 163 the apes working the net p. 184 next: chapter i. origin of illustrated guides to the other world sacred texts egypt ehh index index previous next p. 1 the egyptian heaven and hell chapter i. origin of illustrated guides to the other world. the inhabitants of egypt during

s compiled when implicit belief existed in the minds of the egyptians as to the efficacy of p. 13 certain "words of power (hekau) and of pictures of the gods, and it is clear that many portions of it are purely magical, and were intended to produce very material results. thus concerning one passage a rubric says "whosoever knoweth this chapter may have union with women by night or by day, and the heart (or, desire) of the woman shall come to him whensoever he would enjoy her" this rubric follows a text 1 in which the deceased is made to pray for power of generation similar to that possessed by the god beba, and for the will and opportunity of overcoming women, and it was to be written on a bandlet which was to be attached to the right arm. moreover, the soul which had knowledge of certain

re evolved in the minds of egyptian theologians before osiris attained to the high position which he occupied in the dynastic period. on the other hand, the evidence on this point which is to be deduced from the papyrus of ani must be taken into 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 be

ymbol 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 his soul hath stood as a witness for him; its case is right (i.e, it hath been found true by trial) in the great balance. no wickedness hath been found in him, he hath not purloined the offerings in the p. 51 temp

ed neither sin nor evil. further, they go on to say that he shall not be delivered over to the monster amemet, and they order that he shall have offerings, that he shall have the power to go into the presence of osiris, and that he shall have a homestead, or allotment, in sekhet-hetepet for ever. we next see ani being led into the presence of osiris by horus, the son of isis, who reports that the heart of ani hath sinned against no god or goddess; as it hath also been found just and righteous according to the written laws of the gods, he asks that ani may have cakes and ale given to him, and the power to appear before osiris, and that he may take his place among the "followers of horus" and be like them for ever. now from this evidence it is clear that ani was considered to have merited hi

HEKAS

s testimony to the pact which preserves the lineage from today until the last-to-die of the line has stepped therein: this is the course of the tradition amongst the race of men. for myself i need to look no further than the circle for the origination of the way! there burns the first fire and the vision amongst the flames, there the cipher writ amongst the forms of charm and wort, there lie both heart and hearth. and yet i am myself curious to know whence came the wand and dagger, whence came the charms that i myself may know and teach; i am curious to re-member the steps of my ancestors around the circle's encompass and trace back through through the centuries the weave of the tradition's design. in this curiosity there is a second realization known solely through the practice of arte: t

ope, greece, asia minor and beyond. there are zones upon the earth's surface which are terrene corollaries of the physiological chakras and it is from these points that waves of transmission emanate at periodic intervals; these zones may be regarded as the clefts where-from the earth's menstruum issues forth in bloody libation to nourish and permit the replenishment of the stellar core: the world-heart. upon these waves of transmission are borne the seeds of knowledge, oft' carried in the hands of nomad and wayfarer, they are cast out upon the receptive soil of many a-land and culture. although we may on further study find that certain applications and methods of circle-craft stem from specific cultural regions, this does not exclude the likelihood of primitive circle-craft existing prior

evious and more recent connections which could also be unravelled, but these are all subject to the aspersion of historical conjecture and will, for the present, to be withheld. i merely reiterate the point that the entire history of the sabbat lies within it's own circle; in our myths and rites there are footprints, the witchmarks of eld, which will reveal these secrets at such a time when star, heart and hearth are aligned a-right. there is a thread of ancient gnosis which lies in the hands of the sabbatic initiate whether he know it or not- it remains there to empower his work. we should however not neglect to mention egypt, for it is khem -the black land- that we derive the word which is oft' the first word in the magical rite and which i have given as the title for this article 'hekas

th- where-e'er upon the serpents back is placed the witches' step! when next you tread the circle round, when next you face the quarters and call upon their guardians, remember the far-flung design of which you are a part; remember that the path upon which you now stand goes both back and forth, across the traverse of all time and space, throughout that self-same design: here lies both hearth and heart! remember too, that this is but one narrative of a tale whose tellings are as many as the tongues which bring it to voice! andrew chumbley *re. the threefold and fourfold symbolism of the crossroads in the traditional sabbatic lore see azoetia: a grimoire of the sabbatic craft. readers interested in the connections made in the course of this article might also be interested to read my book

HELENA BLAVATSKY NIGHTMARE TALES

m. who murdered. kill them. i did so. and they are no more. avenged .avenged! they are" nightmare talescan the double murder?5 an exclamation of triumph, a loud shout of infernal joy, rang loud in the air, and awakening the dogs of theneighbouring villages a responsive howl of barking began from that moment, like a ceaseless echo of thegospoja's cry "i am avenged! i feel it; i know it. my warning heart tells me that the fiends are no more" she fell panting onthe ground, dragging down, in her fall, the girl, who allowed herself to be pulled down as if she were a bag ofwool "i hope my subject did no further mischief to-night. she is a dangerous as well as a very wonderful subject,"said the frenchman. we parted. three days after that i was at t, and as i was sitting in the dining-room of a re

l present: for the soul-ego is unaware that it had ever lived inother human tabernacles, it knows not that it shall be again reborn, and it takes no thought of the morrow. its form is calm and content. it has hitherto given its soul-ego no heavy troubles. its happiness is due to thecontinuous mild serenity of its temper, to the affection it spreads wherever it goes. for it is a noble form, andits heart is full of benevolence. never has the form startled its soul-ego with a too-violent shock, orotherwise disturbed the calm placidity of its tenant. two score of years glide by like one short pilgrimage; a long walk through the sun-lit paths of life, hedgedby ever-blooming roses with no thorns. the rare sorrows that befall the twin pair, form and soul, appear to nightmare talesii12 them rather

returns from whence it came- theinvisible realms. how oft'neath the bud that is brightest and fairest, the seeds of the canker in embryo lurk! how oft at the root of the flower that is rarest- secure in its ambush the worm is at work" the running sand which moves downward in the glass, wherein the hours of human life are numbered, runsswifter. the worm has gnawed the blossom of health through its heart. the strong body is found stretchedone day on the thorny bed of pain. the soul-ego beams no longer. it sits still and looks sadly out of what has become its dungeon windows, onthe world which is now rapidly being shrouded for it in the funeral palls of suffering. is it the eve of nighteternal which is nearing? nightmare talesiii13 vbeautiful are the resorts on the midland sea. an endless lin

the fast disorganizing body, haunting the thinker daily, nightly, hourly. the sight of his snorting steed pleases him no longer. the recollections of guns and banners wrested from theenemy; of cities razed, of trenches, cannons and tents, of an array of conquered spoils now stirs but little hisnational pride. such thoughts move him no more, and ambition has become powerless to awaken in hisaching heart the haughty recognition of any valorous deed of chivalry. visions of another kind now haunt hisweary days and long sleepless nights. what he now sees is a throng of bayonets clashing against each other in a mist of smoke and blood;thousands of mangled corpses covering the ground, torn and cut to shreds by the murderous weapons devisedby science and civilization, blessed to success by the ser

still worse, of pangssuffered through and for him. he sees and feels the torture of the fallen millions, who die after long hours ofterrible mental and physical agony; who expire in forest and plain, in stagnant ditches by the road-side, inpools of blood under a sky made black with smoke. his eyes are once more rivetted to the torrents of blood,every drop of which represents a tear of despair, a heart-rent cry, a lifelong sorrow. he hears again thethrilling sighs of desolation, and the shrill cries ringing through mount, forest and valley. he sees the oldmothers who have lost the light of their souls; families, the hand that fed them. he beholds widowed youngwives thrown on the wide, cold world, and beggared orphans wailing in the streets by the thousands. he findsthe young daughters of h

HELENA BLAVATSKY THE KEY TO THEOSOPHY

igin by the wisdom-religion. yet we do not find darwinists exhibiting great fraternal affection. a. just so. this is what shows the deficiency of the materialistic systems, and proves that we theosophists are in the right. the identity of our physical origin makes no appeal to our higher and deeper feelings. matter, deprived of its soul and spirit, or its divine essence, cannot speak to the human heart. but the identity of the soul and spirit, of real, immortal man, as theosophy teaches us, once proven and deep-rooted in our hearts, would lead us far on the road of real charity and brotherly goodwill. q. but how does theosophy explain the common origin of man? 1. by teaching that the root of all nature, objective and subjective, and everything else in the universe, visible and invisible, i

man a god? a. please say "god" and not a god. in our sense, the inner man is the only god we can have cognizance of. and how can this be otherwise? grant us our postulate that god is a universally diffused, infinite principle, and how can man alone escape from being soaked through by, and in, the deity? we call our "father in heaven" that deific essence of which we are cognizant within us, in our heart and spiritual consciousness, and which has nothing to do with the anthropomorphic conception we may form of it in our physical brain or its fancy "know ye not that ye are the temple of god, and that the spirit of (the absolute) god dwelleth in you" one often finds in theosophical writings conflicting statements about the christos principle in man. some call it the sixth principle (buddhi, ot

l reform had arrived. the cruel, anthropomorphic and jealous god of the jews, with his sanguinary laws of "an eye for eye and tooth for tooth" of the shedding of blood and animal sacrifice, had to be relegated to a secondary place and replaced by the merciful "father in secret" the latter had to be shown, not as an extra-cosmic god, but as a divine savior of the man of flesh, enshrined in his own heart and soul, in page 41 the key to theosophy- hp blavatsky.txt the poor as in the rich. no more here than in india, could the secrets of initiation be divulged, lest by giving that which is holy to the dogs, and casting pearls before swine, both the revealer and the things revealed should be trodden under foot. thus, the reticence of both buddha and jesus-whether the latter lived out the histor

of the most rigid calvinist, only far more philosophical and consistent with absolute justice. no deed, not even a sinful thought, will go unpunished; the latter more severely even than the former, as a thought is far more potential in creating evil results than even a deed. verily i say unto you, that whosoever looketh at a woman to lust after her, hath committed adultery with her already in his heart. we believe in an unerring law of retribution, called karma, which asserts itself in a natural concatenation of causes and their unavoidable results. q. and how, or where, does it act? a. every laborer is worthy of his hire, saith wisdom in the gospel; every action, good or bad, is a prolific parent, saith the wisdom of the ages. put the two together, and you will find the "why" after allowi

s point blank. according to their doctrine, unfortunate man is not liberated even by death from the sorrows of this life. not a drop from the life-cup of pain and suffering will miss his lips; and whether willing or unwilling, since he sees everything now, shall he drink it to the bitter dregs. thus, the loving wife, who during her lifetime was ready to save her husband sorrow at the price of her heart's blood, is now doomed to see, in utter helplessness, his despair, and to register every hot tear he sheds for her loss. worse than that, she may see the tears dry too soon, and another beloved face shine on him, the father of her children; find another woman replacing her in his affections; doomed to hear her orphans giving the holy name of "mother" to one indifferent to them, and to see th

HINE PHIL ASPECTS OF EVOCATION

an account of one of my most successful servitors to date. the twin spirits of gossip and rumour have followed me about ever since i started .doing things. on the uk magical scene. rumours ranging from allegations of affiliation to .dark. satanic groups to upheavals in my sex-life have whirled around and in some instances, ended up in the pages of pagan .zines. back in the late 80.s, pagan at the heart magazine announced to their readers that i had become .celibate, and followed this up with the announcement that they could name the .lady. who overcame my will- unfortunately, they got not only the name but also the gender of the person concerned wrong, but i suppose it.s the thought that counts! at times i have become both paranoid and pissed off by the rumours i heard circulating about my

HINE P OVEN READY CHAOS

eans to disentangle yourself from the attitudes and restrictions you were brought up with and which define the limits of what you may become. 2.ways to examine your life to look for, understand and modify behaviour, emotional and thought patterns which hinder learning and growth. 3.increase of confidence and personal charisma. 4.a widening of your perception of just what is possible, once you set heart and mind on it. 5.to develop personal abilities, skills and perceptions- the more we see the world, the more we appreciate that it is alive. 6.to have fun. magick should be enjoyed. 7.to bring about change- in accordance with will. magick can do all this, and more. it is an approach to life which begins at the most basic premises- what do i need to survive- how do i want to live- who do i wa

sociate her with all intrusions of weirdness in their lives, from synchronous to mischevious occurences, creative flashes of inspiration, and wild parties. she does get a little bitchy at times, but who doesn t? 26 phil hine discordian opening ritual by prince prance 1. clap x5 2. the erisian cross: light in my head fire in my genitals strength at my right side laughter at my left side love in my heart. 3. trace spiral pentagrams* at the 4 quarters& zenith. 4. face east: blessed apostle hung mung1, great sage of cathay, balance the hodge and podge and grant us equilibrium. 5. face south: blessed apostle van van mojo2, doctor of hoodoo and vexes, give us the voodoo power and confuse our enemies. 6. face west: blessed apostle sri syadasti3, patron of psychedelia, teach us the relative truth

rn western culture, with its emphasis on a multiplicity of ever-changing styles, of diffuse fragments blending in with each other, without a discernable thread to bind them together. but it is down to each of us to find our individual sense of connectiveness. to throw up a semblance of order from what austin osman spare called, the chaos of the normal. the term gnosis also means, knowledge of the heart- that which can only come from personal insight and experience, and very often, is difficult to communicate to another, other than in an oblique form. chaos magic is merely an all-embracing approach to gnosis, which encourages each individual to become responsible for their own development- what you do, and how you interpret it in the light of your own experience. i m occassionally asked by

nese puzzle-like nature. we can perceive only the present, and it requires intense sifting through memory to see the scaffolding beneath. 54 phil hine the grip of obsession upon us has three components: cognitive- our thoughts& feelings in relation to the situation. these must be ruthlessly analysed and cut down by vipasana, banishing, or some similar strategy. physiological- anxiety responses of heart rate, muscle tone and blood pressure. the body must be stilled by relaxation and pranayama. behavioural- what we must do (or more often, don t do. often, our obsessive behaviour is entirely inappropriate and potentially damaging to others. usually it does take other people to point this out. analytic techniques such as i ching or tarot may prove useful here. the wrath of the monster left me

HP LOVECRAFT A DARK LORE

from the newport boat; falling suddenly; as witnesses said, after having been jostled by a nautical-looking negro who had come from one of the queer dark courts on the precipitous hillside which formed a short cut from the waterfront to the deceased's home in williams street. physicians were unable to find any visible disorder, but concluded after perplexed debate that some obscure lesion of the heart, induced by the brisk ascent of so steep a hill by so elderly a man, was responsible for the end. at the time i saw no reason to dissent from this dictum, but latterly i am inclined to wonder- and more than wonder. as my great-uncle's heir and executor, for he died a childless widower, i was expected to go over his papers with some thoroughness; and for that purpose moved his entire set of f

oslo. sailing for london, i reembarked at once for the norwegian capital; and one autumn day landed at the trim wharves in the shadow of the egeberg. johansen's address, i discovered, lay in the old town of king harold haardrada, which kept alive the name of oslo during all the centuries that the greater city masqueraded as "christiana" i made the brief trip by taxicab, and knocked with palpitant heart at the door of a neat and ancient building with plastered front. a sad-faced woman in black answered my summons, and i was stung th disappointment when she told me in halting english that gustaf johansen was no more. he had not long survived his return, said his wife, for the doings sea in 1925 had broken him. he had told her no more than he told the public, but had left a long manuscript- o

atters" as he said- written in english, evidently in order to guard her from the peril of casual perusal. during a walk rough a narrow lane near the gothenburg dock, a bundle of papers falling from an attic window had knocked him down. two lascar sailors at once helped him to his feet, but before the ambulance could reach him he was dead. physicians found no adequate cause the end, and laid it to heart trouble and a weakened constitution. i now felt gnawing at my vitals that dark terror which will never leave me till i, too, am at rest "accidentally" or otherwise. persuad-g the widow that my connexion with her husband's "technical matters" was sufficient to entitle me to his manuscript, i bore the document away and began to read it on the london boat. it was a simple, rambling thing- a nai

ry aesthetic canon, is more than commonly beautiful; yet there is no influx of artists or summer tourists. two centuries ago, when talk of witch-blood, satan-worship, and strange forest presences was not laughed at, it was the custom to give reasons for avoiding the locality. in our sensible age- since the dunwich horror of 1928 was hushed up by those who had the town's and the world's welfare at heart- people shun it without knowing exactly why. perhaps one reason- though it cannot apply to uninformed strangers- is that the natives are now repellently decadent, having gone far along that path of retrogression so common in many new england backwaters. they have come to form a race by themselves, with the well-defined mental and physical stigmata of degeneracy and inbreeding. the average of

implications of the notes were clear, and there could be no doubt but that this man had come to the deserted edifice forty-two years before in quest of a newspaper sensation which no one else had been bold enough to attempt. perhaps no one else had known of his plan- who could tell? but he had never returned to his paper. had some bravely-suppressed fear risen to overcome him and bring on sudden heart-failure? blake stooped over the gleaming bones and noted their peculiar state. some of them were badly scattered, and a few seemed oddly dissolved at the ends. others were strangely yellowed, with vague suggestions of charring. this charring extended to some of the fragments of clothing. the skull was in a very peculiar state- stained yellow, and with a charred aperture in the top as if some

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

we came across a row of windows- in the bulges of a colossal five-edged cone of undamaged apex- which led into a vast, well-preserved room with stone flooring; but these were too high in the room to permit descent without a rope. we had a rope with us, but did not wish to bother with this twenty-foot drop unless obliged to-especially in this thin plateau air where great demands were made upon the heart action. this enormous room was probably a hall or concourse of some sort, and our electric torches showed bold, distinct, and potentially startling sculptures arranged round the walls in broad, horizontal bands separated by equally broad strips of conventional arabesques. we took careful note of this spot, planning to enter here unless a more easily gained interior were encountered. finally

thed on the deep bottom of their great river. the darkness of inner earth could likewise have been no deterrent to a race accustomed to long antarctic nights. decadent though their style undoubtedly was, these latest carvings had a truly epic quality where they told of the building of the new city in the cavern sea. the old ones had gone about it scientifically- quarrying insoluble rocks from the heart of the honeycombed mountains, and employing expert workers from the nearest submarine city to perform the construction according to the best methods. these workers brought with them all that was necessary to establish the new venture- shoggoth tissue from which to breed stone lifters and subsequent beasts of burden for the cavern city, and other protoplasmic matter to mold into phosphorescen

HP LOVECRAFT COOL AIR

m; since his step was soft and gentle. i wondered for a moment what the strange affliction of this man might be, and whether his obstinate refusal of outside aid were not the result of a rather baseless eccentricity. there is, i reflected tritely, an infinite deal of pathos in the state of an eminent person who has come down in the world. i might never have known dr. mu oz had it not been for the heart attack that suddenly seized me one forenoon as i sat writing in my room. physicians had told me of the danger of those spells, and i knew there was no time to be lost; so remembering what the landlady had said about the invalid's help of the injured workman, i dragged myself upstairs and knocked feebly at the door above mine. my knock was answered in good english by a curious voice some dist

elty in this dingy environment, and was moved to unaccustomed speech as memories of better days surged over him. his voice, if queer, was at least soothing; and i could not even perceive that he breathed as the fluent sentences rolled urbanely out. he sought to distract my mind from my own seizure by speaking of his theories and experiments; and i remember his tactfully consoling me about my weak heart by insisting that will and consciousness are stronger than organic life itself, so that if a bodily frame be but originally healthy and carefully preserved, it may through a scientific enhancement of these qualities retain a kind of nervous animation despite the most serious impairments, defects, or even absences in the battery of specific organs. he might, he half jestingly said, some day t

so that if a bodily frame be but originally healthy and carefully preserved, it may through a scientific enhancement of these qualities retain a kind of nervous animation despite the most serious impairments, defects, or even absences in the battery of specific organs. he might, he half jestingly said, some day teach me to live--or at least to possess some kind of conscious existence--without any heart at all! for his part, he was afflicted with a complication of maladies requiring a very exact regimen which included constant cold. any marked rise in temperature might, if prolonged, affect him fatally; and the frigidity of his habitation--some 55 or 56 degrees fahrenheit--was maintained by an absorption system of ammonia cooling, the gasoline engine of whose pumps i had often heard in my o

HP LOVECRAFT HERBERT WEST REANIMATOR

a patient brought rumours of a suspected fight and death. west had still another source of worry, for he had been called in the afternoon to a case which ended very threateningly. an italian woman had become hysterical over her missing child- a lad of five who had strayed off early in the morning and failed to appear for dinner- and had developed symptoms highly alarming in view of an always weak heart. it was a very foolish hysteria, for the boy had often run away before; but italian peasants are exceedingly superstitious, and this woman seemed as much harassed by omens as by facts. about seven o clock in the evening she had died, and her frantic husband had made a frightful scene in his efforts to kill west, whom he wildly blamed for not saving her life. friends had held him when he drew

w body for my return, so that both might share the spectacle in accustomed fashion. west told me how he had obtained the specimen. it had been a vigorous man; a well-dressed stranger just off the train on his way to transact some business with the bolton worsted mills. the walk through the town had been long, and by the time the traveller paused at our cottage to ask the way to the factories, his heart had become greatly overtaxed. he had refused a stimulant, and had suddenly dropped dead only a moment later. the body, as might be expected, seemed to west a heaven-sent gift. in his brief conversation the stranger had made it clear that he was unknown in bolton, and a search of his pockets subsequently revealed him to be one robert leavitt of st. louis, apparently without a family to make i

d to life, no one would know of our experiment. we buried our materials in a dense strip of woods between the house and the potter s field. if, on the other hand, he could be restored, our fame would be brilliantly and perpetually established. so without delay west had injected into the body s wrist the compound which would hold it fresh for use after my arrival. the matter of the presumably weak heart, which to my mind imperilled the success of our experiment, did not appear to trouble west extensively. he hoped at last to obtain what he had never obtained before- a rekindled spark of reason and perhaps a normal, living creature. so on the night of july 18, 1910, herbert west and i stood in the cellar laboratory and gazed at a white, silent figure beneath the dazzling arc-light. the embal

HP LOVECRAFT THE BEAST IN THE CAVE

of food should not bring me too speedy a departure from this life. as the last fitful rays of my torch faded into obscurity, i resolved to leave no stone unturned, no possible means of escape neglected; so, summoning all the powers possessed by my lungs, i set up a series of loud shoutings, in the vain hope of attracting the attention of the guide by my clamour. yet, as i called, i believed in my heart that my cries were to no purpose, and that my voice, magnified and reflected by the numberless ramparts of the black maze about me, fell upon no ears save my own. all at once, however, my attention was fixed with a start as i fancied that i heard the sound of soft approaching steps on the rocky floor of the cavern. was my deliverance about to be accomplished so soon? had, then, all my horrib

HP LOVECRAFT THE CALL OF CTHULHU

from the newport boat; falling suddenly, as witnesses said, after having been jostled by a nautical-looking negro who had come from one of the queer dark courts on the precipitous hillside which formed a short cut from the waterfront to the deceased's home in williams street. physicians were unable to find any visible disorder, but concluded after perplexed debate that some obscure lesion of the heart, induced by the brisk ascent of so steep a hill by so elderly a man, was responsible for the end. at the time i saw no reason to dissent from this dictum, but latterly i am inclined to wonder- and more than wonder. as my great-uncle's heir and executor, for he died a childless widower, i was expected to go over his papers with some thoroughness; and for that purpose moved his entire set of f

lo. sailing for london, i re-embarked at once for the norwegian capital; and one autumn day landed at the trim wharves in the shadow of the egeberg. johansen's address, i discovered, lay in the old town of king harold haardrada, which kept alive the name of oslo during all the centuries that the greater city masqueraded as 'christiania' i made the brief trip by taxicab, and knocked with palpitant heart at the door of a neat and ancient building with plastered front. a sad-faced woman in black answered my summons, and i was stung with disappointment when she told me in halting english that gustaf johansen was no more. he had not long survived his return, said his wife, for the doings at sea in 1925 had broken him. he had told her no more than he had told the public, but had left a long manu

he said- written in english, evidently in order to safeguard her from the peril of casual perusal. during a walk through a narrow lane near the gothenburg dock, a bundle of papers falling from an attic window had knocked him down. two lascar sailors at once helped him to his feet, but before the ambulance could reach him he was dead. physicians found no adequate cause for the end, and laid it to heart trouble and a weakened constitution. i now felt gnawing at my vitals that dark terror which will never leave me till i, too, am at rest 'accidentally' or otherwise. persuading the widow that my connection with her husband's 'technical matters' was sufficient to entitle me to his manuscript, i bore the document away and began to read it on the london boat. it was a simple, rambling thing- a n

HP LOVECRAFT THE QUEST OF IRANON

es and gardens, thy streets and palaces, and sing to men who shall know whereof i sing, and laugh not nor turn away. for i am iranon, who was a prince in aira" that night the men of teloth lodged the stranger in a stable, and in the morning an archon came to him and told him to go to the shop of athok the cobbler, and be apprenticed to him "but i am iranon, a singer of songs" he said "and have no heart for the cobbler's trade "all in teloth must toil" replied the archon "for that is the law" then said iranon "wherefore do ye toil; is it not that ye may live and be happy? and if ye toil only that ye may toil more, when shall happiness find you? ye toil to live, but is not life made of beauty and song? and if ye suffer no singers among you, where shall be the fruits of your toil? toil withou

HP LOVECRAFT THE STREET

irit. like and yet unlike, for there was in the eyes of all a weird, unhealthy glitter as of greed, ambition, vindictiveness, or misguided zeal. unrest and treason were abroad amongst an evil few who plotted to strike the western land its death blow, that they might mount to power over its ruins, even as assassins had mounted in that unhappy, frozen land from whence most of them had come. and the heart of that plotting was in the street, whose crumbling houses teemed with alien makers of discord and echoed with the plans and speeches of those who yearned for the appointed day of blood, flame and crime. of the various odd assemblages in the street, the law said much but could prove little. with great diligence did men of hidden badges linger and listen about such places as petrovitch s bake

HP LOVECRAFT THE TOMB

tounded or panic-stricken, but i know that i was greatly and permanently changed that night. upon returning home i went with much directness to a rotting chest in the attic, wherein i found the key which next day unlocked with ease the barrier i had so long stormed in vain. it was in the soft glow of late afternoon that i first entered the vault on the abandoned slope. a spell was upon me, and my heart leaped with an exultation i can but ill describe. as i closed the door behind me and descended the dripping steps by the light of my lone candle, i seemed to know the way; and though the candle sputtered with the stifling reek of the place, i felt singularly at home in the musty, charnel-house air. looking about me, i beheld many marble slabs bearing coffins, or the remains of coffins. some

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

rough the ages with astounding vitality because man's need to coerce destiny and subdue the fear within has never subsided. the art of enchantment attempts to deceive, cajole, and otherwise disturb natural inclinations. children, politicians, actors and women in love have much in common with sorcerers who, with bits of colours, attitudes and words, weave spells. lovers draw or carve a circle or a heart on a tree or wall and put their initials inside, and this is supposed to have all magical effect of uniting them. they are trying to influence their destiny. new brooms are brought into new homes by people with the idea that they won't be bringing the dirt and problems of the old house into a new one. hanging bright strips of ribbon in your window is supposed to attract friendly spirits into

t the herb would prevent a young man from forgetting the lady who administered to him. this is just one example of the way in which spells and potions usually ended up with a kinky romantic flavour. of course, many herbs are still very much in use. a well-known cough medicine uses a herb that has been prized for centuries. digitalis, once a witch's love potion because of its obvious effect on the heart, is still a standard medicine for cardiac patients. then there are the real love potions, those substances that cause sexual stimulation, such as spanish fly and the other cantharides. and, of course, there are those that have the opposite effect, like saltpeter, which is extensively used in the military and in prisons to keep the men cooled off. the pharmacopoeia is loaded with products who

s it really is today. the mass conception of witchcraft has been exploited and fed by those profit-seekers who have captured the people's imagination, using the half-truths everyone is familiar with. rosemary's baby is a good example of what witchcraft is supposed to be, but at no point does the movie pull the true picture into view. the mental aspects weren't touched upon at all, and that is the heart of it: to bring an individual under control through your own emotional energies. other aspects of witchcraft you must learn about are the psychics, real and phony, the familiars, and spirits that witches supposedly rub shoulders with regularly. an eighteen-year-old black cat named othello is my familiar. a familiar is usually an animal that a witch uses to get energy. i used to have a beauti

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

ons in chants exist- it's just that witches always have done it one way or another. isis is the ancient goddess of the moon whose magic, when all is lost and you have gone down and under, will charm you once again to even higher heights. enchantresses who perform rituals in her name are granted special favours. she is queen of witchcraft, known for her sympathetic intervention into affairs of the heart. she has never turned her face from anyone who has called her name. for beginning sorcerers no attempt should be made to cast a spell, perform a ritual, work a charm, enchant or fascinate without the protection of the ring described, called a full moon ring. the birthstone is said to offer the most protection. however, the stone that you associate with your moonsign is also highly effective

INDUCTION CHARM AND THE INITIATION

to gaining the bond between the powers and the witch who wishes to access the workings described in this book on a deeper level. this is the pact you must take with the old powers, from the master-spirits, all the way to the powers of the land, and even the spiritual guardians of plants and beasts. it is not hard to perform, but it is lasting and binding, and if any hint of insincerity is in your heart when you perform this rite, it will not work. there is no getting out of this oath and pact, and it should never be taken lightly. you should do it around one of the old holy or hidden festival days of the old waysespecially around hallows eve or the twelve nights of yule. but the tide of lammas is a good time as well, underscoring the sacrifice of one way of life and the birth of a new. it

communicate your intentions. you should have mastered the understandings given in this whole work; nothing written anywhere in this book should hold any sort of vagueness for you. you should have performed the rite of arriving, given later, if you can. there should really be no if you can- effort is always rewarded. open yourself, go simply; be aware, be clear. the fire of love that burns in your heart for the old ways and the land and the old powers is what draws you to this pact. you begin by making a compass round, as well and as perfectly as you can- for the initiation, it should, if possible, have at least one implement to each direction. you then invoke the witch-mother and witch- father, and, before you make the oath, you strip bare and put on new clothes. the old clothes should be

INITIATION INTO HERMETICS

nter is the so-called muladhara or earth center, having its seat in the lowest part of the soul. the next center is that of the water, with its seat in the region of the sexual organs and designated in the indian terminology as swadisthana. the center of fire, as center of the soul, is in the umbilical region and is named manipura. the center of air as compensatory element is in the region of the heart and is termed anahata. the center of the ether or principle of akasa is found in the region of the neck and is named visudha. another center, that of volition and intellect, is between the eyebrows and is called ajna. as the supreme and most divine center is regarded as the thousand-petaled lotus, named sahasrara from which derive and are influenced all the other powers of the centers. begin

eficiencies, each defender of religion will endeavor to represent his religion as the best of all. each religious truth is relative and the comprehension of it depends on the maturity of the person concerned. therefore the adept does not interfere with anybody in this respect, nor will he try to sidetrack anyone from his truth, criticize him, to say nothing of condemning him. at the bottom of his heart he may feel sorry for fanatics or atheists without showing it outwardly. let everybody hold on to what he believes and makes him happy and content. should everybody stick to this maxim, there would be neither hatred nor religious dissensions on this earth. there would be no reason for disputes and all turns of mind could exist happily side by side. quite a different thing is, if a seeker, di

ed) back into the universe. if you have succeeded in doing so, after seven breaths, turn to the other leg. having been successful herein as well, start with your hands, taking one first, then the other hand in order to breath, and later with both hands at the same time. if you have achieved the desired result, let us step up to the next organs. such as the genitals, bowels, stomach, liver, lungs, heart, larynx and head. the purpose of this exercise will be accomplished if you have got each organ of your body, even your smallest, to do the breathing. this exercise is all the ore important as it gives us the opportunity of controlling each part of the body, charging it with vital power, healing and restoring it to life. if we have managed to all this on our own person, it is not difficult to

this method supposes the magnetizer to be positively sound and to have a surplus of vital force, or else he will bring danger into his own health. i am sorry to say that i have seen bad cases where the magnetizer, by excessive transfers of his own vital force, suffered such heavy damage to his health that he faced a complete nervous breakdown, apart from other side effects such as diseases of the heart, and so on. such consequences are unavoidable if the magnetizer spends more force than he is able to restore, especially if he is treating several patients at once. this method presents another disadvantage, namely that the magnetizer uses his own force to transfer his own psychic vibrations and character traits onto the patient, influencing him indirectly in a psychic way too. therefore, ev

fic quality of the element enormously strong in the loaded part of the body, let it be dissolved with the help of your imagination throughout the whole body and by breathing out (as described in step iii; let it stream forth and back into the universe. this exercise it to be done with each of the elements, alternately with every external and internal organ, with the exception of the brain and the heart. to avoid damage, do not ever accumulate any element in these two organs at all, neither in your own case, nor in the case of other people. only a master who is perfectly experienced in managing elements may allow himself a certain accumulation in the heart and brain without ruining himself. he knows his body and has got it well in hand. every organ, the heart and brain as well, are suited f

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

ove the sign of the open grave. be thou before us as the bone-white man, the skeletal lord of light! let space be thy flesh and bone be thy form: thy stature eclipsing the sky. for lighting-bolts do adorn thee and storm-clouds are a halo around thee. thy face is the skull, the death s-head oracle, laughing in all adversity. thine eyes reveal the dual abyss, shining bright in voidful darkness. thy heart is a seething spider s nest, strung on a fiery web between the bone-beams of thy breast. thy phallus is the minaret of joy rais d for the world s delight; unto whom all djinn must turn in prayer and from whence the serpent s holy seed is scattered- to baptise the world in all misrule! thine are the hooves of the he-goat, cloven to walk in all worlds alike. here reveal thyself a -dancing, gle

IRISH WITCHCRAFT AND DEMONOLOGY

an named margaret barclay, of irvine in scotland, was accused of having caused her brother-in-law's ship to be cast away by magical spells. a certain strolling vagabond and juggler, john stewart, was apprehended as her accomplice; be admitted (probably under torture) that margaret had applied to him to teach her some magic arts in order that "she might get gear, p. 86 kye's milk, love of man, her heart's desire on such persons as had done her wrong" though he does not appear to have granted her request, yet he gave detailed information as to the manner in which he had gained the supernatural power and knowledge with which he was credited "it being demanded of him by what means he professed himself to have knowledge of things to come, the said john confessed that the space of twenty-six yea

the parish, called upon him in company with one of his tenants concerning the baptizing of the latter's child "when i had spoken what i thought necessary, and was ready to turn into my house, the constable dismissing the other told me he had something to say to me in private. i looking upon him saw his eyes like the eyes of a cat in the night, did presently conceive that he had a mischief in his heart, yet i resolved not to refuse what he desired, but i keeped a watchful eye upon him, and stayed at some distance; and being near to the door of the church i went in, and invited him to follow me. as soon as he entered within the doors he fell atrembling, and i, awondering. his trembling continuing and growing without any speech, i approached to him, and invited him to a seat, w, herein he co

er she saw a woman with a vail over her face stand by her bedside, and one standing by her like a little old man in silk cloaths, and that this man whom she took to be a spirit drew the vail off the woman's face, and then she knew it to be goody newton: and that the spirit spoke to the defendant and would have her promise him to follow his advice and p. 109 she would have all things after her own heart, to which she says she answered that she would have nothing to say to him, for her trust was in the lord "that within a month after the said florence had kiss'd her, she this defendant fell very ill of fits or trances, which would take her on a sudden, in that violence that three or four men could not hold her; and in her fits she would be taken with vomiting, and would vomit up needles, pin

my hand, and i have a great pain in that arm, and i verily believe she hath bewitch'd me, if ever she hewitch'd any man. to which she answered, the lord forbid! that all that night, and continually from that time, he was restless and ill, complaining exceedingly of a great pain in his arm for seven days together, and at the seven days' end be complained that the pain was come from his arm to his heart, and then kept his bed night and day, grievously afflicted, and crying out against florence newton, and about fourteen days after he died. p. 125 "francis beseley being sworn and examined, saith, that about the time aforementioned meeting with the said david jones, and discoursing with him of the several reports then stirring concerning the said florence newton, that she had several familiar

. mr. peden sitting near to his landlord said 'do you not see that? ye will not deny it afterwards' when they dismissed, going home mr. peden p. 174 said to him 'i always thought there was devilry among you, but never thought that he did appear visibly among you till now that i have seen it' the poor man fell a-weeping, and said 'i perceive that god hath sent you to my house, and put it into your heart to go along with me, and permitted the devil to appear visibly among us this night. i never saw the like before. let me have the help of your prayers' after this he became a singular christian" mr. peden was also somewhat of a prophet, and his speciality appears to have been the prognostication of unpleasant events, at all events to persons in ireland. two instances will suffice. when in a g

ISIS UNVEILED

oment's notice to repeat in the nineteenth century the revolting scenes of former days. as to the protestant clergy, so furious is their common hatred toward spiritualism, that as a secular paper veiy truly remarks'"riey seem willing to undermine the public faith in all the spiritual pheno- mena of the past as recorded in the bible, if they can only see the pes- tilent modem heresy stabbed to the heart* summoning back the long-forgotten memories of the mosuc laws, the romish church claims the monopoly of miracles and of the right to sit in judgment over them, as being the sole heir thereto by direct inheritance. the old tegtament, exiled by colenso, his predecessors and contemporaries, is recalled from its banishment. the prophets, whom his holiness the pope condescends at last to place, i

ican was inspired by the direct 'spirit of grod'p if any doubt that gregory of tours approved of a practice that pre- vails to this day, more or less, even among strict protestants, let them read this "leudastus, earl of tours, who was for ruining me with queen fredegonde, coming to tours, big with evil designs against me, i withdrew to my oratory under a deep concern, where i took the paahnb. my heart revived within me when i cast my eyea on this of the seventy-seventh p sea swallowed up their enemies' accordingly, the count spoke not a word to my prejudice; and leaving tours that very day, tiie boat in whidi he was, sunk in a storm, but his skill in swimming saved him" the sainted bishop simply confesses here to having practised a

ng christiamty, the result may not be favorable to the latter. even at that early period, vhm the new religion had hardly outlined its contradictory dogmas; when the diampiods of the bloodthirsty cyril knew not thetoselves whether mary was to become' the mother of god' or rank as a 'demon' ia company with isis; when the memory of the meek and lowly jesus still lingered lovingly in every christian heart, and his words of mercy and charity still vibrated in the air, even then the christians were outdoing the pagans in every kind of ferocity and religious intolerance. and if we look still farther back, and seek for examples of true chrimtum, in ages when buddhism had hardly superseded brfthmanism in india, and the name of jesus was only to he pronounced three centuries later, what do we find?

this kabalistic conception is thus proved identical with that of the hindfi philosophy. whoever reads plato and his dialog timaeux, will find these ideas as faithfully echoed by the greek philosopher. moreover the injunction of secrecy was as strict with the kabalists, as with the initiates of the adyta, and the hinda yogia "close thy mouth, lest thou sbouldst speak of thie [the mystery, and thy heart, lest thou sbouldst think aloud; and if thy heart has escaped thee, bring it back to its place, for such is the object of our alliance "this is a secret which gives death: close thy mouth lest thou sbouldst reveal to the vulgar; compress thy brain lest something should escape from it and fall outside" agruakada-parikakai. truly the fate of many a future generation hung on a gossamer thread i

uence with orestes, the governor of the city, had as- sured the philosophers security and protection against their muideroua enemies. with her death they had lost their strongest friend. howmudi she was revered by all who knew her for her erudition, virtues, and noble character, we can infer from the letters addressed to her by synesius, bishop of ftolemais, fragments of which have reached us "my heart yearns for the presence of your divine spirit" he wrote in 413 a.d "which more than anything dae could alleviate the bitterness of my fortunes" at another time he says "oh, my mother, my sister, my teacher, my? benefactor! my soul is very sad. the recollection of my children i have lost is killing me .when i have news of you and learn, as i hope, that you are more fortunate than myself, i am

JASMUHEEN THE FOOD OF GODS

d holy breath tools 43 the inner smile taoist master tool 46 the body love tool 47 the lifestyle love tool 47 nourishment via solar energy& wind, earth and plant prana 50 the healing sounds, mantras and programming code tools 53 the nourishment of the microcosmic orbit 56 the dow power tool of the violet light& the divine amrita 61& pituitary& pineal gland activation 69 nourishment& our purity of heart 71 the nourishment of ecstasy tool. elemental equilibrium 72 other forms of nourishment 77 divine nutrition: the madonna frequency& the food of gods with jasmuheen 9 the food of the goddess 77 7. theta. delta wave feeding: a never-ending source 84 8. nourishing environments. the appropriate ashram 89 9. frequently asked questions 94 our internal organs, lions& lambs weight loss, sensitivity

holy visions are more common as are visitations with holy beings that reside on the inner realms and who are accessible when our 6th sense of intuition and our 7th sense of knowing are activated and tuned to their channels. we tune to them via the power of programming, and the conscious direction of our will and intention, and our success at connecting with them is determined by the purity of our heart levels which then magnetize the pure of heart to us. the more we spend time in this field, the more we wish to give something back, to serve and be of use to others and to have our presence contribute positively in this world. it is in the theta field where the shaman as a master of ecstasy, or the yogi as a student of the divine, comes into his or her true power. simultaneously as we begin

jasmuheen 25 ignorance often allows us to make choices from which great suffering and then learning can come. the cycle of life. and us upon it; the cycle of earth as a planet kept alive by the food of the sun; the cycles of a sun fed by a central sun; the cycles of the inner and outer galaxies; and the cycles of universes held and unfolding within universes. all are just cycles in time. a divine heart beats, a divine breath creates sounds and words and magical rhythms of life and so it all goes on with people seeking answers to superficial and superluminal questions while others seek nourishment for their cells and their souls. while some block the call of true nourishment, others blossom and open to it and the game goes on. again just cycles in time. all unfolds perfectly with no right o

s always done alone. fear of loss and fear of death can inhibit the way we love which can inhibit the way we are fed. a few years ago my youngest daughter declared as we lovingly buried our first pet rat to whom she had become extraordinarily close: that s it! i am never going to have another pet. all they do is die. and i can t stand the pain of it all. yet i knew that her pain would atrophy her heart and prevent her from experiencing the nutrition that unconditional love can fill it with so that same afternoon i brought two new baby rats home for us to love. my pet rat mondi has been the most loyal and loving friend. from the moment we met eyes we became quite entranced with each other. hi! her eyes and whiskers said. god, it s great to meet you! at least that was the feeling she induced

d her upside down, lying on her back, legs in the air, while i tickle and stroke her. i m sure her little belly just quivers at my touch as she soaks up lots of the nourishing chi energy that flows from my fingers. our hands can be as holy and healing as we wish, and there are times to recognize this and use them as such for even our hands can channel the true food of the gods. nestled against my heart chakra i d open it further and begin to flood her fields with my love as if a big lighthouse beam is on. mondi always sits there and drinks it up, as i talk soothingly to her, interested in her day and telling her of the new home at the beach where i have begun my solitude time of life for my dying marriage and hungry self are being re-born by a silent sojourn by the sea. unplugged from tech

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

turn to old age in an hour. he remembers the far-off ancestors of his contemporaries. fashions fleet, but your unsuspected youth is accommodated to all. yours is, indeed, the persecution of the day-life, which will not let you fall to sleep and cease to see the vanity of everything. your friends of any period disappear. the assurance of the emptiness of all things is the stone as into which your heart is turned. gray hairs (and the old face) have nothing with you, though you see them appearing upon all others. familiar objects disappear from about you, and you and the sun seem the only things that survive as old friends. indeed, it may be doubtful whether, to this supposed man of the ages, the generations would not seem to be produced as a purposeless efflux out of the ground by the sun

this clay lamp (lacquered in thy man s imperial splendours, burneth there not a light? describe that, ye doctors of physics! unwind the starry limbs of that phenomenon, ye heavy-browed, doctorial wielders of the scalpel! useful, however, as ye be, in that upholstery warehouse of nature to which bodies and their make be referred by the materialists as the godless origin of everything. touch at its heart, ye dissectors of fibres and of valves; of sinews and of leaves (hands, perchance; of the vein-work, of the muscles, as bark-integument; of the trunk! split and pare, as with steel tools and wedge, this portent this tree (human though it be, round which ye cluster to examine, about which ye gather, with your persuasions, to wind into the innermost secret of. cyclops one-eyed and savage-break

ssibility, though close to us; great in their meaning, though, small in their show; as distant single ships of whole fiery fleets; animate children of, in thy human conception, a dreadful, but, in reality, a great world, of which thou knowest nothing. they fall, foodless, on the rejecting, barren, and (on the outside) the coldest stone. but in each stone, flinty and chilly as the outside is, is a heart of fire, to strike at which is to bid gush forth the waters, as it were, of very fire, like waters of the rock! truly, out of sparks can be displayed a whole acreage of fireworks. forests can be conceived of flame-palaces of the fire; grandest things soul-things last things all things! wonder no longer, then, if, rejected so long as an idolatry, the ancient persians, and their masters the ma

which is again united to its radix, or producing-point, in heaven. a spark of the original light is supposed by the rosicrucians to remain deep down in the interior of every atom. the rosicrucian cabala teaches that the three great worlds above empyr um, ther um, and the elementary region have their copies in the three points of the body of man: that his head answers to the first; his breast, or heart, to the second; and his ventral region to the third. in the head rests the intellect, or the magnetism of the assenting judgment, which is a phenomenon; in his heart is the conscience, or the emotional faculty, or the saviour; and in the umbilical centre reside the animal faculties, or all the sensitives. nutrition is destruction in the occult sense, and dissolution is rescue in the occult s

. and in the universal resurrection, women will transcend into the nobler creature, and, changing sex or ceasing sex, will become- wornan d-men. both sexes interchanging sex to form the angel, or rather blending sex and uniting sex bi-corporatc no longer, but becoming ideal fit spirit-populace, winnowed of materiality and of humanity. unintelligible to the intellect as music, but beautiful to the heart as music. yet it must be understood that no man's dreams (dreams, we have elsewhere contended, quite contrary to the usual ideas, are real things) are wholly and altogether evil and vain; for that cannot be except men were utter (or outer) devils, which also cannot be so long as we live in the human nature, for man's fall was not like the fall of the evil angels; for these latter fell into t

JESSUP MK THE CASE FOR THE UFO

eillance, hesitated to carry it with him back to his home in california. he posted it to himself, but it was lost in the mails. a tradition of bad luck or strange circumstances is connected with possession of the varo edition. one person's home, along with the book, was destroyed by fire shortly after he acquired a copy. capt. 6 edward j. ruppelt, former head of project bluebook, suffered a fatal heart attack, allegedly shortly after he read a borrowed copy. robert loftin, ufo author, who also died prematurely, was another rumored owner of the book. of course, except for the deaths, thus is purely hearsay, and, if true, could have been the result of coincidence. regardless of the motivation behind printing the annotated edition, neither varo nor the military could foresee the zeal of civil

K AMBER THE BASICS OF MAGICK

o the element of earth and to psychic smell. the second chakra, known as the *sacral center, svadhisthana, is located above and behind the genitals. its dominant element is water, and it is related to psychic taste. third of the chakras is the *solar plexus, manipura, located at the navel and corresponding with the emotions and with the element of fire; also with psychic sight (clairvoyance. the *heart chakra, anahata, is the fourth chakra, located over the heart and corresponding with the element of air, and also with psychic touch. the fifth chakra is the *throat chakra, vishuddha, the basics of magick get any book for free on: www.abika.com 16 located at the base of the throat (thyroid) and corresponding with psychic hearing (clairaudience. the remaining two chakras are very important

his is basicly kundalini yoga- the practice of causing psychic energy (kundalini) to flow up sushumna, energizing the various chakras along the way. the practice, considered dangerous by some, will produce deffinite physiological sensations and psychological effects if continued long enough. it should not be attempted by epileptics or persons with an unstable mental or physical condition, or with heart disease. certain drugs and medications, such as those used to treat epilepsy may retard progress. although the technique is very simple, it may eventually produce powerful results. results may at first appear hours after the practice during sleep. as each chakra is energized by this practice, it is said to add occult powers (sidhis, until at last the crown chakra is reached, and with it, ful

starvation. a change in diet will sometimes only produce a temporary effect, until the physical body adapts to the change. healthy natural foods and lifestyle make it easier for us to be healthy, but ultimately, good health is a mentual quality (attitude. the four-fold breath with physical exercise too, moderation is advised (you should be cautious, or not attempt it if you have a respiratory or heart condition. check with your physician if in doubt, and don't overdo) one of the most useful physical exercises is pranayama, or controlled breathing (actually a type of hatha yoga exercise. for this and any other calesthentics or hatha yoga which you might choose to do a 'kitchen timer' is suggested (many of these aren't accurate for under three minutes, but are helpful for longer periods. th

can you develope clairvoyance? book list annie bessant and charles leadbeater, thought forms. w.e. butler, how to develop clairvoyance. j.h. brennan, astral doorways. piero ferrucci, what we may be. kilner, the human aura. swami panchadasi, the human aura. a.e. powell, the etheric double. harold sherman, how to make esp work for you* magick 7- basic ritual* it may be said that ritual is the very heart of magick. for it is through ritual that we acheive our magical results. ritual is a magical procedure or ceremony we perform in order to change the environment. usually we think of ritual as bearing on active magick, although certainly, it can also affect passive magick. most often the change achieved is subjective and in the physical world. outsiders may put them down to coincidence, but t

s of this ritual is to ward off psychic attack- that is, when another is (consciously or unconsciously) attempting to harm you, cause sickness, accidents, bad dreams, emotional upset, or to force you to do the basics of magick get any book for free on: www.abika.com 30 something against your will. fortunately this doesn't happen very often. the world of the magician is fairly safe for the pure of heart. psychic attack usually depends upon vulnerabilities. if you are not vulnerable you are safe. thus unificaition with the true will is the greatest protection possible. and the use of the banishing ritual is never hurtful. you can even use it to hold off negative aspects of yourself. other forms of protection sometimes helpful (depending upon one's egregore/model) are recitation of the 'lord'

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

ape of a man, the numerical values of the hebrew letters, names of god, the thirty-two paths according to raivad, the soul and the five faces, and two versions of the 231 gates. overshadowed by kaplan s sy, which has been reprinted several times, glotzer s fundamentals has not received the attention that it deserves. segments of sy appear in daniel c. matt s anthology, the essential kabbalah: the heart and soul of jewish mysticism (san francisco: harper-sanfrancisco [a division of harpercollins publishing, new york, 1995. on pages 75-76, matt gives his translation of sy chapter 1 paragraphs 1-8; on page 108 there is a compilation of sy chapter 2, paragraphs 2 and 4-6, and chapter 6, paragraph 4. helpful notes are given in the back of the book explaining the terminology of the segments tran

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

, pirke emunot ve-de fot, jerusalem: magnes press, the hebrew university, 1975, english translation by israel abrahams. cambridge: harvard university press, 1979. 3. see scholem fs major trends in jewish mysticism (jerusalem: schocken publishing house, 1941; frequently reprinted by schocken books, new york. a similar flaw plagues the recent anthology by daniel c. matt, the essential kabbalah: the heart of jewish mysticism (harpersanfrancisco, 1994. as nicely done as it is, matt fs book gives the erroneous impression that the kabbalah can be summarized and distilled into a single, comprehensive volume. this problem of homogenization burdens other areas of jewish studies; see barry holtz fs comments regarding midrashim in back to the sources (new york: summit books, 1984, pp. 177-9. 4. gersh

KETAB E SIYAH

re too perverted by the traitorous intentions that consumed them. o woe to them who sought to destroy me, they are themselves damned to destruction, consumed by their own, vain hatred. having gathered those unfit angels to him thus did michael address them, speaking with words of poisoned nectar "my brothers, who are most beloved to me, woe that i must speak such words as these! how it sorrows my heart that this kingdom of ours should endure to hear me speak these words. rather, i should have it, that the world split asunder than that i must speak this dire report. yet it must be spoken. our dearest brother, satanael, the best of us, he whom we all honour above all others, he who shines most bright amongst us, has betrayed us, our kingdom and our father. with his clever speech and cunning

nd robbing us of what is our right. we who love our father above all, who are more exacting of ourselves in filial duty than that unworthy fox that now undoes us, that makes dark those bright eyes of infinite kindness that blinds him to the perfidy of the malefactor, and to love of those who, though less noble, cherish him better than he who should cherish him best. hatred comes to fruition in my heart for satanael who surely is the prince of lies. we must act before his spell is done and he stirs our father's heart beyond deliverance against those who would deliver him from the evil of his best-loved son. we must go to our most beloved father and petition with him to hear our sorry news of the treachery of our brother who is not fit to call himself elohim. we must bring an prosecution bef

claimed michael's false counsel for their own malice ruled their ears and governed the intent of their hearts. from the throng, crying out for vengeance for the uncommitted crime that i had done, came the voice of raphael, the third of the brothers for they were my brethren no more "what crime" he inquired "what charge are we to bring before the king most high against our perfidious brother whose heart is so black, stinking of corruption. what charge can our father listen to and judge in our favour? what charge can we bring against the traitor 8 that his treachery and lies shall have no answer that by cunning rhetoric shall acquit him though his hands and heart be stained with guilt? his clever tongue that is our ruin shall surely thwart our every prosecution. worse yet, though his guilt b

judge of the world, castigator of sin, scourge of evil, most high, most merciful, most just, most sagacious, most perfect, most mighty, most noble, most majestic, my god, my lord, my father, be merciful upon this, your son; forgive my tongue that speaks such ill. i weep that i must speak these words to you, sullying this most noble spire by the sins and wrong of which they tell. how it sorrows my heart that this kingdom of yours should endure to hear me speak these words. rather, i should have it, that the world split asunder than that i must speak this dire report. yet it must be spoken. your dearest son, satanael, the best of us, 14 he whom i honoured above all others, he who shone most bright amongst us, has betrayed us, our kingdom and you. he has fallen from most perfect light into a

uld endure to hear me speak these words. rather, i should have it, that the world split asunder than that i must speak this dire report. yet it must be spoken. your dearest son, satanael, the best of us, 14 he whom i honoured above all others, he who shone most bright amongst us, has betrayed us, our kingdom and you. he has fallen from most perfect light into a gulf of darkness without floor. his heart that once nurtured only virtue has been consumed with black evil that itself gives suck to terrible crime. where once was one that deserved love alone now is their one worthy only of hate. o sorrow that i must speak such tragedy! this is my brother's most awful sin: he intends, in his ambition most perverse, your overthrow and ruin and to usurp the creator's crown making himself king of all

LAITMAN M BASIC CONCEPTS IN KABBALAH

we are integrated with these terms, we can begin to see with our inner vision the unveiling of the spiritual structure that surrounds us, almost as if a mist had been lifted. again, this book is not aimed at the study of facts. instead, it is a book for beginners who wish to awaken the deepest and subtlest sensations they can possess. michael laitman 13 i n t r o d u c t i o n open slightly your heart to me, and i will reveal the world to you--the book of zohar who am i? why do i exist? where did we come from? where are we going? and what is our purpose here? have we been in this world before? why is there suffering in this world and can we avoid it? how can we attain peace, fulfillment, and happiness? from generation to generation, people try to find answers to these painfully insistent

ns, such as a sixth finger on our hands. just as it is impossible to explain the meaning of eyesight to one blind from birth, so, too, will we fail to discover the concealed forms of nature with the research methods we are applying today. according to kabbalah, there exists a spiritual world that is imperceptible to our sense organs. at its center is one tiny part our universe and our planet--the heart of this universe. this sphere of information, thoughts, and emotions affects us through the laws of the material nature and its incidents. it also places us under certain conditions upon which we must act. we do not choose where, when, with whom, and with what traits and inclinations we will be born. we do not choose whom to meet and in what environment to grow. these things determine all of

nd human, with the point of the soul at the center of each level. however, even if one begins to observe spiritual laws without having a special attitude toward the creator as the ruler of all existence (without due respect and awe because one cannot feel him, if one wants to receive pleasure only for oneself, yet aspires to acquire an inclination for altruism, this is enough for the point in the heart begin to develop and be felt. this is what makes kabbalah and its method of observing spiritual laws so amazing. hence, study and observance of its principles, despite the egoistic purpose of spiritual growth, will purify and gradually elevate the student, although only up to the first, inanimate level. to the extent that we elevate the spiritual above the physical and aspire to altruism, we

nature, merge with the upper worlds, and only afterwards feel the creator s goodness. b a s i c c o n c e p t s i n k a b b a l a h 86 however, only special individuals (souls) can attain the goal this way. therefore, another path has been granted us: the study of kabbalah. its light affects the soul and transforms it in the right direction. in so doing, we tread a path of attainment through the heart and mind, not through physical sufferings. however, the light of kabbalah influences only those who are loyal and faithful to the creator, those who believe in his good deeds. the principal requirement for being on this path is faith in the creator, measured by the time and effort one devotes to this. thus, the task boils down to achieving the utmost confidence in the creator s strength, pro

at happens. our mood and our health also depend on our intentions, but not on the difficulty or character of our work or financial state. it should be noted that while we can only control our physical actions, we can only change our feelings through the spiritual world. this is why prayer is of such paramount importance; it essentially constitutes every appeal (even wordless ones, coming from the heart) to the source of all that exists, the creator, for whom all created beings are equal and desired. 101 c h a p t e r 14 f r e q u e n t ly a s k e d q u e s t i o n s question: what is the subject of kabbalah? from the beginning of time, humankind has been searching for answers to the principal questions of existence: who am i? what is the purpose of my life? why does the world exist, and do

LAITMAN M FROM CHAOS TO HARMONY

e to research the meaning of life. i felt that studying nature through a scientific lens would help me find the answer. this is why i began to study bio-cybernetics, a field of knowledge that researches life s systems and the order that dictates their existence. i had hoped that by studying how we live, i would eventually find what we are living for. this is a question that finds its way into the heart of every young person, but dissipates in the rat race of day-by-day living. when i concluded my studies, i took a job at the institute of hematology research in leningrad. even as a student, i was in awe of how organic cells sustain life, and how each cell is perfectly integrated in the whole body. it is customary to research cell structure itself and its different functions, and ask about t

at the body, like the cells within it, is part of a greater whole. but my attempts to research this hypothesis were repeatedly turned down. i was told that science does not engage in these questions. 14 from chaos to harmony all this happened in the 1970 s in russia. disillusioned, i decided to leave russia as quickly as i could. i had hoped to be able to continue the research that so captured my heart in israel. and thus, in 1974, after being a refusenik (one whose request to leave russia for israel is refused) for four years, i finally arrived in israel. alas, even here i was only allowed to engage in research that was limited to the single cell level. i realized i had to look elsewhere for a place to learn about the overall systems of reality. consequently, i turned to philosophy, then

em chapter one: desire is ever ything 37 evolve and continue their progress. hence, unless one feels that something is missing, one will never be able to evolve. it is only when we want something that we begin to activate our intellects and ponder how we can obtain our desires. the fact that a human being is comprised of both intellect and emotion enhances our will to receive, as the mind and the heart complement each other and increase our ability to perceive things that can induce pleasure. for this reason, our willpower is not limited by time or place. for example, we cannot feel events that happened a thousand years ago, but we can (and do) understand past events, which compensates for our inability to sense them. thus, through our intellect we can bring ourselves to the point that we

vents, which compensates for our inability to sense them. thus, through our intellect we can bring ourselves to the point that we can actually experience them. the opposite is also possible: if we sense something and want to examine how this might affect us, positively or negatively, we can analyze the situation with our intellect and join it to our sensation of the object. thus, the mind and the heart expand our perception of time and place until we become unlimited. therefore, a person living in a certain time or place might want to act like someone he or she had heard of, even if there was a great distance from the object of such admiration, either in time or distance. this is why people sometimes want to be like great historic figures. when our will to receive is satisfied, we experien

ne of the seminal books in the wisdom of kabbalah, written some 2,000 years ago by rabbi shimon bar-yochai, defines it thus: all is clarified in the thought (the zohar, part 2, item 254).17 our inherent resistance to bond with other people into a single whole is an expression of our egoism. altruism is the opposite; it is an intrinsic motion of a person, 80 from chaos to harmony from within one s heart and one s desire, toward sensing others as part of oneself. thus, to balance between us and nature s law of altruism, we are required to be in a state where we want to enjoy our altruistic attitude to others, to enjoy bonding as parts of a single system, instead of wanting to exploit and dominate others. the process of changing our source of pleasure from egoistic-based to altruistic-based i

LAITMAN M KABBALAH REVEALED

th only a few of these terms. although they signify spiritual states, if you experience them within, you will also discover their correct names. kabbalah talks about desires and how to satisfy them. it has researched the human soul and its growth from its humble beginning as a spiritual seed to its culmination as the tree of life. once you get the gist of it, you ll learn the rest within your own heart. 40 kabbalah revealed s p r i n g boa r d fo r g row t h let s start where we ended the first chapter. we said that things could be great if we would only learn to use our egoism differently xto bond with others so as to form a single spiritual being. we even learned that there s a means for it xthe method of kabbalah, devised for just that purpose. but if we look around, we can clearly see

l to receive. as we ve said in the previous chapter, the book of zohar writes that at the end of the 20th century a new desire will appear. this new desire is not just another desire; it is the culmination of all the degrees of desires preceding it. it is not only the most powerful desire, but it contains unique features that differentiate it from all other desires. when kabbalists talk about the heart, they aren t referring to the physical heart, but to desires of the first four degrees. but the fifth level of desire is essentially different. it wants satisfaction only from spirituality, not from anything physical. this desire is also the root of the spiritual growth one is destined to experience. for this reason, kabbalists call this desire the point in the heart. a new method for a new

to the physical heart, but to desires of the first four degrees. but the fifth level of desire is essentially different. it wants satisfaction only from spirituality, not from anything physical. this desire is also the root of the spiritual growth one is destined to experience. for this reason, kabbalists call this desire the point in the heart. a new method for a new desire when the point in the heart appears, one begins to shift from wanting worldly pleasures xsex, money, power, and knowledge xto wanting spiritual pleasures. because this is a new kind of pleasure that we re seeking, we also need a new method to satisfy it. the method to satisfy the new desire is called the wisdom of kabbalah (the wisdom of how to receive. to understand this new method, let s look at the difference betwee

but will effortlessly and joyfully flow through eternity in a never-ending stream of bliss and wholeness, united with the creator. i n a n u t s h e l l there are five levels to our desires, divided into three groups. the first group is animal desires (food, reproduction, and home; the second is human desires (money, honor, knowledge, and the third group is the spiritual desire (the point in the heart. as long as only the first two groups were active, we settled for taming our desires through routine, and for suppressing them. when the point in the heart appeared, the first two ways no longer did the job, and we had to look for another way. this is when the wisdom of kabbalah resurfaced, after having been hidden for thousands of years, waiting for the time it would be needed. the wisdom o

the spiritual pyramid. our universe 79 the human phase, which corresponds to the speaking level of the spiritual pyramid, has only been around for the past forty thousand years or so. when humanity completes its evolution of the fourth (and last) phase, evolution will be complete and humanity will reunite with the creator. the fourth phase began some five thousand years ago, when the point in the heart first appeared. as in the spiritual world, the name of the man who first experienced this point was adam. he was adam ha rishon (the first man. the name, adam, comes from the hebrew words, adameh la elyon (i will be like the upper one, and reflects adam s desire to be like the creator. these days, at the start of the 21st century, evolution is completing its development of the fourth phase x

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

s as total altruism and love. even the existence of such feelings is beyond our comprehension; we seem to require an incentive to perform any act that does not promise us some form of personal gain. that is why a quality such as altruism can only be imparted to us from above, and only those of us who have experienced it can understand it. rabbi michael laitman introduction if you listen with your heart to one famous question, i am sure that all your doubts as to whether you should study kabbalah will vanish without a trace. this question is a bitter and a fair one, asked by all born on earth "what is the meaning of my life" rabbi yehuda ashlag, introduction to talmud esser sefirot among all the texts and notes that were used by my rabbi, baruch shalom halevi ashlag, there was one particula

e now subsided, leaving a space to be filled by sensations we have yet to experience. the process of developing new sensory organs is constantly renewed and accumulated in the spiritual, unperceived sphere of our souls. the most important aspect of our reading is the way we feel about the material while reading it, not afterwards. once we experience these feelings, they become revealed within the heart and mind, and manifest themselves when- how to read the text- 13- ever they are needed in the continuous process of the soul s development. rather than rushing to complete reading the text, it is recommended to concentrate on the sections that appeal to us the most. only then will the text be able to help and guide us in our search for personal spiritual ascent. the goal of this text is to h

ide us in our search for personal spiritual ascent. the goal of this text is to help us become interested in the mysteries of life, such as: why were we born into this world? can we enter the spiritual worlds from here? can we ever understand the purpose of the creation? is it possible to perceive the creator, eternity and immortality? how can we begin to grow spiritually? if you listen with your heart to one famous question, i am sure that all your doubts as to whether you should study kabbalah will vanish without a trace. this question is a bitter and a fair one, asked by all born on earth "what is the meaning of my life" rabbi yehuda ashlag- 14- attaining the worlds beyond 1 perceiving the creator generations come and go, yet every generation and every individual asks the same question

perceive the creator. in general, the only cause of our misfortunes, and of the worthless and temporal nature of our lives, is our failure to perceive the creator. kabbalah impels us towards him by teaching us "taste and see that the creator is good" the aim of this text is to guide you through the initial stages of the path to perceiving the creator- 18- attaining the worlds beyond window to the heart it is clear that, since the creation of the world, humanity has suffered torment and pain in such magnitude, it has often been worse than death itself. who, if not the creator, is the source of that suffering? throughout history, how many individuals have been willing to suffer and endure any pain in order to attain superior wisdom and to achieve spiritual elevation? how many of them volunta

heir unbearable torment when they sensed the creator s rejection, they suddenly felt a window opening in their hearts, which until then had been closed to the truth. up until that moment, their hearts had been incapable of feeling anything but their own pain and desires. this window revealed that they were deemed worthy to experience and feel that longed-for "drop of unification" penetrating each heart through its broken walls. hence, all perceiving the creator- 19- their qualities were altered to the opposite, to resemble the qualities of the creator. only then did they realize that they could unite with the creator only while in the depth of their suffering. only then could they grasp oneness with the creator, since his presence was there, as well as the "drop of unification" with him. a

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

n a body, the body, too, is part of a greater system in which it functions as a part of a whole. yet, my attempts to research that question in the scientific framework were met with recurring rejections. i was told that science does not deal with these questions. disillusioned, i had resolved to leave russia as quickly as possible, hoping to continue in israel the research that had so captured my heart. in 1974, after four years of being a refusenik (a person who is denied an exit permit from the soviet union by the government, i received the longed-for exit permit and arrived in israel. alas, here, too, i was only offered to conduct studies and research on the limited single-cell level. i realized i had to search for a place where i could study the general systems of reality. i turned to

nything. we find ourselves in a unique situation: we want to be filled with pleasures, but can t find around us any sources of true pleasure. additionally, we cannot accurately define what it is we want. thus, we find ourselves perplexed and disoriented, like lost children, not knowing which way to turn. although we want something, we don t know what it is or where to find it. we assign the word, heart, to the sum of desires that have evolved in us through our life cycles: physical desires, social desires, and the desire for knowledge. opposite these desires stands the point in the heart, a speck of a new desire that evolves above all other desires. in fact, the point in the heart is the awakening desire to know the upper force, and it is the awakening of pa r t i: k a b b a l a h m e e t

e desires stands the point in the heart, a speck of a new desire that evolves above all other desires. in fact, the point in the heart is the awakening desire to know the upper force, and it is the awakening of pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 38 this desire that brings one to the wisdom of kabbalah as a means to realize this desire. the awakening of the point in the heart brings confusion, a by-product of this point s origins in the upper world. the laws of the upper world pertain to a reality where time, space, and motion do not apply. naturally, our brains are arranged so that we always think in terms of time, space, and motion. but in this new stage, we begin to feel that what determines everything is how we personally sense reality, and that reality in an

that everything depends on how much we have cultivated our abilities to sense. we need time to adjust to the concept that nothing changes except the measure by which we open our tools of sensation. when we have done that, we will begin to sense the world we live in very naturally, simply, without any limitations, preconceptions, rules, oppression, coercion, or exterior pressures. the point in the heart is the beginning of the desire for spirituality. today, relatively few people are at this stage, but their numbers are increasing all the time. eventually, every human being must come to the point where a craving for the creator is uppermost, a point initiated by the above-mentioned envy, meaning the inherent need in every creature to reach the status of the creator. we must understand that

we can compare the above situation to a mother and her child. the mother enjoys her child s pleasure and can therefore give without restraint and delight in it. if i could love someone in such a way that pleasing him or her would feel like my own pleasure, my delight would be unlimited. in order to recognize that principle, our souls had to break and come down to this world. when the point in the heart a genuine desire to reawaken the sensation of the spiritual world awakens in people, they come to the wisdom of kabbalah. the study of the wisdom of kabbalah is the study of our true state: the pre-shattering state. this is the only state that exists. even now we are in it, though we are unaware of it. by wanting to come out of the dark state we are in and awaken to feel our real existence

LAITMAN M THE KABBALAH EXPERIENCE

ethod of kabbalah and the way to conduct their lives, in addition to submitting numerous questions through email and online discussion forums. they come with private questions and general questions alike. still, i often meet new people v in lectures or in more informal discussions v who have not discovered this valuable method, even though the question what is the meaning of my life? burns in the heart of every one of them. all of them seek a clear and scientific answer they can comprehend. therefore, i have decided to gather all the postings that have accumulated on the forum and publish them. from the multitude of material before me, i have chosen those questions and answers, by which anyone can make their first steps in kabbalah. people like you, whose point in the heart (the point that

eal with what we were born to accomplish: correcting ourselves. for true correction, we must choose a place that we feel in our hearts is exactly the right place for us. this need not be because of the presence of a great teacher, one who is highly regarded by others, and not because he is eloquent and knowledgeable. one must choose a place where things are spoken that one wishes to know in one s heart. my advice to you is, search in your heart; be honest with yourself. agree to nothing, not even the smallest thing, if you do not think it s right, because the soul must find the place where it will be corrected. and when the soul begins to develop from a point into a complete vessel of ten sefirot, then you will feel the kabbalists. you will know them, you will be with them, and you will re

from the development of spiritual objects, which upon descending in degrees materialize into the lowest forms v the objects of this world. t h e t h o u g h t o f c r e a t i o n 35 of course, we have developed from the more primitive forms, but not by natural (darwinian) selection. our development came about by the surfacing reshimot v spiritual genes. the first manifestation of the point in the heart is adam in this world. its first development into sensing the creator is abraham. the first manifestation of the method of uniting with the root is the receiving of the torah. i can say only one thing in response to your question: until the point in your heart manifests and forms the first ten sefirot, you will be absolutely unable to understand where you come from and where everything is he

ve already arrived at a certain spiritual level. they must continue to study the wisdom of kabbalah with perseverance t h e k a b b a l a h e x p e r i e n c e 38 despite the obstacles they encounter, as an ox for a burden and as a donkey to the burden. only one who insists on believing can progress, regardless of any reasoning. d e s i r e f o r s p i r i t ua l i t y q: what is the point in the heart and do we all have it? a: every person has a point in the heart, but many people still don t feel it, because they haven t matured enough to feel it. during one s life cycles, one comes to a situation where the point in the heart is revealed. one then begins to feel a desire for spirituality, for the upper one. if one currently does not show interest in the spiritual world, then one is still

d, then one is still not ready for it, and it would be coercion to try to forcefully awaken that desire. but if one does feel a need to discover the upper world, then we must help such a person. there cannot be coercion in either case. kabbalists always say that only a person who cannot do without kabbalah can study it. t h e p o i n t i n t h e h e a r t q: is the development of the point in the heart considered spiritual work with the intent not for her name? a: developing the point in the heart consists of several steps: working lo lishma. working lishma. working not in order to be rewarded. we don t know k the work lo lishma also contributes to the development of the point in the heart. it develops the point under the influence of the group and the teacher below the barrier. therefore

LAITMAN M THE PATH OF KABBALAH

altogether change them. however, we can robe the will to receive with an aim and build a correct way to use that desire. the extent and depth of this aim depend pa r t o n e: t h e b e g i n n i n g 13 solely on us. that is what we call, creation. we must search for the right way to use our natures, our desires. nature comes from the creator, and our job is to know how to use it. the point in the heart is the way we relate to our nature as given to us by the creator, as well as our ability to use it correctly. the heart itself consists of our desires, our yearning for pleasure. anything that is not the creator is regarded as the creature, limited by nature and divided by four degrees of desire: still, vegetative, animate, and speaking (man. man is the only degree that can use nature with a

the creator, as well as our ability to use it correctly. the heart itself consists of our desires, our yearning for pleasure. anything that is not the creator is regarded as the creature, limited by nature and divided by four degrees of desire: still, vegetative, animate, and speaking (man. man is the only degree that can use nature with a special, self-created aim. it is called the point in the heart. the first phase is the fetus, the root coarseness: when one nullifies oneself completely, melts, so to speak, in the creator. after that, the creature must gradually rise to the degree of the creator and overcome the differences that exist between the creator and the creature. using this aim, we seemingly build the creator within us, but all along we feel the self, because the self is reall

o n o f t h e s o u l a person in this world has no soul. there is only one thing to do if we want to understand and realize our true essence, and that is to embark on a spiritual quest with all the zest, eagerness, and willingness to change that we can summon a quest to discover the soul. the journey begins at the exact place where we felt our very first desire for spirituality, the point in the heart. this point is the embryonic soul that demands our return to our spiritual roots. the soul is drawn to the creator and takes us along. we don t know where we are being pulled because the creator is as yet concealed from us. but this point in the soul urges us on to an unknown destination, even though it is still not a real soul. when we begin to work on our spiritual side, the point graduall

er and the greatest is in malchut. the attribute of reception is smaller in keter and hochma than in the other desires; therefore, keter and hochma are considered giving desires. when one is in that state it is called katnut (smallness, infancy. if we in this world have only beastly and corporeal desires, then we live like everything else on earth. our next state begins only when the point in the heart appears in us. then, we begin to feel a mysterious attraction to spirituality that we cannot ease, even though we do not know what spirituality is. if we study kabbalah at that state, we cross the barrier and enter the spiritual world. this is the third situation. at that stage, a screen t h e pa t h o f k a b b a l a h 18 with aviut shoresh (root coarseness) replaces the point in the heart

sity. we live in complete spiritual darkness. the surrounding light shines on the outside and awakens our egoism, our will to receive, yet cannot penetrate this egoism. this is how we are awakened to spirituality. to further awaken us, not necessarily to spirituality, but to any personal achievement, a part of the surrounding light must (seemingly) be inside us. for that purpose, the point in the heart is inserted into our selfish hearts. this point is a gift from above. it is the lowest point of a higher spiritual object, the posterior of a higher partzuf. looking from above, there is nothing but a vessel, screen, and reshimot (reminiscences. but if we look from below, we find that the soul has three lines: right, left, and middle. man must gradually overpower each of the lines and unite

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

conducted through long passages, and led round the lodge seven times; and, after having replied to many questions, he was eventually brought to the centre of the lodge, and there asked what he required. he was told to answer: glight h. in all his perambulations, he had to begin with the left foot. if the candidate violated his o, so it is stated in the book of the dead, his throat was cut and his heart torn out. another degree is mentioned in the papyrus of nesi-amsu, where it is said that the body was cut to pieces and burnt to ashes, and these were spread over the face of the waters to the four winds of heaven. 12. there is in the temple of khnumu in the island of elephantine, just off assouan, a bas-relief which shows us two figures, one of the pharaoh and the other of a priest wearing

s offered to the gods upon these barges at altars wonderfully adorned with flowers and precious embroideries, sometimes built up by stages to a hundred feet or more in the air; but living pictures or scenes were also enacted upon them, having a symbolical meaning connected with the festival which was being celebrated. in such ways was represented the judgment of the dead, with the weighing of the heart by anubis against the feather of maat, the characters of anubis and thoth being played by priests who wore the appropriate masks. i remember also a very gruesome performance of the dismemberment of osiris, in which his body was cut into pieces and then put together again- not the body of a real person, of course, but none the less very realistically enacted. these splendid processions swept

no more guilty of the charge than are the hindus. all men knew and worshipped the one god, amen-ra, the gone without a second h, the centre of whose manifestation on the physical plane is the sun; but they worshipped him under different aspects and through different channels. in one of the hymns addressed to him it was said: 49. the gods adore thee, they greet thee, o thou the one dark truth, the heart of silence, the hidden mystery, the inner god seated within the shrine, thou producer of beings, thou the one self. we adore the souls that are emanated from thee, that share thy being, that are thyself. o thou that art hidden, yet everywhere mani-fest, we worship thee in greeting each god-soul that cometh forth from thee and liveth in us. 50. the ggods h were not considered to be equal with

man lying upon his back. in this position the three great supports correspond to important centres in the human body. the column of the r.w.m. is in the place of the head or brain; that of the w.s.w, corresponds to the generative organs, symbols of strength and virility, and also to the solar plexus, the great ganglionic centre of the sympathetic system; and that of the w.j.w. corresponds to the heart, anciently regarded as the seat of the affections. 98. orientation 99. three reasons are given in the ritual to explain why our lodges are set east and west. in the first place, the sun rises in the east, and the sun is regarded in masonry as a symbol of divinity. secondly, all the western nations look to the east as the source of their wisdom. thirdly, the masons follow the precedent of the

pillars and by el-chai (the living god) the minds and spirits and souls descend, as by their passages or channels(*new encyclopaedia, ii, 280) 193. they form also the portal of the mysteries by which the souls ascend to their divine source; and it is only by passing through them that the sanctuary of man fs true godhead may be reached, that divine splendour which when aroused in the depths of the heart indeed establishes its dwelling-place in strength and stability. 194. in the french working two large pillars are placed inside the lodge on either side of the door, in the west, and the w.s.w. and w.j.p. sit at triangular tables beside these. this arrangement is derived from the chaldaean system. 195. several writers have made persistent attempts to attach a phallic signification to these t

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

y and chronology of the old testament, and upon the curious legends of the craft handed down from operative times in the old charges. thus it was put forward in all seriousness by dr. anderson in his first book of constitutions that adam, our first parent, created after the image of god, the great architect of the universe, must have had the liberal sciences, particularly geometry, written on his heart, while others, less fanciful, have attributed its origin to abraham, moses, or solomon. dr. oliver, writing as late as the first part of the nineteenth century, held that masonry, as we have it to-day, is the only true relic of the faith of the patriarchs before the flood, while the ancient mysteries of egypt and other countries, which so closely resembled it, were but human corruptions of t

tely experience over again the thoughts and the emotions, the pleasures and the pains of a prehistoric past. 34. in the light of this occult knowledge (which is within the reach of the inner sight) masonry is seen to be far greater and holier than its initiates appear generally to realize. as tradition has always indicated, it is found to be a direct descendant of the mysteries of egypt (once the heart of that splendid faith whose wisdom and power were the glory of the ancient world- those mysteries which were the parent and prototype of the secret schools of other neighbouring lands, and its purpose is still to serve as a gateway to the true mysteries of the great white lodge. it offers to its initiates far more than a mere moralization upon building tools, and yet it is founded upon the

erful sacerdotal hierarchy of egypt, headed by its pharaoh. in the inner court of the chief temple he taught them of the light that lighteth every man that cometh into the world- phrase of his that was handed down through the ages, and was echoed in the fourth gospel in its early egyptian-coloured words. he taught them that the light was universal, and that that light, which was god, dwelt in the heart of every man: i am that light, he bade them repeat, that light am i. that light, he said, is the true man, although men may not recognize it, although they neglect it. osiris is light; he came forth from the light; he dwells in the light; he is the light. the light is hidden everywhere; it is in every rock and in every stone. when a man becomes one with osiris the light, then he becomes one

th the whole of which he was part, and then he can see the light in everyone, however thickly veiled, pressed down, and shut away. all the rest is not; but the light is. the light is the life of men. to every man- though there are glorious ceremonies, though there are many duties for the priest to do, and many ways in which he should help men- that light is nearer than aught else, within his very heart. for every man the reality is nearer than any ceremony, for he has only to turn inwards, and then will he see the light. that is the object of every ceremony, and ceremonies should not be done away with, for i come not to destroy but to fulfil. when a man knows, he goes beyond the ceremony, he goes to osiris, he goes to the light, the light amen-ra, from which all came forth, to which all sh

only to turn inwards, and then will he see the light. that is the object of every ceremony, and ceremonies should not be done away with, for i come not to destroy but to fulfil. when a man knows, he goes beyond the ceremony, he goes to osiris, he goes to the light, the light amen-ra, from which all came forth, to which all shall return. 57. osiris is in the heavens, but osiris is also in the very heart of men. when osiris in the heart knows osiris in the heavens, then man becomes god, and osiris, once rent into fragments, again becomes one. but see! osiris the divine spirit, isis, the eternal mother, give life to horus, who is man, man born of both, yet one with osiris. horus is merged in osiris, and isis, who had been matter, becomes through him the queen of life and wisdom. and osiris, i

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

one might anticipate, however, many conservative christians took such infernal images with deadly seriousness, and produced a polemical literature condemning heavy metal and often rock music more generally as satanic. although i had considered doing an encyclopedia about satanism for many years, i hesitated because i was reluctant to immerse myself in such a dark subject matter. i had a change of heart, introduction xv however, following work on a reference book dealing with human rights. this other project brought me face to face with real evil. afterward, i perceived contemporary satanism as a lighthearted subject in contrast to the torture and suffering of innocent human beings that takes place every day in almost every corner of our planet. as with all projects of this scope, i have be

used eye amulets to protect good health. they also used the udjat eye on pottery, rings, and other amulets to ward off the forces of darkness. the udjat eye was the characteristic stylization of the eye of the youthful egyptian sun god horus. the udjat eye was placed on rings in ancient egypt. the scarab beetle symbolized resurrection after death and protection against evil magic. mummies wore a heart scarab as an amulet on their breasts. seals and jeweled charms in the form of scarabs protected wearers against evil. the hebrews, as early as 2200 b.c, wore crescent moons to ward off the evil eye and attached bells to their clothing to ward off evil spirits. in ancient rome (753 b.c. a.d. 476) bronze figures of hands stood in houses to ward off evil. this amulet derives from the instinctiv

walls and vessels as early as ancient rome (753 b.c. a.d. 476) and was considered to be an amulet against sorcery, poisonous air, colic and pestilence, and for protecting cow s milk from witchcraft. similarly, circles inscribed with the names of god were used in england as recently as 1860 to repel demons. eyes and phallic amulet from the book of the angel raziel (fortean picture library) 6 angel heart symbols are widely used on amulets. eyes protect against evil spirits and are found on tombs, walls, utensils, and jewelry. the phallic symbol, often represented by a horn, also protects against the evil eye. the hand is an ancient amulet that has carried forward to the present.hand gestures have long been used to ward off the evil eye. two of the best known gestures are mano cornuta, making

of witchcraft and the night. odysseus used garlic as protection against the witchcraft of circe, who turned his men into swine. garlic, of course, is also used to ward off vampires. for further reading: lockhart, j. g. curses, lucks, and talismans. detroit, mi: single tree press, 1971. ravenwolf, silver. to ride a silver broomstick: new generation witchcraft. st. paul, mn: llewellyn, 1996. angel heart william hjortsberg s 1978 novel falling angel inspired the 1987 film angel heart. violence and religion intertwine with diabolical scenes of voodoo ceremonies, grizzly murders, and hallucinations of bloody horror for the protagonist and for the imaginations of the audience members who are able to sit through this film. robert de niro stars in the part of lou cyphre, who hires detective harry

freedom (3) universal religious freedom (4) universal education (5) universal health (6) universal prosperity, and (7) universal spiritual unfoldment. members work to transmutate the personality through their work with the tarot, the use of symbols, and other techniques. it is believed that a transformed personality will empower the individual to change his environment and bring it closer to the heart s desire. new affiliates of the inner mystery school standing behind bota are referred to as associate members, and receive graded lessons on the order s teachings. they may become members, that is to say working builders, and may affiliate with active chapters around the united states, canada, and a number of other countries around the world. upon receiving advanced instruction, they may pa

LIBER HAD

vra dlv a. a. publication in class d (for winners of the ordeal x) imprimatur: three flags/axes meaning "neteru. v.v.v.v.v. n. fra a. a. o.m. 7 degree= 4square. 000. this is the book of the cult of the infinite within. 00. the aspirant is nuit. nuit is the infinite expansion of the rose; hadit the infinite concentration of the rood("instruction of v.v.v.v.v) 0. first let the aspirant learn in his heart the second chapter of the book of the law("instruction of v.v.v.v.v) 1. worship "i.e" identify thyself with, nuit, as a lambent flame of blue, all-touching, all-penetrant, her lovely hands upon the black earth, and her lithe body arched for love, and her soft feet not hurting the little flowers, even as she is imaged in the stele of revealing "this is the first practice of meditation("ccxx

truction of v.v.v.v.v) 1. worship "i.e" identify thyself with, nuit, as a lambent flame of blue, all-touching, all-penetrant, her lovely hands upon the black earth, and her lithe body arched for love, and her soft feet not hurting the little flowers, even as she is imaged in the stele of revealing "this is the first practice of meditation("ccxx. i" 26. 2. let him further identify himself with the heart of nuit, whose ecstasy is in that of her children, and her joy to see their joy, who sayeth: i love you! i yearn to you. pale or purple, veiled or voluptuous, i who am all pleasure and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arose the coiled splendour within you: come unto me. sing the rapturous love-song unto me! burn to me perfumes! wear to me jewe

LIBER O

names. as a further means of identifying the human consciousness with that pure portion of it which man calls by the name of some god, let him act thus: 4 (a) stand with arms outstretched note 1 (see illustration, in equinox no. 2, p. 13 (b) breathe in deeply through the nostrils, imagining the name of the god desired entering with the breath (c) let that name descend slowly from the lungs to the heart, the solar plexus, the navel, the generative organs, and so to the feet (d) the moment that it appears to touch the feet, quickly advance the left foot about 12 inches, throw forward the body, and let the hands (drawn back to the side of the eyes) shoot out, so that you are standing in the typical position of the god horus, and at the same time imagine the name as rushing up and through the

LIBER 777

dences (continued)24 cxvi. egyptian attribution of parts of the soul. cxvii. the soul (hindu. cxviii. the chakkras or centres of prana (hinduism. cxix. the ten fetters (buddhism. 0 hammemit. 1 kha, or yekh atma sahasrara (above head) aruparga 2 khai, or ka buddhi ajna (pineal gland) vikkikika 3 ba, or baie higher manas visuddhi (larynx) rupraga 4 silabata paramesa 5 patigha 6 lower manas anahata (heart) udakkha 7 kama manipura (solar plexus) mano 8 aib prana svadistthana (navel) sakkya-ditti 9 hati linga sharira muladhara (lingam and anus) kama 1010 kheibt, khat, tet, sahu sthula sharira avigga cxx. magical images of the sephiroth. cxxi* the grades of the order. cxxii. the ten plagues of egypt. 0. 08=0. 1 ancient bearded king seen in profile 10 =18 ipsissimus death of first-born 2 almost a

2 bis. 31 bis. table vi (continued) 33 clxxxii. the human body. clxxxiii. legendary orders of being. 11 respiratory organs sylphs 12 cerebral and nervous systems voices, witches and wizards 13 lymphatic systems lemures, ghosts 14 genital system succubi 15 head and face mania, erinyes [euminides] 16 shoulders and arms gorgons, minotaurs 17 lungs ominous appearances, banshees 18 stomach vampires 19 heart horror, dragons 20 the back mermaids (and l, its zodiacal opposite, banshees 21 digestive system incubi, nightmares 22 liver fairies, harpies 23 organs of nutrition nymphs and undines, nereids &c. 24 intestines lami, stryges, witches 25 hips and thighs centaurs 26 genital system satyrs and fauns, panic-demons 27 muscular system furies, chim ras, boars (as in calydon &c. 28 kidneys, bladder &

m. 2. chasmalim. 3. chaioth. 4. aralim. 5. seraphim. 6. tarshishim. 7. auphanim. 8. auphanim. 9. aishim. 10. taphsarim. and there are many other schemes. col. cii. add daath, ydna. col. ciii. add daath, cerebrum medium, cuius locus est in parte capitis postica. but these have many other attributions, and each is itself divisible: thus chesed and geburah of tiphareth are the breasts; tiphareth the heart; netzach and hod the testicles; jesod the membrum virile; and malkuth, the anus. the signs of the zodiac are variously given, and the planets agree with the face: thus' and, the ears% and, the nostrils! and, the eyes; and, the mouth. the hand: thumb, a; 1st finger, d; 2nd, c; 3rd, e; 4th b. these, however, vary somewhat.10 col. cvi. these abodes are enclosed in four circles: the waters of we

efers to muaum, said (in a letter from c.s. jones to frank bennet) to be the word of a neophyte of a\a, representing the whole course of the breath. spelt \wawm in hebrew, it adds to 93 (it also contains a concealed yod, not pronounced or counted in the numeration, which explains the fourth dot in m. m and the greenish-yellow coloured band in the glyph for the word in pyramidos. lines 1-9: in the heart of the master, section aves( birds, nine magical formula are given as the voices of various symbolic birds, apparently referred to the sephiroth 1-9, thus: 1 (the swan: aumgn (one version has aum) 2 (the phoenix: al 3 (the raven: amen 4 (the eagle: su 5 (the hawk: agla 6 (the pelican: iao 7 (the dove: hriliu 8 (the ibis: abrahadabra 9 (the vulture: mu liber 777 54 line 24: possibly on (ayin

LIBER ALEPH

er aleph cxi. the book of wisdom or folly. an extended and elaborate commentary on the book of the law, in the form of a letter from the master therion to his magical son. this book contains some of the deepest secrets of initiation, with a clear solution of many cosmic and ethical problems .pr monstrance of a.a. equinox iii (1) liber aleph, the book of wisdom or folly was intended to express the heart of my doctrine in the most deep and delicate dimensions [it] is the most tense and intense book that i have ever composed. the thought is so concentrated and, if i may use the word, nervous, that both to write then, and to read now, involved and involves an almost intolerable strain. i remember how i used to sit at my desk night after night.it was the bitterest winter that had been known in

nd mind. either the force of repression carries it, and creates neuroses and insanities; or the revolt against that force, breaking forth with violence, involves excesses and extravagances. all these things are disorders, and against nature. now then learn of me the testimony of history and literature as a great scroll of learning. but the vellum of the scroll is of man.s skin, and its ink of his heart.s blood. k liber aleph vel cxi 4 d legenda de amore (fables of love) he fault, that is fatality, in love, as in every other form of will, is impurity. it is not the spontaneity thereof which worketh woe, but some repression in the environment. in the fable of adam and eve is this great lesson taught by the masters of the holy qabalah. for love were to them the eternal eden, save for the repr

no right but to do thy will. do that, and no other shall say nay. thou seest, o my son, that all conscious opposition to thy will, whether in ignorance, or by obstinacy, or through fear of others, may in the end endanger even thy true self, and bring thy star into disaster. and this is the true key to dreams; see that thou be diligent in its use, and unlock therewith the secret chambers of thine heart. t the book of wisdom or folly 15 x de via per empyr um (of the way through the empyrean) oncerning thy travellings in thy body of light, or astral journeys and visions so-called, do thou lay this wisdom to thy heart, o my son, that in this practice, whether things seen and heard be truth and reality, or whether they be phantoms in the mind, abideth this supreme magical value, namely: wherea

son, i like not this word, govern, for a law is but a statement of the nature of the thing to which it applieth. nor nothing is compelled save only by nature of its own true will. so therefore human law is a statement of the will and of the nature of man, or else it is a falsity contrary thereunto, and becometh null and of no effect. s the book of wisdom or folly 65 bm de corde candido (of a pure heart) hink also, o my son, of this image, that if two states be at peace, a man goeth between them without let; but if there be war, all gateways are forthwith closed, save only for a few, and these are watched and guarded, so that the obstacles are many. this then is the case of magick; for if thou have brought to harmony all principles within thee, thou mayst work easily to transmute a force in

anst thou work? for our master hermes trismegistus hat written at the head of his tablet of emerald this word: that which is above is like that which is below, and that which is below is like that which is above, for the performance of the miracle of the one substance. how then, if these be not alike? if the substance of thee be two, and not one? and herein is the need of the confession of a pure heart, as is written in the book of the dead. t liber aleph vel cxi 66 bn de conformitate magi (of the conformity of a magician) ee to it therefore, o my son, that thou in thy working dost no violence to the whole will of the all, or to the will common to all those beings (or by-comings) that are of one general nature with thee, or to thine own particular will. for first of all thou art necessaril

LIBER ARARITA

i vel ararita 12. and they are not deceived by any of these things; for by their subtlety do they expand them all into the twelve rays of the crown. 13. and these twelve rays are one. 11 vi t 0. deeper and deeper into the mire of things! farther and farther into the never-ended expansion of the abyss. 1. the great goddess that bendeth over the universe is my mistress; i am the winged globe at her heart. 2. i contract ever as she ever expandeth. 3. at the end it is all one. 4. our loves have brought to birth the father and creator of all things. 5. he hath established the elements, the athyr, the air, the water, the earth, and the fire. 6. he hath established the wanderings stars in their courses. 7. he hath ploughed with the seven stars of his plough, that the seven might move indeed, yet

LIBER ARCANORUM

vidit asar in amenti svb figvra ccxxxi liber carcerorvm tin qliphoth cvm suis geniis a d d e n t v r s i g i l l a e t nomina eorvm a a publication in class a 1 liber xxii domarvm mercvrii cvm svis geniis liber xxii carcerorvm qliphoth cvm svis geniis compare abgdhwzjfyklmnsopxqrs t with. xgbojkdhcmwssczpqapzfb 2 (this book is true up to the grade of adeptus exemptus. v.v.v.v.v. 8, 38) 0. a, the heart of iao, dwelleth in ecstasy in the secret place of the thunders. between asar and asi he abideth in joy. 1. the lightnings increased and the lord tahuti stood forth. the voice came from the silence. then the one ran and returned. 2. now hath nuit veiled herself, that she may open the gate of her sister. 3. the virgin of god is enthroned upon an oyster-shell; she is like a pearl, and seeketh

stasy in the secret place of the thunders. between asar and asi he abideth in joy. 1. the lightnings increased and the lord tahuti stood forth. the voice came from the silence. then the one ran and returned. 2. now hath nuit veiled herself, that she may open the gate of her sister. 3. the virgin of god is enthroned upon an oyster-shell; she is like a pearl, and seeketh seventy to her four. in her heart is hadit the invisible glory. 4. now riseth ra-hoor-khuit, and dominion is established in the star of the flame. 5. also is the star of the flame exalted, bringing benediction to the universe. 6. here then beneath the winged eros is youth, delighting in the one and the other. he is asar between asi and nepthi; he cometh forth from the veil. 7. he rideth upon the chariot of eternity; the whit

e holy virgin appeared as a fluidic fire, making her beauty into a thunderbolt. 18. by her spells she invoked the scarab, the lord kheph- ra, so that the waters were cloven and the illusion of the powers was destroyed. 19. then the sun did appear unclouded, and the mouth of asi was on the mouth of asar. 20. then also the pyramid was builded so that the initiation might be complete. 21. and in the heart of the sphinx danced the lord adonai, in his garlands of roses and pearls making glad the concourse of things; yea, making glad the concourse of things. liber ccxxxi 4 the genii of the 22 scales of the serpent and of the qliphoth a a .u-iao-u .a. o[ b be .qaoooabitom. g gitwnosapfwllois. d dhnaxartarwq [x= st. h hoo-oorw-ix. w vuaretza.[a secret name follows. z zoowasar. j chiva-abrahadabra

LIBER ASTARTE

ough the rites themselves are ceremonially equivalent. there should, however, be one symbol declaring the transcending of such limitations; and with regard to the deity also, there should be some one affirmation of his identity both with all other similar gods of all other nations, and with the supreme of whom all are but partial reflections. 3. concerning the chief place of devotion. this is the heart of the devotee, and should be symbolically represented by that room or spot which he loves best.1 and the dearest spot therein2 shall be the shrine of his temple. it is most convenient if this shrine and altar should be sequestered in woods, or in a private grove, or garden. but let it be protected from the profane. 4. concerning the image of the deity. let there be an image of the deity;3 f

stick; for his suffumigations a burning match, for his libation a glass of water? but let him consecrate each thing that he useth to the service of that particular deity, and not profane the same to any other use. svb figvra clxxv 5 16. continuation. next, concerning his time, if it be short. let him labour mentally upon his invocation, concentrating it, and let him perform this invocation in his heart whenever he hath the leisure. and let him seize eagerly upon every opportunity for this. 17. continuation. third, even if he have leisure and preparation, let him seek ever to bring inward the symbols, so that even in his well-ordered shrine the whole ceremony revolve inwardly in his heart, that is to say in the themple of his body, of which the outer temple is but an image. for in the brain

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

y toil, may give better devotion to him. or, whatever it may be that he is doing, let him reason it out in his mind, drawing it through circumstance and circumstance to that one end and conclusioon of the matter. and let him not perform the act until he hath done this. as it is written .liber vii. cap. v. 22. every breath, every word, every thought, is an act of love with thee. 23. the beat of my heart is the pendulum of love. 24. the songs of me are the soft sighs: astarte vel liber berylli 6 25. the thoughts of me are very rapture: 26. and my deeds are the myriads of thy children, the stars and the atoms. and remember well, that if thou wert in truth a lover, all this wouldst thou do of thine own nature without the slightest flaw or failure in the minutest part thereof. 19. concerning th

spirit giveth life, and answer: except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.1 yet shalt thou also beware of disputation with the devil, and pride in the cleverness of thine answers to him. therefore, if thou hast not lost the power of silence, let it be first and last employed against him.2 30. concerning the enflaming of the heart. now learn that these methods are dry one and all. intellectual exercises, moral exercises, they are not love. yet as a man, rubbing two dry sticks together for long, suddenly found a spark, so also from time to time will true love leap unasked into thy meditation. yet this shall die and be reborn again and again. it may be that thou hast no tinder near. in the end shall come suddenly a grea

LIBER AZAZEL

the custodian of the flame- nay, the flame itself. 11. i burn, but shall never be consumed, for my fire is the flame of purity and the exalted nature. i am the uplifting and the consoler. 12. be not mistaken, for though i console, it is a terrible consolation which destroys all that is weak and nurtures all that is beautiful and strong. my power is to be feared and respected, not adored with the heart of mindless servitude. 13. stand upright! i will not hold you, nor will i comfort you. only the strong are mine, the weak will be cast aside in my path. 14. my power is the power of transformation, my glory is the glory of the breaking dawn. my majesty has been present from the ancient of days. 15. i am azazel. i am he who strengthens; he who inspires; he who creates. 16. i am also he who we

LIBER CCCXXXV ADONIS

the girl. her body blackens babylon! the boy. her eyes turn midnight fs murk to grey! the girl. her breasts make midnight of the day! the boy. about her, suave and subtle, swims the musk and madness of her limbs! the girl. her mouth is magic like the moon fs. the boy. her breath is bliss! the girl. her steps are swoons [enter astarte, with her five handmaidens. the boy. away, away! the girl. with heart.s accord, to leave his lady to our lord [they go out. the boy. let him forget our service done of palm-leaves waved, that never tires, in his enchanted babylon of infinite desires [astarte kneels at the foot of the couch, and taking the feet of esarhaddon in her hands, covers them with kisses. astarte. nay, never wake! unless to catch my neck and break me up with kisses.never sleep, unless t

he feet of esarhaddon in her hands, covers them with kisses. astarte. nay, never wake! unless to catch my neck and break me up with kisses.never sleep, unless to dream new pains impossible to waking! girls! with more than dream.s address, wake him with perfume till he smile, with strokes adonis 5 softer than moonbeams till he turn, and sigh, with five slow drops of wine between his lips until his heart heave, with young thrills of song until his eyelids open, and the first and fairest of ye greet him like a flower, so that awakened he may break from you and turn to me who am all these in one. 1st maiden. here is the wealth of all amber and musk, secreted by stealth in the domes of the dusk! 2nd maiden. here the caress of a cheek.let it stir the first liens of liesse not to me.but to her! 3

ance adonis is this soul fs inheritance. all else is madness. esarhaddon. mad! mad! mad! mad! mad! why say you this? who are you? sad? glad? bad? bad! bad! speak, speak! bleak peak of mystery? weak cheek of modesty? psyche. oh, pardon me! i did not mean to move you thus. esarhaddon. i am stirred too easily. you used a shameful word! psyche. accept my sorrow. i am all alone in this black night. my heart is stone, my limbs are lead, mine eyes accurst, my throat a hell of thirst. liber cccxxxv 10 my husband.they suppose him dead. they made me wear these weeds. could i in my heart credit half they said, not these funereal robes should wrap me round, but the white cerements of a corpse, and high upon a pyre of sandal and ebony, should dare through flame the inequitable profound! but only these

abroad, the black rose of the east! men and women. arise! arise! the feast is spread, the wine is poured; the singers wait eager to lure and lull; the dancers tread impatient to invoke the lords of fate. arise, arise! the feast delayed delays the radiant raptures that must crown its ways. astarte. come now. ah! still the pallor clings? wine will redeem the roses. stretch the strings of thy slack heart! still trembling? lean on me! this shoulder could hold up eternity [they go forth to the banquet. 16 scene ii. the hall of the palace of astarte. onyx, alabaster, porphyry and malachite are the pillars; and the floor of mosaic. in the high seat is astarte, on her right hermes, a greek physician. he is a slight, old man, with piercing eyes and every mark of agility and vigour. his dress is th

out, as i suspect, he was this woman fs husband. astarte. then select a.you know.something suitable.to put her where she won.t worry me, or want a suitor. hermes. i understand you; but i.m old; your beauty might fail to make me careless of my duty. astarte. i.ll take the risk. hermes. then let me see the victim; if bound, we.ll loosen him; if loose, constrict him. there, madam, in one phrase from heart to heart, lies the whole mystery of the healer.s art! where is the pathic? astarte. hush! in babylon we say .the patient. hermes. yes? astarte. it.s often one. for babylonish is so quaint a tongue one often goes too right by going wrong! i fll call him from the garden [goes out. hermes (alone. is there need to see the man? he.s simply off his feed. a child could see the way to make him heart

LIBER CCXLII AHA

e false shadows of the never-waning moon of love. aha! 3 olympas. what thought is worthy? marysas. truly none save one, in that it is but one. keep the mind constant; thou shalt see ineffable felicity. increase the will, and thou shalt find it hath the strength to be resigned. resign the will; and from the string will.s arrow shall have taken wing, and from the desolate abode found the immaculate heart of god! olympas. the word is hard! marysas. all things excite their equal and their opposite. be great, and thou shalt be.how small! be naught, and thou shalt be the all! eat not; all meat shall fill thy mouth: drink, and thy soul shall die of drouth! fill thyself; and that thou seekest is diluted to its weakest. empty thyself; the ghosts of night flee before the living light. who clutches s

his partial i, this moan of an hurt beast! sores keep alive by scratching. health is peace. unknown and unexpressed because at ease are the most high congruities. olympas. then death is thine .attainment? i can do no better than to die! marysas. indeed, that .i. that is not god is but a lion in the road! knowest thou not (even now) how first the fetters of restriction burst? in the rapture of the heart self hath neither lot nor part. olypmas. tell me, dear master, how the bud first breaks to brilliance of bloom: what ecstasy of brain and blood shatters the seal upon the tomb of him whose gain was the world.s loss our father christian rosycross! marysas. first, one is like a gnarled old oak on a waste heath. shrill shrieks the wind. night smothers earth. storm swirls to choke the throat of

rending roar!.and night is darker than before. olympas. nay, master, master! terror hath so fierce an hold upon the path? life must lie crushed, a charred black swath, in that red harvest fs aftermath! marysas. life lives. storm passes. clouds dislimn. the night is clear. and now to him who hath endured is given the boon of an immeasurable moon. the air about the adept congeals to crystal; in his heart he feels one needle pang; then breaks that splendour infinitely pure and tender .and the ice drags him down! olympas. but may our trembling frame, our clumsy clay, endure such anguish? marysas. in the worm lurks an unconquerable germ identical. a sparrow fs fall were the destruction of the all! more; know that this surpasses skill to express its ecstasy. the thrill burns in the memory like t

time. my lord, my lord, even now i see thee there in infinite motion! and beyond there is the disk, the wheel of things; like a black boundless diamond whirring with millions of wings! olympas. master! marsyas. know also that above these portents hangs no veil of love; but, guarded by unsleeping eyes of twice seven score severities, the veil that only rips apart when the spear strikes to jesus f heart! a mighty guard of fire are they with sabres turning every way! their eyes are millstones greater than the earth; their mouths run seas of blood. liber ccxlii 10 woe be to that accursed man of whom they are the iniquities! swept in their wrath fs avenging flood to black immitigable seas! woe to the seeker who shall fail to rend that vexful virgin veil! fashion thyself by austere craft into a

ay, not to veil the truth to him who sought it, groping in the dim halls of illusion, said the sages in all the realms, in all the ages .keep silence. by a word should come your sight, and we who see are dumb! we have sought a thousand times to teach our knowledge; we are mocked by speech. so lewdly mocked, that all this word seems dead, a cloudy crystal blurred, though it cling closer to life fs heart than the best rhapsodies of art! olympas. yet speak! marsyas. ah, could i tell thee of these infinite things of light and love! there is the peacock; in his fan innumerable plumes of pan! oh! every plume hath countless eyes .crown of created mysteries. each holds a peacock like the first. olympas. how can this be? marsyas. the mind fs accurst. it cannot be. it is. behold, battalion on battal

LIBER CHANOKH

f lamentation and weeping laid up for the earth: which burn night and day, and vomit out the heads of scorpions, and live sulphur mingled with poison. these be the thunders that, 5678 times in the twenty-fourth part of a moment, roar with a hundred mighty earthquakes and a thousand times as many surges, which rest not, neither know any* time here.11 one rock bringeth forth a thousand, even as the heart of man doth his thoughts. woe! woe! woe! woe! woe! woe! yea, woe be to the earth, for her iniquity is, was, and shall be great. come away! but not your mighty sounds! the angle of d of c in the tablet of c. the prince of the chariot of the waters. the eleventh key oxiayala holado, od zodirome o coraxo das zodiladare raasyo. od vabezodire cameliaxa od bahala: niiso!12 salamanu telocahe! casar

LIBER CLXV A MASTER OF THE TEMPLE

, and i feel that had i (or if i) lived longer upon this planet it would have been my life work, indeed it must have been, to help others to the path. therefore to those who follow after are these lines written in the hope that they may be saved one drop of the anguish i now suffer. whatever may have happened in this last three days, the results of my thoughts amount to this. i who have found the heart of the shining triangle, who have indeed become one with the great white brotherhood, who have heard the voice of god in all its sweetness, who have made that message a part (nay all) of my being, who have held my beloved in my arms, who have become my beloved and lost myself therein, who have for ever given up my lower self, who have conquered death, who have felt the pain of the whole worl

cern the star clearly. someone said you must travel up through the roof to the star. did so, and discovered i was without clothes. some time elapsed before i could get near the star, but on doing so i was whirled round it three times and alighted. then became conscious that the body had given place to a flame only. ascended as a flame into the air. became dimly conscious that the flame was in the heart of a larger body. strove still to rise, but came to blackness. returned and disrobed. gave thanks and entered diary [this is very good indeed, as a start. it should be repeated with everincreasing persistence. the time occupied tells me its faults more than the text. a good rising should take 1? to hours. o.m] nov. 28, 11:5 to 11:27 p.m. astral journey. drew, with wand, in front of me, a cir

LIBER CORDIS CINCTI SERPENTE

ts it deals with the theory and practice of running a magical order; it may also include, overlap with, or be identical with one or more of the rituals alpha, beta and gamma mentioned in gliber dclxxi vel aort h (a version of the neophyte initiation ritual which survives in typescrip gliber lxv l i b e r c o r d i s c i n c t i serpente svb figvra ynda v a a publication in class a 1 i 1. i am the heart; and the snake is entwined about the invisible core of the mind. rise, o my snake! it is now is the hour of the hooded and holy ineffable flower. rise, o my snake, into brilliance of bloom on the corpse of osiris afloat in the tomb! o heart of my mother, my sister, mine own, thou art given to nile, to the terror typhon! ah me! but the glory of ravening storm enswathes thee and wraps thee in

on the corpse of osiris afloat in the tomb! o heart of my mother, my sister, mine own, thou art given to nile, to the terror typhon! ah me! but the glory of ravening storm enswathes thee and wraps thee in frenzy of form. be still, o my soul! that the spell may dissolve as the wands are upraised and the aons revolve. behold! in my beauty how joyous thou art, o snake that caresses the crown of mine heart! behold! we are one, and the tempest of years goes down to the dusk, and the beetle appears. o beetle! the drone of thy dolorous note be ever the trance of this tremulous throat! i await the awakening! the summons on high from the lord adonai, from the lord adonai! 2. adonai spake unto v.v.v.v.v, saying: there must ever be division in the word. 3. for the colours are many, but the light is o

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

hou yieldest not. 45. go thou unto the outermost places and subdue all things. 46. subdue thy fear and thy disgust. then.yield! 47. there was a maiden that strayed among the corn, and sighed; then grew a new birth, a narcissus, and therein she forgot her sighing and her loneliness. 48. even instantly rode hades heavily upon her, and ravished her away. 49 (then the scribe knew the narcissus in his heart; but because it came not to his lips, therefore was he shamed and spake no more) 50. adonai spake yet again with v.v.v.v.v. and said: the earth is ripe for vintage; let us eat of her grapes and be drunken thereon. 51. and v.v.v.v.v. answered and said: o my lord, my dove, my excellent one, how shall this word seem unto the children of men? 52. and he answered him: not as thou canst see. liber

er than the milk of the stars, and her lips red and warm as the sunset, and her life of a white heat like the heat of the midmost sun. 14. then rose she up from the abyss of ages of sleep, and her body embraced me. altogether i melted into her beauty and was glad. 15. the river also became the river of amrit, and the little boat was the chariot of the flesh, and the sails thereof the blood of the heart that beareth me, that beareth me. 16. o serpent woman of the stars! i, even i, have fashioned thee from a pale image of fine gold. 17. also the holy one came upon me, and i beheld a white swan floating in the blue. 18. between its wings i sate, and the aons fled away. 19. then the swan flew and dived and soared, yet no whither we went. 20. a little crazy boy that rode with me spake unto the

LIBER CXCVII STORY OF SIR PALAMEDES

he knew his father. still he sate, nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. the knight approves the justice done, and pays with that his rowels. debt; while yet the forehead of the son stands beaded with an icy sweat. god.s angel, standing sinister, unfurls this scroll.a sable stain .who wins the spur shall ply the spur upon his proper heart and brain. he gave the sign of malison on traitor knights and perjured men; and ever by the sea rode on sir palamede the saracen. 5 ii behold! arabia.s burning shore rings to the hoofs of many a steed. lord of a legion rides to war the indomitable palamede. the paynim fly; his troops delight in murder of many a myriad men, following exultant into fight sir palamede the saracen. now when a ye

llume the deep, the blue pavilions blaze to heaven. silent and stern the northward way they ride; alone before his men staggers through black to rose and grey sir palamede the saracen. 8 iii there is a rock by severn mouth whereon a mighty castle stands, fronting the blue impassive south and looking over lordly lands. oh! high above the envious sea this fortress dominates the tides; there, ill at heart, the chivalry of strong sir palamede abides. now comes irruption from the fold that live by murder: day by day the good knight strikes his deadly stroke; the vultures claw the attended prey. but day by day the heathen hordes. gather from dreadful lands afar, a myriad myriad bows and swords, as clouds that blot the morning star. soon by an arrow from the sea the lady of palamede is slain; his

ed dart: it fareth ever sure and staunch, and smiteth him upon the haunch. liber cxcvii 30 then as sir palamede overhauls the stricken quarry, slack it droops, staggers, and final down it falls. triumph! gape wide, ye golden walls! lift up your everlasting doors, o gates of camelot! see, he swoops down on the prey! the life-blood pours: the poison works: the breath implores its livelong debt from heart and brain. alas! poor stag, thy day is done! the gallant lungs gasp loud in vain: thy life is spilt upon the plain. sir palamede is stricken numb as one who, gazing on the sun, sees blackness gather. blank and dumb, the good knight sees a thin breath come out of his proper mouth, and dart over the plain: he seeth it sure by some black magician art shape ever closer like an hart: while such a

mede is stricken numb as one who, gazing on the sun, sees blackness gather. blank and dumb, the good knight sees a thin breath come out of his proper mouth, and dart over the plain: he seeth it sure by some black magician art shape ever closer like an hart: while such a questing there resounds as god had loosed the very pit, or as a thirty couple hounds are in its belly as it bounds! full sick at heart, i ween, was then the loyal knight, the weak of wit, the butt of lewd and puny men, sir palamede the saracen. 31 xiv northward the good knight gallops fast, resolved to seek his foe at home, when rose that vision of the past, the royal battlements of rome, a ruined city, and a dome. there in the broken forum sat a red-robed robber in a hat .whither away, sir knight, so fey .priest, for the d

of dawn illume their dreadful peaks. there dragons stretch their horrid coils adown the winding clefts and creeks: from hideous mouths their venom boils. but palamede their fury .scapes, their malice by his valour foils, climbing aloft by bays and capes of rock and ice, encounters oft the loathly sprites, the misty shapes of monster brutes that lurk aloft. o! well he works: his youth returns his heart revives: despair is doffed and eager hope in brilliance burns within the circle of his brows as fast he flies, the snow he spurns. ah! what a youth and strength he vows to the achievement of the quest! and now the horrid height allows liber cxcvii 42 his mastery: day by day from crest to crest he hastens: faster fly his feet: his body knows not rest, until with magic speed they ply like oars

LIBER CXX

hy nostrils (the officer unstops the nostrils of the candidate, and breaths from his nostrils upon them "homage to thee, o thou lord of brightness, at the head of the great house, prince of the night& of thick darkness, i am come forth as a pure khu. my two hands are behind me and my lot is as that of my forefathers! o grant thou me thy mouth, that i may speak therewith, and guide thou to me mine heart in the hour of cloud and darkness (the officer removes the mouth wrapping, and kisses the candidate upon the mouth "homage to thee, o ra, who in thy setting art tum-heru-khut, of thou divine one, o thou who hast formulated thy father& made fertile thy mother! thou primeval orb, whence all things arise! when thou appearest in the back of thy bark men shout for joy at thee, thou maker of the g

e sektet boat is glad, and the matet boat rejoiceth, and they greet thee with exaltation as thou journeyest along. the god nu is content and thy mariners are satisfied. the uraeus hath overthrown thine enemies& thou hast carried off the legs of apep (the officer unbinds the legs of the candidate "thou art beautiful o ra, each day; and thy mother nuit embraceth thee; thou settest in beauty and thy heart is glad when thou in the horizon of manu the mountain of the west; and the holy ones thereof rejoice. the hearts of the lords of the tuat are glad when thou sendest forth thy light in amentet; their two eyes are directed towards thee (the officer removes the eye-bandage, makes a flash of light, and gazes deeply into the eyes of the candidate, as he says "they press forward to see thee; their

traitors breath. etc (he then approaches the candidate and says "repeat after me: i who am nothing deny all that i was; i who am nothing affirm all that i shall be. i swear that as nuit is about me, as hadit is within me, so am i ra-hoor-khuit! and blessing and worship to the beast, the prophet of the lovely star (the officer withdrawing the brand 666 from the altar, marks the candidate on brow, heart& head. the officer now circumambulates the temple 11 times reciting "i am the girdle of the robe of the god nu (here he robes the candidate in the proper robe) which shineth and sheddeth light upon that which belongeth to his breast, sending forth light into darkness, bringing to peace the two gods that are at war in his heart. mine is the mighty spell that raiseth up him that was fallen. i

ways; yea, i am he, the bornless spirit, having sight in the feet; strong and the immortal fire! i am he, the truth! i am he, that hate that evil should be wrought in the world! i am he, that lighteneth and thundereth! i am he, from whom is the shower of the life of earth. i am he, whose mouth ever flameth! i am he, the begetter and manifester unto the light. i am he, the grace of the world! the heart girt with a serpent is my name (they go to the throne "o my seat, o my throne, come unto me! and be ye round about me (he sets the candidate on his throne "i am your lord, o ye gods, come ye and take your places in my train (the officer prostrates himself before the candidate, and worships him (the officer rises and takes his spear from beside the candidate. he touches with its point the bra

LIBER DCCCLX JOHN ST

rk hitherto has been preliminary; the intention is to get the chitta (thought-stuff) flowing evenly in one direction. 7.00- 7.16. 8.10- 8.32 john st. john 21 also one practises detaching it from the vrttis (impressions. one looks at everything without seeing it. o coffee! by the mighty name of power do i invoke thee, consecrating thee to the service of the magic of light. let the pulsations of my heart be strong and regular and slow! let my brain be wakeful and active in its supreme task of self-control! that my desired end may be effected through thy strength, adonai, unto whom be the glory for ever! amen without lie, and amen, and amen of amen. 11.00. i now proceed to the hammam. 12.00. the bath is over. i continued the mantra throughout, which much alleviated the torture of massage. but

eady duly prepared by 671. 12.57. alas! in vain have i tried even the supreme ritual of awaiting the beloved, although once i thought.ah! give unto thy beloved in sleep! how ashamed i should be, though! for an earthly lover one would be on tiptoe of excitement, trembling at every sound, eager, afraid. i will, however, rise and open (as for a symbol) the door and the window. oh that the door of my heart were ever open! for he is always there, and 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 671 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

f 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. 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 came up last night with dr. roland was that of writing rubbish for magazines. he thought that one could do it in the intervals of serious work; but i do not think that one should take the risk. i have spent these many years tr

rs. 3. the threshold. 1 [the signs in ritual 671 are the signs of horus (the enterer) and harpocrates (silence, the old g.d. neophyte signs. t.s] 2 [the .secret word. of ritual 671. it is said to enumerate to 93. t.s] 3[.who art thou? whence came thou? whither goest thou? what seekest thou (the second and third are bracketed together. t.s] john st. john 35 the chorus of purification. the hymn .my heart, my mother. as already written, years ago.1 4. at the altar. the accusation and defence as antiphonies. 5. the journey. bar and pass, and the 4 visions even as a mighty music. 6. the hanged man.the descent of adonai. 7. the installation.signs, etc. sealing as for opening; but insert sacrament. 1.15. during a lunch of 12 oysters, cepes bordelaise, tarte aux cerises, cafe noir, dispatched with

ed higher formula in the course of my working. 1 [it is a verse paraphrase of cap. xxx of the book of the dead. t.s] liber dccclx 36 1.55. my pr.na is acting in a feverish manner; a mixture of fatigue and energy. this is not good: it probably comes from bolting that big lunch, and may mean that i must sleep to recover equilibrium. i will, however, use the pentagram ritual on my an.hata-cakra [the heart; a nervecentre in hindu mystical physiology..ed] and see if that steadies me (p.s..yes: instantly. notice, please, how in this condition of intense magical strain the most trifling things have a great influence. normally, i can eat anything in any quantity without the slightest effect of any sort; witness my expeditions and debauches; nothing upsets me. p.s..but notice, please! normally half

LIBER DCLXXI VEL PYRAMIDOS

ackwards. but it is very dangerous. it opens the gates of hell) liber dclxxi vel pyramidos 5 the pilgrim of the way. thus i pass by with force and care, advance with fortitude and wit, in the straight path, or else their snare were surely infinite. the passing of the second pylon (stagger and fall back to earth. suit action to words) asar! who clutches at my throat? who pins me down? who stabs my heart? i am unfit to pass within this pylon of the hall of maat (rubric as before) the lustral water! let thy flood cleanse me.lymph, marrow, and blood! the scourge, the dagger and the chain purge body, breast and brain! the fire informing! let the oil balance, assain, assoil! still, in corpse-position: for i am come with all this pain to ask admission to the shrine. i know not why. i ask in vain

flood cleanse me.lymph, marrow, and blood! the scourge, the dagger and the chain purge body, breast and brain! the fire informing! let the oil balance, assain, assoil! still, in corpse-position: for i am come with all this pain to ask admission to the shrine. i know not why. i ask in vain unless it be that i am thine. i am mentu his truth-telling brother, who was master of thebes from my birth. o heart of me! heart of my mother! o heart that i had upon earth! stand not thou up against me, a witness! oppose me not, judge, in my quest! 6 liber dclxxi accuse me not now of unfitness before the great god, the dread lord of the west (change this part to your own motto. work the scansion correctly: speak fair words for ou mh. may he flourish in the place of the weighing of hearts by the marsh of

hoor-apep cries. now i the son of man arise and follow. dead where asar lies! lie down in sign of hanged man: i gild my left foot with the light. i gild my phallus with the light. i gild my right knee with the light. i gild my right foot with the light. i gild my left knee with the light. i gild my phallus with the light. i gild mine elbow with the light. i gild my navel with the light. i gild my heart wedge with the light. i gild my black throat with the light. i gild my forehead with the light. i gild my phallus with the light. the three-fold star cross-crowned, i rise partaker of the mysteries. rising in sign mulier asar un-nefer! i am thine waiting thy glory in the shrine, thy bride, thy virgin, ah my lord! smite through the spirit with thy sword asar un-nefer! rise in me the chosen ca

LIBER E

k be accomplished duly; yea, let it be accomplished duly [if any really important or remarkable results should occur, or if any great difficulty presents itself, the a a should be at once informed of the circumstances [the following announcement appeared in equinox i (7. the plates referred to follow. t.s] some of the weaker brethren having found the postures in liber e too difficult, the pitiful heart of the pramonstrator of a a has been moved to authorise the publication of additional postures, which will be found facing this page. an elderly, corpulent gentleman of sedentary habit has been good enough to pose, so that none need feel debarred from devoting himself to the great work on the ground of physical infirmity* all material by aleister crowley (c) ordo templi orientis jaf box 7666

LIBER HAD

and with paragraph numbers addheliber had svb figvra dlv v a a publication in class d (for winners of the ordeal x) imprimatur. v.v.v.v.v. n. fra. a a o.m. 7 =4 1 000. this is the book of the cult of the infinite within. 00. the aspirant is nuit. nuit is the infinite expansion of the rose; hadit the infinite contraction of the rood (instruction of v.v.v.v.v) 0. first let the aspirant learn in his heart the second chapter of the book of the law (instruction of v.v.v.v.v) 1. worship, i.e, identify thyself with, nuit, as a lambent flame of blue, all-touching, all-penetrant, her lovely hands upon the black earth, and her lithe body arched for love, and her soft feet not hurting the little flowers, even as she is imaged in the stele of revealing. this is the first practice of meditation (ccxx

truction of v.v.v.v.v) 1. worship, i.e, identify thyself with, nuit, as a lambent flame of blue, all-touching, all-penetrant, her lovely hands upon the black earth, and her lithe body arched for love, and her soft feet not hurting the little flowers, even as she is imaged in the stele of revealing. this is the first practice of meditation (ccxx. i. 26. 2. let him further identify himself with the heart of nuit, whose ecstasy is that of her children, and her joy to see their joy, who sayeth i love you! i yearn to you! pale or purple, veiled or voluptuous, i who am all pleasure and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arouse the coiled splendour within you: come unto me. sing the rapturous love-song unto me! burn to me perfumes! wear to me jewels!

LIBER HHH

thou feel in thy body, which shall shiver and leap with the shock, and that also must both be suffered and overcome. 4. after the lightning-flash, resteth in the zenith a minute point of light. and this light shall radiate until a right cone be established upon the sea, and it is day. with this thy body shall be rigid, automatically; and this shalt thou let endure, withdrawing thyself into thine heart in 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. liber hhh sub figura cccxli 3 but in the end he is overthrown by death, who covers him with a black cross. let his body

LIBER ISRAFEL

he lightning of mine eye! ever rushing on, in the splendour of the daily glorified ra: giving my life to the dwellers of earth. 9. if i say gcome up upon the mountains! h the celestial waters shall flow at my word. for i am ra incarnate! khephra created in the flesh! i am the eidolon of my father tmu, lord of the city of the sun! 10. the god who commands is in my mouth! the god of wisdom is in my heart! my tongue is the sanctuary of truth! and a god sitteth upon my lips. 11. my word is accomplished every day! and the desire of my heart realises itself, as that of ptah when he createth! i am eternal; therefore all things are as my designs; therefore do all things obey my word. therefore do thou come forth unto me from thine abode in the silence: unutterable wisdom! all-light! all-power! svb

LIBER LIBERI VEL LAPIDIS LAZULI

butting each other and goring like bulls upon earth. i was afraid. 4. thus they ceased fight, and turned upon me, and i was sorely crushed and torn. 5. i had rather have been trampled by the world-elephant. 6. o my god! thou art my little pet tortoise! 7. yet thou sustainest the world-elephant! 8. i creep under thy carapace, like a lover into the bed of his beautiful; i creep in, and sit in thine heart, as cubby and cosy as may be. 9. thou shelterest me, that i hear not the trumpeting of that world-elephant. 10. thou art not worth an obol in the agora; yet thou art not to be bought at the ransom of the whole universe. 11. thou art like a beautiful nubian slave leaning her naked purple against the green pillars of marble that are above the bath. 12. wine jets from her black nipples. svb fig

the unripe fruit for the glory of bacchus. 8. terraces of ilex, and tiers of onyx and opal and sardonyx leading up to the cool green porch of malachite. 9. within is a crystal shell, shaped like an oyster.o glory of priapus! o beatitude of the great goddess! 10. therein is a pearl. 11. o pearl! thou hast come from the majesty of dread ammon-ra. 12. then i the priest beheld a steady glitter in the heart of the pearl. 13. so bright we could not look. but behold! a bloodred rose upon a rood of glowing gold! svb figvra vii 11 14. so i adored the god. bacchus! thou art the lover of my god! 15. i who was priest of ammon-ra, who saw the nile flow by for many moons, for many, many moons, am the young fawn of the grey land. 16. i will set up my dance in your conventicles, and my secret loves shall

y calls; the overworld calls; the world of the word is awaiting us. 8. be done with speech, o god! fasten the fangs of the hound eternity in this my throat! 9. i am like a wounded bird flapping in circles. 10. who knows where i shall fall? 11. o blessed one! o god! o my devourer! 12. let me fall, fall down, fall way, afar, alone! 13. let me fall! svb figvra vii 15 14. nor is their any rest, sweet heart, save in the cradle of royal bacchus, the thigh of the most holy one. 15. there rest, under the canopy of night. 16. uranus chid eros; marsyas chid olympas; i chid my beautiful lover with his sunray mane; shall i not sing? 17. shall not mine incantations bring around me the wonderful company of the wood-gods, their bodies glistening with the ointments of moonlight and honey and myrrh? 18. wo

a violent beautiful man, stronger than two score bulls, a man of the west bearing a great sack of precious jewels upon a staff that is greater than the axis of the all. 59. and the fish shall be sacrificed to thee and the strong man crucified for me, and thou and i will kiss, and atone for the wrong of the beginning; year, for the wrong of the beginning. 19 v 1. o my beautiful god! i swim in thy heart like a trout in the mountain torrent. 2. i leap from pool to pol in my joy; i am goodly with brown and gold and silver. 3. why, i am lovlier than the russet autumn woods at the first snowfall. 4. and the crystal cave of my thought is lovlier than i. 5. only one fish-hook can draw me out; it is a woman kneeling by the bank of the stream. it is she that pours the bright dew over herself, and i

er than the russet autumn woods at the first snowfall. 4. and the crystal cave of my thought is lovlier than i. 5. only one fish-hook can draw me out; it is a woman kneeling by the bank of the stream. it is she that pours the bright dew over herself, and into the sand so that the river gushes forth. 6. there is a bird on yonder myrtle; only the song of that bird can draw me out of the pool of thy heart, o my god! 7. who is this neapolitan boy that laughs in his happiness? his lover is the mighty crater of the mountain of fire. i saw his charred limbs borne down the slopes in a stealthy tongue of liquid stone. 8. and oh! the chirp of the cicida! 9. i remember the days when i was cacique in mexico. 10. o my god, wast thou then as now my beautiful lover? 11. was my boyhood then as now thy toy

LIBER LVII

alphabet. in daath is said to be the head of the great serpent nechesh or leviathan, called evil to conceal its holiness (cjn= 358= hycm, the messiah or redeemer, and tywl= 496= twklm, the bride) it is identical with the on the qabalah 23 kundalini of the hindu philosophy* the kwan-se-on of the mongolian peoples, and means the magical force in man, which is the sexual force applied to the brain, heart, and other organs, and redeemeth him. the gradual disclosure of these magical secrets to the poet may be traced in these volumes,32 which it has been my privilege to be asked to explain. it has been impossible to do more than place in the hands of any intelligent person the keys which will permit him to unlock the many beautiful chambers of holiness in these palaces and gardens of beauty and

LIBER LXVII THE SWORD OF SONG

han avow my fear the naples. liquefaction may be false. i hear you recommend, i might at least eliminate, decrassify my faith since i adopt it: keeping what i must and leaving what i can; such points as this. still, when you bid me purify the same, to such a process i discern no end. first cut the liquefaction, what comes last but fichte.s clever cut at god himself. i trust nor hand, nor eye, nor heart, nor brain to stop betimes: they all get drunk alike. the first step, i am master not to take. this is surely the apotheosis of wilful ignorance! we may think, perhaps, that browning is .hedging. when, in the last paragraph, he says .for blougram, he believed, say, half he spoke* and hints at some deeper ground. it is useless to say .this is blougram and not browning. browning could hardly h

the citadel of the almighty. if i be appealed of blasphemy of irreverence in my treatment of these subjects, i will take refuge in browning.s own apology, from the very poem i am attacking .i have done: and if any blames me, thinking that merely to touch in brevity the topics i dwell on were unlawful. or worse, that i trench with undue levity on the bounds of the holy and the awful. i praise the heart and pity the head of him, and refer myself to thee, instead of him, who head and heart alike discernest, looking below light speech we utter where frothy spume and frequent splutter prove that the soul.s depths boil in earnest. but i have after all little fear that i am seriously wrong. that i show to my critics the open door to the above city of refuge my be taken as merely another gesture

leak; such as i have to the world i discover. words.are they weak ones at best? they shall speak! 35 40 45 50 55 60 65 apology of poet. skeleton of poem. valuable fact for use of lovers. invocation. imperfect scholastic attainements of author remedied by his great spiritual insight. his intention. 4 the sword of song shields? be they paper, paint, lath? they shall cover well as they may, the big heart of a lover! swords? let the lightning of truth strike the fortress frowning of god! i will sever one more tress off the white beard22 with his son.s blood besprinkled, carve one more gash in the forehead23 hate-wrinkled. so, using little arms, earn one day better ones; cutting the small chains,24 learn soon to unfetter one.s limbs from the large ones, walk forth and be free. so much for brow

air, the pleasing crawfords! lost! lost! lost !78 .the holy spirit, friend! beware. ah! ten days yet to pentecost! come that, i promise you.but stay! at present .tis ascension day! at least your faith should be content. i quarrel not with this event. the supernatural element? i deny nothing.at the term it is just nothing i affirm. the fool (with whom is wisdom, deem the scriptures.rightly) in his heart saith (silent, to himself, apart) this secret.\yhla ya.79 see the good psalm! and thus, my friend! my diatribes approach the end and find us hardly quarelling. and yet.you seem not satisfied? the literal mistranslated thing must not by sinners be denied. go to your chapel then to pray (i promise mr. chesterton80 before the muse and i have done a grand ap-pre-ci-a-ti-on of brixton on ascensio

go back to swinburne.s19 counsel rare, kissing the universe its rod, as thus he sings .for this is god; be man with might, at any rate, in strength of spirit growing straight and life as light a-lving out. so swinburne doth sublimely state, and he is right beyond a doubt. so, i.m a poet or a rhymer; a mountaineer or mountain climber. so much for crowley.s vital primer. the inward life of soul and heart, that is a thing occult, apart: but yet his metier or his kismet as much as these you have of his met. so.you be butcher; you be baker; you, plymouth brother, and you, quaker; you, mountebank, you, corset-maker. while for you, my big beauty,20 (chicago packs pork) i.ll teach you the trick to be hen-of-the-walk. shrick a music-hall song with a double ong-tong! dance a sprightly can-can at par

LIBER MMCMXI NOTE ON GENESIS

his house, i studied daily under his guidance the holy qabalah. upon his withdrawal.whether to enjoy his earned reward, or to perform the work of the brotherhood in other lands or planets matters nothing here*.he bequeathed to me a beautiful garden. the like of which hath rarely been seen upon earth. it has been my pious duty to collate and comment upon this arcane knowledge, long treasured in my heart, watered alike by my tears and my blood, and sunned by that all-glorious ray that multiplieth itself into an orb ineffable. in this garden no flower was fairer than this exquisite discourse; i beg my readers to pluck it and lay it in their hearts. it should be studied in connection with the book 777, and with the sepher sephiroth, a magical dictionary of pure number which was begun by the au

n (3) as the vice-gerent of his father. these balanced figures together make 16, whereof the key is 7; the total number of letters in the third symbol. then we have left at either end 4 and 6= 10* the perfection of the sephiroth, as if to declare that this verse from, beginning to end thereof reflected the voices from kether even unto malkuth: and 6- 4= 2 again, the central will, b, thoth, in the heart of the universe (as* vide sepher yetzirah for this division of the holy sephiroth into a hexad and a tetrad. liber mmcmxi 12 in the centre of the verse. note, then, this perfect equilibrium of the verse, and remember that mystery.that equilibrium is strength. let us now look at the letters themselves. counting them, we find that the two central ones are am, the supernal mother; even as the n

of god the vast one \yhla. let us meditate upon its mystery! herein behold five letters: in its centre is the great letter h, mother supernal. five once more; and its first and last letters are once again \a, 41, the mother, and 5, the maternal essence. and its numeration is 86, whereof the key is 14, whereof the key is 5. wherefore we say that this great name is 5 in its form symbolic, 5 in the heart of its power: the beginning and the end thereof are 5; and 5 is it in its venerable essence! turn now back unto the third symbol; gaze at it steadily for a few moments, and see hidden in the six-fold seal of creation the five-fold star of unconquered will. for this was the divine force which created the worlds! power eternal, power resistless, power all-dominating, in its absolute supremacy

end thereof are 5; and 5 is it in its venerable essence! turn now back unto the third symbol; gaze at it steadily for a few moments, and see hidden in the six-fold seal of creation the five-fold star of unconquered will. for this was the divine force which created the worlds! power eternal, power resistless, power all-dominating, in its absolute supremacy.gleaming as the great name elohim in the heart of the six-fold star! flaming as the purifying fire, purging and ordering the chaos of the night of time! as in the midst of the letters of the verse we saw the words \yh hta .thou in extension. so also does the name elohim read la .deity \yh, in extension* and the numeration of elohim is 86, which by gematria reads hap, again meaning .spread out, extended. write the letters of this name in

LIBER NU

resume) from mandrake and otheakliber nv svb figvra xi v a a publication in class d (for winners of the ordeal x) imprimatur. v.v.v.v.v. n. fra. a a o.m. 7 =4 1 000. this is the book of the cult of the infinite without. 00. the aspirant is hadit. nuit is the infinite expansion of the rose; hadit the infinite contraction of the rood (instruction of v.v.v.v.v) 0. first let the aspirant learn in his heart the first chapter of the book of the law (instruction of v.v.v.v.v) 1. worship, i.e, identify thyself with, the khabs, the secret light within the heart. within this, again, unextended is hadit. this is the first practice of meditation (ccxx. i. 6 and 21. 2. adore and understand the rim of the stele of revealing. gabove, the gemmed azure is the naked splendour of nuit; she bends in ecstasy t

intelligence (ccxx i. 45. 12. let the aspirant live the life beautiful and pleasant. for this freedom hath he won. but let each act, especially of love, be devoted wholly to his true mistress, nuit. this is the fifth practice of ethics (ccxx i. 51, 52, 61, 63. 13. let the aspirant yearn toward nuit under the stars of night, with a love directed by his magical will, not merely proceeding from the heart. this is the first practice of magick art (ccxx. i. 57. 14. the result of this practice in the subsequent life of the aspirant is to fill him with unimaginable joys: to give him certainty concerning the nature of the phenomenon called death; to give him peace unutterable, rest, and ecstasy. this is the second indication of the nature of the result (ccxx. i. 58. 15. let the aspirant prepare a

aspirant find a lonely place, if possible a place in the desert of sand, or if not, a place unfrequented, and without objects to disturb the view. such are moorlands, fens, the open 4 liber n v sea, broad rivers, and open fields. also, and especially, the summits of mountains. there let him invoke the goddess as he hath wisdom and understanding to do so. but let this invocation be that of a pure heart, i.e. a heart wholly devoted to her, and let him re-member that it is hadit himself in the most secret place thereof that invoketh. then let this serpent hadit burst into flame. this is the fourth practice of magick art (ccxx. i. 61. 18. then shall the aspirant come a little to lie in her bosom. this is the third indication of the nature of the result (ccxx. i. 61. 19. let the aspirant stand

LIBER O

arms outstretched (see illustration (b) breathe in deeply through the nostrils, imagining the* this injunction does not apply to gods like ptah or harpocrates whose natures do not accord with this gesture [note added in the version of .liber o. in magick in theory and practice] svb figvra vi. 5 name of the god desired entering with the breath (c) let that name descend slowly from the lungs to the heart, the solar plexus, the navel, the generative organs, and so to the feet (d) the moment that it appears to touch the feet, quickly advance the left foot about twelve inches, throw forward the body, and let the hands (drawn back to the side of the eyes) shoot out, so that you are standing in the typical position of the god horus* and at the same time imagine the name as rushing up through the

LIBER PORTA LUCIS

transcendent heat; so in the alembic of this spiritual alchemy, if only the zelator blow sufficiently upon his furnace all the systems of earth are consumd in the one knowledge. 21. nevertheless, as a fire cannot be started with iron alone, in the beginning one system may be suited for one seeker, another for another. 22. we therefore who are without the chains of ignorance, look closely into the heart of the seeker and lead him by the path which is best suited to his nature unto the ultimate end of all things, the supreme realization, the life which abideth in light, yea, the life which abideth in ligghliber resh vel helios svb figvra cc v a a publication in class d imprimatur: n. fra. a a 1 0. these are the adorations to be performed by all aspirants to the a a 1. let him greet the sun a

LIBER SAMEKH

e bornless spirit, having sight in the feet. strong, and the immortal fire! 2. i am he! the truth! 3. i am he! who hate that evil should be wrought in the world! 4. i am he, that lightningeth and thundereth! 5. i am he, from whom is the shower of life of earth! 6. i am he, whose mouth ever flameth! 7. i am he, the begetter and manifester unto the light! 8. i am he, the grace of the world! 9. gthe heart girt with a serpent h is my name! section h. the gcharge to the spirit. h come thou forth and follow me, and make all spirits subject unto me: so that every spirit of the firmament and of the ether: upon the earth, and under the earth: on dry land or in the water: of whirling air and of rushing fire: and every spell and scourge of god may be obedient unto me. section j. the proclamation of t

ne 3 he now asserts that he is himself the gangel h or messenger of his angel; that is, he is a mind and body whose office is to receive and transmit the word of his angel. he hails his angel not only as gun-nefer, h the perfection of gasar h himself as a man, but as ptah-apophrasz-ra, the identity (hadit) wrapped in the dragon (nuit) and thereby manifested as a sun (ra-hoor-khuit. the gegg h (or heart) ggirt with a serpent h is a cognate symbol; the idea is thus expressed later in the ritual (see liber lxv, which expands this to the utmost) section b the adept passes from contemplation to action in the sections now following, b to gg. he is to travel astrally around the circle, making the appropriate pentagrams, sigils and signs. his direction is widdershins.17 he thus makes three curves

they may be perceived, though often under other forms, by even the ordinary man. point ii 23 delusions, confers all blessings, teaches all truth, and contains all delights. but it is important that the adept should not rest in mere inexpressible realization of his raputre, but rouse himself to make the relation submit to analysis, to render it in rational terms, and thereby enlighten his mind and heart in a sense as superior to fanatical enthusiasm as beethoven fs music is to west african war-drums. section gg the adept should have realized that his act of union with the angel implies (1) the death of his old mind save insofar as his unconscious elements preserve its memory when they absorb it, and (2) the death of his unconscious elements themselves. but their death is rather a going fort

ir life through love. he then, by conscious comprehension of them separately and together, becomes the gangel h of his angel, as hermes is the word of zeus, whose own voice is thunder. thus in this section the adept utters articulately, so far as words may, what his angel is to himself. he says this, with his scin-laca wholly withdrawn into his physical body; constraining his angel to indwell his heart. line 1 gi am he h asserts the destruction of the sense of separateness between self and self. it affirms existence, but of the third person only. gthe bornless spirit h is free of all space, ghaving sight in the feet, h that they may choose their own path.25 gstrong h is gbr, the magician escorted by the sun and the moon (see liber d and liber 777. gthe immortal fire h is the creative self;

ps snake-wise in royal robe, wound round that vanished glory of the globe, unto that sky beyond the starry deeps, beyond the toils of time.then formulate in thine own mind, luminous, concentrate, the lion of the light, a child that stands on the vast shoulders of the steed of god: or winged, or shooting flying shafts, or shod with the flame-sandals. then, lift up thine hands! centre thee in thine heart one scarlet thought limpid with brilliance of the light above! draw into nought all life, death, hatred, love: all self concentred in the sole desire. hear thou the voice of fire! 29 point iii scholion on sections g& gg gthe seeds of immortality h the adept who has mastered this ritual, successfully realizing the full import of this controlled rapture, ought notto allow his mind to loosen it

LIBER SEPTEM REGUM SANCTORUM

e& seek osiris (they come to the first throne) saturn welcome. welcome, welcome, for thou art chosen, o thou that hast aspired to the brotherhood immortal. aspiration is strength& i give thee of my bounty: peace& plenty& contentment& good health& length of days. all these host thou won by virtue of that single aspiration. but beware of the black shadow at my side, for he shall put ice against thy heart; he shall constrict thy whole being; he shall bring thee to sorrow& poverty& premature old age if thou so much as lift thine eyes unto his face. place therefore thine head upon my knees, that i may put mine hands upon thine head& bless thee with my blessings (he does so) welcome wast thou& thou shalt be welcome to my brethren. pass thou on (they reach the second throne) jupiter welcome, welc

LIBER STELLAE RUBEAE

lators, and believed that even in the on of horus, the formula of osiris still needed to be assimilated before it could be transcended; further, note that in this ritual it is the hiereus who represents osiris, wheras in the g.d. the hiereus was horus in the avenger of the gods aspect and the hierophant osiris; so in fact, they have been changed ovn liber stella rvbea a secret ritual of apep, the heart of iao-oai, delivered unto v.v.v.v.v. for his use in a certain matter of liber legis, and written down under the figure lxvi v a a publication in class a imprimatur: n. fra. a a 1 1. apep deifieth asar. 2. let excellent virgins evoke rejoicing, son of night! 3. this is the book of the most secret cult of the ruby star. it shall be given to none, save to the shameless in deed as in word. 4. n

he time. 32. and the beloved shall abide with thee. 33. thou shalt not disclose the interior world of this rite unto any one: therefore have i written it in symbols that cannot be understood. 34. i who reveal the ritual am iao and oai; the right and the averse. 35. these are alike unto me. 36. now the veil of this operation is called shame, and the glory abideth within. 37. thou shalt comfort the heart of the secret stone with the worm blood. thou shalt make a subtle decoction of delight, and the watchers shall drink thereof. 38. i, apep the serpent, am the heart of iao. isis shall await asar, and i in the midst. 39. also the priestess shall seek another altar, and perform my ceremonies thereon. 40. there shall be no hymn nor dithyramb in my praise and the praise of the rite, seeing that i

LIBER TURRIS

satisfied of his mastery over the first. 10. this practice is also that which was spoken by fra. p. in a parable as follows: 11. foul is the robber stronghold, filled with hate; thief strangling thief, and mate at war with mate, fronting wild raiders, all forlorn to fate! there is nor health nor happiness therein. manhood is cowardice, and virtue sin. intolerable blackness hems it in. not hell fs heart hath so noxious a shade; yet harmless and unharmed, and undismayed, pines in her prison an unsullied maid. 1 this is also the gopening of the eye of shiva. h ed. 2 mayan, the magician, or mara. also the dweller on the threshold in a very exalted sense. ed. svb figvra xvi 3 penned by the master mage to his desire, she baffles his seductions and his ire, praying god fs all-annihilating fire. t

LIBER TZADDI

thing at mine altar; i am the god who giveth all. 21. light, life, love; force, fantasy, fire; these do i bring you: mine hands are full of these. 22. there is joy in the setting-out; there is joy in the journey; there is joy in the goal. 23. only if ye are sorrowful, or weary, or angry, or discomforted; then ye may know that ye have lost the golden thread, the thread wherewith i guide you to the heart of the groves of eleusis. 24. my disciples are proud and beautiful; they are strong and swift; they rule their way like mighty conquerors. 25. the weak, the timid, the imperfect, the cowardly, the poor, the tearful.these are mine enemies, and i am come to destroy them. svb figvra xc 3 26. this also is compassion: an end to the sickness of earth. a rooting-out of the weeds: a watering of the

ality. 29. this immortality is no vain hope beyond the grave: i offer you the certain consciousness of bliss. 30. i offer it at once, on earth; before an hour hath struck upon the bell, ye shallbe with me in the abodes that are beyond decay. 31. also i give you power earthly and joy earthly; wealth, and health, and length of days. adoration and love shall cling to your feet, and twine around your heart. 32. only your mouths shall drink of a delicious wine.the wine of iacchus; they shall reach ever to the heavenly kiss of the beautiful god. 33. i reveal unto you a great mystery. ye stand between the abyss of height and the abyss of depth. 34. in either awaits a companion; and the companion is yourself. 35. ye can have no other companion. 36. many have arisen, being wise. they have said gsee

LIBER V VEL REGULI

f nature awakening at the dawn of the aon, as aiwaz uttered the word of the law of thelema. so also shall he who invoketh often behold the formless fire,14 with trembling and bewilderment; but if he prolong his meditation, he shall resolve it into coherent and intelligible symbols, and he shall hear the articulate utterance of that fire, interpret the thunder thereof as a still small voice in his heart. and the fire shall reveal to his eyes his own image in its own true glory; and it shall speak in his ears the mystery that is his own right name. 20 liber v vel reguli this then in the virtue of the magick of the beast 666, and the canon of its proper usage; to destroy the tendency to discriminate between any two things in theory, and in practice to pierce the veils of every sanctuary, pres

LIBER XLI THIEN TAO

rejoice thereat; a greater than darwin, and the minister in his pulpit give open thanks to god. gthe instructed infidel shall no longer sneer at the church-goer, for he will have been compelled to go to church until he saw the good points as well as the bad; and the instructed devotee will no longer detest the blasphemer, because he will have laughed with ingersoll and saladin. ggive the lion the heart of the lamb, and the lamb the force of the lion; and they will lie down in peace together. h kwaw ceased, and the heavy and regular breathing of juju assured him that his words had not been wasted; at last that restless and hurried soul had found supreme repose. kwaw tapped the gong. gi have achieved my task, h said he to the obsequious major-domo, gi pray leave to retire from the presence

LIBER XV CHYMICAL JOUSTING OF PERARDUA

to procure for himself one grain of the powder, one minim of the elixir, and the tincture of double efficacy. not fully did he yet comprehend the mysterium of our art, therefore impose he upon himsef the sevenfold regimen. for without the bell of electrum magicum of paracelsus how should the adept even give warning to the powers of the work of his entry thereunto? yet our brother, being of stout heart.for he had been a soldier in many distant lands.began right cheerfully. his head that was hoary with eld he crowned with five petals of white lotus, as if to signify the purity of his body, and went forth into that place where is no field, nor any furrow therein; and there he sowed a scroll that had two and twenty seeds diverse. he slayeth sir abjad the saracen. nor for all his care and labo

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

s of chaos, odin fights with and is killed by fenrir. voluspa, stanza 53, reads: then the second sorrow of hlin [frigg] occurs, when odin goes to fight with the wolf. voluspa gives no details on odin fs death, only on the subsequent vengeance: then comes the great son of sigfather [odin; vidar, to fight with the beast of battle; for the son of hvedrung, he makes stand with his hand a sword in the heart; thus the father is avenged. hvedrung is surely loki, since ynglinga tal, stanza 32, refers to hel as hvedrung fs daughter. it is also to be found among the thulur as a word for giant, and, confusingly, as an odin name. deities, themes, and concepts 113 vafthrudnismal, stanza 53, also tells of odin fs death in the jaws of the wolf of vidar fs vengeance. odin has just asked vafthrudnir about

freyja plies the oldest profession, for she gives herself to four dwarfs in order to obtain a beautiful necklace, perhaps the brisinga men. in hyndluljod hyndla accuses freyja of being the lover of ottar, the human whose genealogy the poem explores. this sexual history, and her fondness for erotic poetry, make plausible snorri fs assertion that it is to freyja whom one must turn in affairs of the heart. presumably this attachment to human love accords with the notion of the vanir as fertility deities. we might reasonably expect a fertility deity to be associated with the dead, but in this mythology, at least, the evidence all goes in the other direction. odin, the god of wisdom and magic, has the closest association with the dead, and the other vanir, njord and frey, have no such connectio

unargard (stony-farm-enclosure. the giants, especially, realize that the duel is important, for hrungnir is the strongest of them. the travel scene is highly attenuated in skaldskaparmal. thor arrives at the dueling place with thjalfi, who is not in thjodolf fs version. nor is the clay monster mokkurkalfi (mist-calf, whom the giants have built to be hrungnir fs second and who is equipped with the heart of a mare. mokkurkalfi is not much use, however; he wets himself at the sight of thor and is easily killed by thjalfi. deities, themes, and concepts 185 thjalfi fs big contribution is to tell hrungnir that thor will attack from below. the giant stands on his shield and thus cannot use it to protect himself against the hammer mjollnir. thor flings his hammer, and the giant flings his whetston

dr story (he died and was avenged by vali; most of the rest of the deities, themes, and concepts 195 poem tells who was descended from or married to whom; stanza 35 (and possibly stanzas 36.38) tell of the birth of one with nine mothers, presumably heimdall; and stanzas 40.41 are about loki. stanza 41 has information found nowhere else: loki got pregnant by a woman (seemingly by eating a woman fs heart, but the lines are obscure) and every female monster on earth was the result. another way to view the poem is to focus on ottar fs visit to the otherworld, and such a view will lead one to medieval and christian analogs. certainly most scholars have dated the poem to the post-conversion period, most often the twelfth century. see also freyja, voluspa references and further reading: jere flec

as the killer of a secondary monster. thjalfi contributes materially to thor fs victory over hrungnir, the strongest of giants, by falsely warning hrungnir that thor will attack from below. the giant stands on his shield and therefore cannot use it when thor hurls the hammer at him. thjalfi, meanwhile, faces mokkurkalfi, a figure nine leagues tall and three leagues wide, made of clay but with the heart of a mare, which is unsteady when thor approaches. indeed, the clay giant was so consumed with fear when thor approached that he wet himself. after giving the details of the closely matched encounter between thor and hrungnir, snorri adds laconically gand thjalfi attacked mokkurkalfi, who fell with little glory. h deities, themes, and concepts 285 hrungnir is defeated, and thjalfi attempts t

LOGOMACHY OF ZOS

r motive or for evil, a thousand unseen hands will assist you, indeed the devil himself will attend if guised as altruistic. but if you act anonymously and virtuously, only god will help you (which is doubtful. g( r "d i h w=h..q 5! 5! 9= y> e 6. e e. 5..1 of borrowed precepts or simulations, as living an inexperience. belief must be vital, livable, and as unquestioned as our blood-circulation or heart-throb. some things are far distant in time and space; we journey by relatability (whether fictional or non-fictional, either will serve. i- y 'w" dress, of masquerading, is true translatable symbolism: one fiction guising another. there are conventions of asking, giving, receiving and taking. how remiss we are. we often ask, give to, receive or take from the wrong people. we are dimensionall

cations of our abstracts. aesthetics are a reality. more permanent possibilities of sensation. any concept of reality is unanalyzable, yet through the whole physical world there runs an unknown content which must be tactual to consciousness. for it gives it reality. mankind returns to its old self by the path of its deviations: faith in genetic systems gives substance to audacious ability. if the heart decay, pleasurable life ends and a deadly race of elementals shall incarnate, protecting their powers by cruelty and nihilism. gross human minotaurs. exterior protection favoured the development and condition of such primaeval elementals. the human social state is not aware of this precedent, thus the transference of powers to varied conditions of human providence is dangerous. poverty of ar

LUCIFERIAN SORCERY

ects are only conceptual in their need. one must not be a hereditary or linage based witch to proceed with the great work. this is significant only as an added bonus. the individual must however, have the inner drive and calling to the blood, the vein of the witch moon which feeds our dreams of witches sabbat communion. the witches sabbat gnosis is achieved by the desire to dive the depths of the heart and soul. considering the approach to luciferian witchcraft or cunning craft, the individual desire to advance through the avenues of the art of magick and sorcery is reflective of the luciferian ideal of knowledge becoming wisdom, and the transference therein. this would exude a historical linage in the spirit of each individual, regardless of family linage and heritage. birthright does mak

a rooster by cutting its throat, then marking themselves with a small cut. the ceremony would sometimes begin again by dancing and religious ecstasy. the rabbana (their lord) is considered close to the blacksmith. the blacksmith, within the european craft itself is the symbol of tubal cain, the first of the witch blood. tubal-qayin2 as it is sometimes spelled is the blacksmith whose forge is the heart of the witches sabbat craft. the child of asmodeus (called often samael) and lilith, is considered the bringer of gnosis to humanity. other legends give tubal cain as the child of samael and eve, and that in congress the dragon spit filth into her and bore cain. tubal cain was demonized as the brother who killed abel, his so-called brother. it was cain, within the region of the middle east

LUCIFERIAN SORCERY AND SET TYPHON

very essence of set and may even be considered associated with his shadow or demonic form. in the tenth and eleventh sections of the tuat set-heh is shown as being to the left of the gods in a fiery place, horus standing in front of setheh in the form of a serpent. anubis the lord of jackals and opener of the way, anubis is hermes, the gateway unto death. anubis is a tester, one who would way the heart of he or she that sought to emerge or dive unto the celestial or infernal realms. anubis is also a mortuary god, residing over embalming and funeral preparations. within luciferian sorcery, one undertakes the mask of anubis to become like anubis, some may seek the shades of the dead or further necromantic experiments depending on the predilections of the sorcerer. the alphabet of desire cons

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

luciferian tradition in america are well aware of its context of approach, the defining state of consciousness must be adhered to. the union of some aspects of middle eastern practices such as sufism and the various parallel witch ways of tribes of the deserts are essential productive and beneficial for the advancement in human thinking. there is much to be learnt from other cultures, however the heart of such always emanates within a focus of folk magic or witchcraft. the order of phosphorus is founded upon the techniques taught through the lore of luciferian witchcraft, the lore and legend of the old transferred into magickal technique. the common history of the gnosis is labeled sethian as it was indeed lucifer/seth and azazel who brought the black flame to humanity, enabled it to rise

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

s are intrinsically unstable, although the exact extent of that instability cannot be pinpointed in time. as long as science was explaining the simplest of phenomena, such as apples falling to the ground, the world seemed deterministic. but today it is understood that natural phenomena can be deeply influenced by very small effects that had previously been ignored. this type of thinking is at the heart of chaos theory and what is colorfully called the butterfly effect, referring to how a butterfly fluttering its wings somewhere in australia could affect air currents in such a way to cause a cascade of atmospheric events resulting in a tornado in kansas. the basic message here is that the world is much more complicated than previously thought. in short, modern science shows that our underst

ists. rather, this shows that the process, not the reality, of evolution is still debated in the scientific community. again, this is a sign of health, not one of sickness. one question on people sminds surely is how the enormous diversification of life could have taken place. or, to put it differently, how did the genes of evolving organisms lead to the formation of differentiated organs (liver, heart, and so on) and other morphological characters (limbs, heads, tails, and so on? the fossil record allows us to picture when bony structures (but usually not soft tissues) in animals appeared but not how this happened. the same holds true for plant fossils. the science of genetics, by studying the genes of existing species with known ancient genealogies, is coming to the rescue, although, wit

networks operate in a hierarchical manner, meaning that some genes determine which cells are going to be involved in a particular body part formation, whereas other genes, under the control of the first ones, determine the morphology of the body part in question. a third category of genes controls the fine physiological details of the body part. gene regulatory networks involved in the gut, eye, heart, and nervous system formation, as well as the development of immune systems, are being investigated in several species. dna homology studies will soon tell us to what extent the three gene categories are similar or different across species. this, in turn, will tell us what types of past mutational events were responsible for the appearance in the course of evolution of species with different

what extent the three gene categories are similar or different across species. this, in turn, will tell us what types of past mutational events were responsible for the appearance in the course of evolution of species with different body plans. evolution of the dna world 165 a good example of the use of evo-devo thinking in evolutionary studies is our present understanding of the evolution of the heart. the heart is a pump whose functioning depends on the presence of contractile proteins. phylogenies indicate that such proteins existed in animals that were the precursors of organisms such as hydras and jellyfish that first appeared at least 700 million years ago. these organisms had no hearts, however, and probably used contractile proteins to regulate fluid movement during feeding, much l

ad no hearts, however, and probably used contractile proteins to regulate fluid movement during feeding, much like modern hydras and jellyfish do. the first heartlike organ is thought to have appeared at least 500 million years ago. it may have been a simple contractile tube without chambers or valves, as currently exists in tunicates (of which the sea squirt is an example. the insect (fruit fly) heart is slightly more complex in that it contains a single valve and is connected to a primitive aorta. the next level of complexity is found in fish, whose heart has a single atrium and a single ventricle. all other vertebrates possess hearts with two atria and a single ventricle (amphibians) or two atria and two ventricles (reptiles, birds, mammals. the questions then is: how did the heart gain

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ooperation of dr. john henry nash, the foremost designer of printing on the american continent, the book appears in a unique and appropriate form, embodying the finest elements of the printer's craft. an increase in the number of plates and also a finer quality of workmanship than was first contemplated have been made possible by mr. c. e. benson, of the los angeles engraving company, who entered heart and soul into the production of this volume. the pre-publication sale of this book has been without known precedent in book history. the subscription list for the first edition of 550 copies was entirely closed a year before the manuscript was placed in the printer's hands. the second, or king solomon, edition, consisting of 550 copies, and the third, or theosophical, edition, consisting of

ssfully through the tortuous passageways, with their trials and dangers, the candidate received the honorary title of mystes. this meant one who saw through a veil or had a clouded vision. it also signified that the candidate had been brought up to the veil, which would be torn away in the higher degree. the modern word mystic, as referring to a seeker after truth according to the dictates of the heart along the path of faith, is probably derived from this ancient word, for faith is belief in the reality of things unseen or veiled. the greater mysteries (into which the candidate was admitted only after he had successfully passed through the ordeals of the lesser, and not always then) were sacred to ceres, the mother of persephone, and represent her as wandering through the world in quest o

ubtedly contributed to his knowledge of medicine and music. the romance of orpheus and eurydice is one of the tragic episodes of greek mythology and apparently constitutes the outstanding feature p. 32 of the orphic rite. eurydice, in her attempt to escape from a villain seeking to seduce her, died from the venom of a poisonous serpent which stung her in the heel. orpheus, penetrating to the very heart of the underworld, so charmed pluto and persephone with the beauty of his music that they agreed to permit eurydice to return to life if orpheus could lead her back to the sphere of the living without once looking round to see if she were following. so great was his fear, however, that she would stray from him that he turned his head, and eurydice with a heartbroken cry was swept back into t

orld. the bacchic and dionysiac rites the bacchic rite centers around the allegory of the youthful bacchus (dionysos or zagreus) being torn to pieces by the titans. these giants accomplished the destruction of bacchus by causing him to become fascinated by his own image in a mirror. after dismembering him, the titans first boiled the pieces in water and afterwards roasted them. pallas rescued the heart of the murdered god, and by this precaution bacchus (dionysos) was enabled to spring forth again in all his former glory. jupiter, the demiurgus, beholding the crime of the titans, hurled his thunderbolts and slew them, burning their bodies to ashes with heavenly fire. our of the ashes of the titans--which also contained a portion of the flesh of bacchus, whose body they had partly devoured

, the rational image. therefore the ancients said that man does not know the gods by logic or by reason but rather by realizing the presence of the gods within himself. after bacchus gazed into the mirror and followed his own reflection into matter, the rational soul of the world was broken up and distributed by the titans throughout the mundane sphere of which it is the essential nature, but the heart, or source, of it they could not: scatter. the titans took the dismembered body of bacchus and boiled it in water--symbol of immersion in the material universe--which represents the incorporation of the bacchic principle in form. the pieces were afterwards roasted to signify the subsequent ascension of the spiritual nature out of form. when jupiter, the father of bacchus and the demiurgus of

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

ater frae the spring' the herd flung off his clouted shoon and to the nearest fountain ran; he made his bonnet serve a cup, and wan the blessing o' the dying man 'now, honest herd, ye maun do mair, ye maun do mair, as i you tell; ye maun bear tidings to troughend, and bear likewise my last farewell 'a farewell to my wedded wife, a farewell to my brother john, wha sits into the troughend tower wi' heart as black as any stone 'a farewell to my daughter jean, a farewell to my young sons five; had they been at their father's hand, i had this night been man alive 'a farewell to my followers a, and a' my neighbors gude at need; bid them think how the treacherous ha's betrayed the life o' parcy reed 'the laird o' clennel bears my bow, the laird o' brandon bears my brand; when'er they ride i' the

MASTERING WITCHCRAFT

harm you should learn is one used for centuries by witches. the coriander spell pour a small quantity of pure distilled water into the chalice, and count seven coriander seeds into your mortar. pound these well and strongly summoning an image in your mind's eye of the person or persons that the spell is designed to affect, call their names aloud three times, and chant these words, warm seed, warm heart, let them never be apart. then cast the powder into the chalice, imagining as you do so the full force of your desire entering it also. see it as a flame descending on the surface of the liquid. complete the spell with the words "so mote it be" and draw the seal of the triple cross in the air above the cup with your right fore-finger. leave the herb to steep for about twelve hours; then stra

ally, this may be performed with any type of bulb from a tulip to an onion! habondia being the patroness of all flowers, however, a sweet-smelling variety stands more chance of success, i always feel. plant the bulb in a new pot, naming it as your loved one as you do every morning and evening when you water it, chant these words intently over it. as this root grows and this blossom blows, may her heart be turned to me. as my will, so mote it be! a planetary spell finally, in this section of romantic love, here is a traditional cabalistic spell, which operates by invoking the aid of sariim, princes or intelligences attributed to the heavenly bodies, in this case mercury, the moon, and earth itself who rule over and direct the demonic cohorts. the cabalistic titles conferred upon these power

ing outside. search out the moon in the sky, and then observe which is the brightest star close to it. having done this, place your parchment on the ground, bare earth or grass as opposed to concrete or asphalt, if possible. then cover the parchment with your right foot and bend your left knee to the earth. then take your workbook containing the spell in your left hand (it's better to learn it by heart if you can, your lighted lamp of art in your right and, seeking out the moon and star with your gaze, pronounce the following incantation three times: i salute and conjure you, o beautiful moon, o beautiful star, o bright light which i hold in my hand! by the air which i breathe, by the breath which is within me, by the earth which i touch, i conjure you. and by the names of the spirits who

on of the basic eye practice: for when your [the witch's and her victim's] eyes be reciprocally bent one upon the other and are joined beams to beams, and lights to lights, then the spirit of one is joined to the spirit of the other and strong ligations made- and most violent love is only stirred up with a sudden looking on, as it were, with a darting look, or piercing into the very inmost of the heart. while trying to fulfil conditions 1, 2 and 3 you will stir your deep mind, summoning all the pyramid powers into activity, letting your imagination run on a lustful rampage, bending your basilisk gaze upon your victim with all the intensity of a burning will held steady by the hand of faith, the while maintaining that enigmatic secretive smile which is the trademark of your craft. an old do

out whether your victim appreciates them. some unfortunate souls find them nauseating even to contemplate, and this is hardly the frame of mind to cast your future lover into at the beginning of the evening! it might be well to find out exactly what your victim's tastes in food actually are before you even embark upon the meal, and vary your menu accordingly. one of the surest ways to a person's heart is through the stomach. apropos of this, at the end of this chapter you will find a full list of amatory herbs and plants which you may be able to weave into your cooking. for dessert you can deliver your whammy. cardamom apple pie! both cardamoms and apples are extremely magically potent in matters of love, and can be readily combined in this very acceptable and homey recipe. after dinner

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

even homadiel, appeared unto me, spake many things courteously unto me, and said: listen o solomon! thy prayer before the most high is not in vain, and since thou hast asked neither for long life, nor for much riches, nor for the souls of thine enemies, but hast asked for thyself wisdom to perform justice. thus saith the lord: according to thy word have i given unto thee a wise and understanding heart, so that before thee was none like unto thee, nor ever shall arise. and when i comprehended the speech which was made unto me, i understood that in me was the knowledge of all creatures, both things which are in the heavens and things which are beneath the heavens; and i saw that all the writings and wisdom of this present age were vain and futile, and that no man was perfect. and i composed

the vulgar tongue, in the same terms which here follow, without having either changed or augmented the original translation from the hebrew. the key of solomon page 12 chapter i concerning the divine love which precedes the acquisition of this knowledge solomon, the son of david, king of israel, hath said that the beginning of our key is to fear god, to adore him, to honour him with contrition of heart, to invoke him in all matters which we wish to undertake, and to operate with very great devotion, for thus god will lead us in the right way. when, therefore, thou shalt wish to acquire the knowledge of magical arts and sciences, it is necessary to have prepared the order of hours and of days, and of the position of the moon, without the operation of which thou canst effect nothing; but if

save me, and direct me by thy holy name, thou to whom nothing is difficult, nothing is impossible; and deliver me from the night of mine ignorance, and enable me to go forth therefrom. enlighten me with a spark of thine infinite wisdom. take away from my senses the desire of covetousness, and the iniquity of mine idle words. give unto me, thy servant, a wise understanding, penetrating and subtle heart, to acquire and comprehend all sciences and arts; give unto me capacity to hear, and strength of memory to retain them, so that i may be able to accomplish my desires, and understand and learn all difficult and desirable sciences; and also that i may be able to comprehend the hidden secrets of book one page 21 the holy writings. give me the virtue to conceive them, so that i may be able to b

grant through thine unbounded mercy that i may both see and know all the spirits which i invoke, so that by their means i may see my will and desire accomplished, by the sovereign grandeur, and by thine ineffable and eternal glory, thou who art and who wilt be for ever the pure and ineffable father of all. the confession having been finished with great humility, and with the inward feeling of the heart, the master will recite the following prayer: prayer. o lord all powerful, eternal god and father of all creatures, shed upon me the divine influence of thy mercy, for i am thy creature. i beseech thee to defend me from mine enemies, and to confirm in me true and steadfast faith. o lord, i commit my body and my soul unto thee, seeing i put my trust in none beside thee; it is on thee alone th

rue and steadfast faith. o lord, i commit my body and my soul unto thee, seeing i put my trust in none beside thee; it is on thee alone that i rely; o lord my god aid me; o lord hear me in the day and hour wherein i shall invoke thee. i pray thee by thy mercy not to put me in oblivion, nor to remove me from thee. o lord be thou my succor, thou who art the god of my salvation. o lord make me a new heart according unto thy loving kindness. these, o lord, are the gifts which i await from thee, o my god and my master, thou who livest and reignest unto the ages of the ages. amen. o lord god the all powerful one, who hast formed unto thyself great and ineffable wisdom, and co-eternal with thyself before the countless ages; thou who in the birth of time hast created the heavens, and the earth, th

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

d study, observe, and carefully retain, and be attentive unto all which they shall hear. for those who shall act otherwise shall suffer and endure many pains and labors, and run into many dangers, which the spirits will cause and procure for them, and for this cause sometimes they shall even die. the disciples then, being well and thoroughly instructed, and fortified with a wise and understanding heart, the master shall take exorcised water, and he shall enter with his disciples into a secret place purified and clean, where he must strip them entirely naked: after this, let him pour exorcised water upon their heads, which he should cause to flow from the crown of their head unto the sole of their foot, so as to bathe them entirely therewith; and while bathing them thus, he should say: be y

ir head unto the sole of their foot, so as to bathe them entirely therewith; and while bathing them thus, he should say: be ye regenerate, cleansed, and purified, in the name of the ineffable, great, and eternal god, from all your iniquities, and may the virtue of the most high descend upon you and abide with you always, so that ye may have the power and strength to accomplish the desires of your heart. amen. after this let the disciples robe themselves as the master hath done, and fast like him for three days, repeating the same prayer; let them act like him, and in the work let them implicitly follow and obey him in all things. but if the master of the art wisheth to have a dog for his companion, he must bathe him thoroughly with the exorcised water in the same manner as the disciples, a

day; and it will be better still if thou only partakest of bread and water. thou shalt also abstain from every impure thing; reciting the prayer above written. and on the last day, when thou shalt wish to commence the operation, thou shalt remain all day without eating, and book two page 91 later on thou shalt go into a secret place, where thou shalt confess all thy sins unto god with a contrite heart. the disciples also, together with the master, shall recite the same confession with a low but distinct voice, as hath been already said in the first book. this having been done thrice with a devout, pure, and contrite heart, in a place withdrawn from men, cleansed, and pure, where thou canst not be seen, taking the water and the hyssop, thou shalt say: purify me, o lord, with hyssop, and i

ow. whilst again clothing thyself, thou shalt recite the following psalms: psalms cii; li; iv; xxx; cxix, mem, v. 97; cxiv; cxxvi, cxxxix. after which thou shalt recite the following prayer: prayer el strong and wonderful, i bless thee, i adore thee, i glorify thee. i invoke thee, i render thee thanks from this bath, so that this water may be able to cast from me all impurity and concupiscence of heart, through thee, o holy adonai; and may i accomplish all things through thee who livest and reignest unto the ages of the ages. amen. book two page 93 after this take the salt and bless it in this manner: the benediction of the salt. the blessing of the father almighty be upon this creature of salt, and let all malignity and hindrance be cast forth hencefrom, and let all good enter herein, for

from us all fear or terror. after this thou shalt sprinkle them with the water of the art, and incense them with the usual perfumes. and when thou shalt wish to kindle them thou shalt say: i exorcise thee, o creature of fire, in the name of the sovereign and eternal lord, by his ineffable name, which is yod, he, vau, he; by the name iah; and by the name of power el; that thou mayest enlighten the heart of all the spirits which we shall call unto this circle, so that they may appear before us without fraud and deceit through him who hath created all things. then thou shalt take a square lantern, with panes of crystal glass, and thou shalt fit therein the candle lighted, to read by, to form the circle, or any other purpose for which thou shalt require it. figure 84. book two page 109 chapter

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

thou shalt neither be injured nor wounded when thou fightest with him, and his own weapons shall turn against him. editor s note. around the eight points of the radii of the pentacle are the words "elohim qeber, elohim hath covered (or protected" written in the secret alphabet of malachim, or the writing of the angels. the versicle is from psalm xxxvii. 15 "their sword shall enter into their own heart, and their bow shall be broken" figure 31. the seventh and last pentacle of mars. write thou this upon virgin parchment paper with the blood of a bat, in the day and hour of mars; and uncover it within the circle, invoking the demons spirits of the nature of mars, especially those which are written in the whose names are therein written; and thou shalt immediately see hail and tempest. figur

ah, socodiah (or socohiah) and nangariel. figure 40. the second pentacle of venus. these pentacles are also proper for obtaining grace and honor, and for all things which belong unto venus, and for accomplishing all thy desires herein. editor s note. the letters round and within the pentacle form the names of spirits of venus. the versicle is from canticles viii 6-"place me as a signet upon thine heart, as a signet upon thine arm, for love is strong as death" figure 41. the third pentacle of venus. this, if it be only shown unto any person, serveth to attract love. its angel monachiel should be invoked in the day and hour of venus, at one o clock or at eight. editor s note. the following names are written within the figure: ihvh, adonai, ruach, achides, aegalmiel, monachiel, and degaliel

ifth and last pentacle of venus. when it is only showed unto any person soever, it inciteth and exciteth wonderfully unto love. editor s note. around the central square are the names elohim, el gebil, and two other names which i cannot decipher, and have, therefore, given them as they stand. the characters are those of the "passing of the river" the surrounding versicle is from psalm xxii. 14 "my heart is like wax, it is melted in the midst of my bowels" figures 41 and 42. figure 43. the holy pentacles page 75 mercury. figure 44. the first pentacle of mercury. it serveth to invoke the spirits who are under the firmament. editor s note. letters forming the names of the spirits yekahel and agiel. figure 45. the second pentacle of mercury. the spirits herein written serve to bring to effect a

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

nna thorun. i am he! the bornless spirit! having sight in the feet: strong, and the immortal fire! i am he! the truth! i am he! who hate that evil should be wrought in the world! i am he, that lighteneth and thundereth. i am he, from whom is the shower of the life of earth: i am he, whose mouth ever flameth: i am he, the begetter and manifester unto the light: i am he; the grace of the world: the heart girt with a serpent is my name come thou forth, and follow me: and make all spirits subject unto me so that every spirit of the, firmament, and of the ether: upon the earth and under the earth: on dry land, or in the water: of whirling air or of rushing fire: and every spell and scourge of god, may be obedient unto me! iao: sabao: such are the words* r h w l d 7kh /hvvhu .h\ 2i 6rorprq the i

MEANING OF MASONRY

cial standards, who is either properly prepared for, or likely to benefit in any vital sense by, reception into it. the true candidate must indeed needs be, as the word candidus implies, a" white man" white within as symbolically he is white-vestured without, so that no inward stain or soilure may obstruct the dawn within his soul of that light which he professes to be the predominant wish of his heart on asking for admission; whilst, if really desirous of learning the secrets and mysteries of his o wn being, he must be prepared to divest himself of all past preconceptions and thought-habits and, with childlike meekness and docility, surrender his mind to the reception of some perhaps novel and unexpected truths which initiation promises to impart and which will more and more unfold and ju

o physical necessities. the spiritually as well as the financially poor and distressed are always with us and to the former, equally with the latter, masonry the was designed to minister. theoretically every man upon reception into the craft acknowledges himself and as within the category of the spiritually poor, and as content to renounce all temporal riches if haply by that sacrifice his hungry heart may be filled with those good things which money cannot purchase, but to which the truly initiated can help him. but if masonry has not as yet fulfilled its primary purpose and, though engaged in admirable secondary activities, is as yet an initiating instrument of low efficiency, it may be that, with enlarged understanding of its designs, that efficiency may yet become very considerably inc

n and trial. complete stainlessness of body, utter purity o f* strange houses of sleep by a. e. waite. mind, are absolute essentials to the attainment of things of great and final moment" who" says psalmist (and remember that the psalms were the sacred hymns used in the hebrew mysteries" who will go up to the hill of the lord, and ascend to his holy place? even he that hath clean hands and a pure heart; whence it comes that we wear white gloves and aprons as emblems that we have purified our hearts and washed our hands in innocency. so also our patron saint (st. john) teaches" he who hath this hope in him purifieth himself, even as he (i.e, the master whom he is seeking) is pure" for he who is not pure in body and mind: he who is enslaved by passions and desires, or by bondage to the mater

his" wages: and he learns to accept them" without scruple and without diffidence, knowing that he is justly entitled to them, and from the confidence he has in the integrity" of that employer who has sent him into this far-off world to prepare the materials for building the temple of the heavenly city. and so, as the sign peculiar to the degree suggests, he endeavours to examine and lay bare his heart, to cast away all impurity from it, and he stands, like joshua, praying that the light of day may be extended to him until he has accomplished the overthrow of his own inward enemies and of every obstacle to his complete development. the aspirant who attains proficiency in the work of self-perfecting to which the f.c. grade alludes, has passed away from the n. side of the lodge, the side of

ire to perfect their own nature and transform it into a more god-like quality. and this is a definite science, a royal art, which it is possible for each of us to put into practice; whilst to join the craft for any other purpose than to study and pursue this science is to misunderstand its meaning. hence it is that no one should apply to enter masonry unless from the deepest promptings of his own heart, as it hungers for light upon the problem of its own nature. we are all imperfect beings, conscious of something lacking to us that would make us what, in our best moments, we fain would be. what is that which is lacking to us" what is that which is lost" and the answer is" the genuine secrets of a master mason" the true knowledge of ourselves, the conscious realization of our divine potenti

MICHAEL FORD A RITE OF THE WEREWOLF

racen heads, which resembled severed heads, indicating wisdom. it is also the sufis who move against the sun17 which brought such practice to the west. in the yatus cult, the darkness must be observed, absorbed and the initiate must be made to move against the path of the natural order. this by means within itself, brings experience from a vague concept of mystery, that flesh which emerges in the heart of the adept. the sorcerer and witch are as the sorcerous daemon ahriman themselves, they stand in both darkness and light, being lords of both horizons. in sufism shaitan was the single angel, who by antinomian acts separated himself against the natural order by refusing to bow before clay which was adam. it was the yezidi tribe, who venerated shaitan in the form of malak tauus, the peacock

the prince of darkness, and were known to hack and devour certain souls. in a modern initiatory context, the magician understands the these god forms represent isolate intellect, and self-deification through antinomian acts. set and seker have an interesting connection. in the xviith chapter of the book of the dead the spirit of the deceased prays that he is kept from the great god who devour the heart and soul, who is the guardian of darkness. this is revealed by e.a. wallis budge that this god is none other than suti (set. set was the tester of the dead in this capacity, and set tested the spirit by it s own admission of transformation from life to death and finally, to the psyche becoming immortal. if this test failed, set in the form of seker, devoured the soul. later on seker was merg

MICHAEL FORD BOOK OF CAIN

serpent open forth! unveiled in the nightside do i come forth! that i walk the path of dragon born, caster of the first circle of emerald and crimson flame. gatekeeper and horned shape shifter open forth the fiery path! illuminate the blackened flame! shall i awake the serpent born in the devil s skin cain i summon thee! tubal-qayin as it is sometimes spelled is the blacksmith whose forge is the heart of the sabbatic craft. the child of asmodeus (called often samael) and lilith, is considered the bringer of gnosis to humanity. other legends give tubal cain as the child of samael and eve, and that in congress the dragon spit filth into her and bore cain. tubal cain was demonized as the brother who killed abel, his so-called brother. it was cain, within the region of the middle east, sparke

MICHAEL FORD WITCHMOON

owever it is not always their intent to harm innocent humans. our point is to destroy and create. the magick in these pages is of all colors, being that of significant power. law perceived as going forth by night and day, creating with love and joy and the destruction of that which is ill. the manifestation of both the black and red temple (that of death and sexual magick. there is no evil in the heart for the essence lives intently on it's message. every man and every woman have their animalistic urges, from which atavisms develop and exist. we are throwing open the gates of saturn (the gates of death, hidden knowledge, they are the resurgent atavisms, the hidden spirits and archetypes of shadow and night, the black sun shining with life and wisdom- the torch bearer (1) behind the darknes

seven years, and once her purpose unto stubbe was served, she disappeared. this did not falter stubbe peeter, he continued his lycanthropic changes and began shedding blood each day. the following matter doth stand as a special note of the wickedness of this abominable sorcerer. he beheld a proper youth for a son, begotten as a young man. in this lad he took to much joy, commonly calling him his heart's ease. yet as he favored his son the beast within took over and he spilt the blood of his only male child. one day he took his son into a field and told him he would return. suddenly a hulking shadow of a wolf encountered his own son and cruelly slew him. once the horrid deed was done, the wolf cracked open the skull of the boy and ate his brains. his career lasted many years, filled with v

stral wraith which took form flying towards the full moon on certain nights. the sigil involves an inverted pentagram within the center, thus invoking a 'sinister' reaction from most people. the pentagram is not by any means meant as either 'satanic' or 'evil, however to merely invoke the essence of inverse, or choronzonic rites which involve a semblance of the death posture in order to reach the heart of it's being. this sigil is a representation of night side, shadow or lunar forces. these forces are actively a part of the individual subconscious and compose most of the matter of the brain. fear not the powers of your mind, embrace the shadows! i had two partners who seemed to hold a genuine interest in magick until they were faced with the rites we had planned. the sigil was painted and

lso the lion trainer will be sleeping with the lions. such daemonic forces should be dealt with carefully in this aspect, for the formula is of the blackest magick. from this region many vampiric elementals can be evoked to do the sorcerer's bidding, however the price is generally the gift of the sorcerer's own blood. the qlipoth are energy currents which spring from da ath, which lies within the heart of the desert of set (9. 29 29 tunnels which exist through da ath are where most of the qlipothic demons manifest. please note that this is not a 'satanic' plane, these entities are negations of the self in its primal aspect. such spirits, whose existence is not earth based but extra terrestrial, have no conception of the meaning of 'satanic. exploring these tunnels opens wide the doors of p

ensely, gray fur, large salivating mouths with yellow fangs and burning crimson eyes. the female says nothing as she approaches you, neither do the two remaining faceless shadows. you feel an enveloping chill as she draws near you. it is your assumption based on what could be deceptive body-language that she is welcoming you, yet warning you of what you have entered. you feel no regret beyond the heart felt fear which still clings to your very essence. the vampire sorceress reaches out with a shadow like black arm. instead of human fingers they are black and leather like, the skin stretching thinly over bony, talon like fingers. the ends have black five inch finger nails, like claws. you find this sexually stimulating in some dark and twisted way, only wishing she would run them across you

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ainst their eviladversaries on atlantis. so, there was on earth a nuclear war. it was an event thatchanged the face of earth history. the war between the gods (the serpent mastersand the sons of the serpents) and subsequent paroxysms were recorded by almostall the cultures of the world: and god saw that the wickedness of man was great in the earth, and that every imaginationof the thoughts of his heart was only evil continually. and it repented the lord that he hadmade man on earth, and it grieved him at his heart. and the lord said, i will destroy manwhom i have created from the face of the earth; both man, and beast, and the creeping thing,and the fowls of the air; for it repenteth me that i have made them (genesis 6-8. and there was war in heaven: michael and his angels fought against t

tion. in spell 316 of the egyptian coffin texts, we find the following passages, referring topowerful destructive weaponry: so the gods were brought together, re addressed nun: behold, mankind who came from myeye, have been scheming against me nun replied: o re, if your eye was turned against thosehow greatly would they fear you? hathor said: i have prevailed over mankind and it is pleasant to my heart then re said: now that i am in control of them, do not reduce them any more. behold it, the(eye) will be stronger than all the gods. it has mastered those who dwellest at the ends of theearth, it is sovereign over every god. they will fall howling on their faces, all mankind willcringe beneath you and your might, they will respect you when they behold you in vigorousform which the master of

nk lowertowards the north- the sun, the moon and the stars, changed their motions-the earth fell topieces, and the waters enclosed within its bosom burst forth with violence and overfloweditthe grand harmony of nature was disturbed (from astronomical revelations by larrybrian radka. the quiche indians of guatemala recorded this event as follows:the waters were agitated by the will of hurakan, the heart of heaven, and a great inunda-tion camemasses of sticky material fellthe face of heaven was obscured and a heavydarkening rain beganthere was a great noise above, as if by fire. now men were seen run-ning, pushing each other, filled with despair and, the bible, in its customary oblique and disheveled manner, records it thus: the earth is utterly broken downmoved exceedingly (book of isaiah)

se conceptions were alwaysregarded with awe and even fear. for instance, in the book of enoch, we read of thebirth of lamechs strange son: i have begotten a strange son. he is not like an ordinary human being, but looks like thechildren of the angels of heaven to me. his form is different and he is not like usit does notseem to me that he is of me but of the angelsbehold, i thought then within my heart that conception was due to the watchers and the holyonesand the nephilimand my heart was troubled within me because of this child. lamech's father, mathusala, eventually consults the prophet enoch about the strangegrandchild. the latter says to the concerned grandfather:this child which is born to you shall survive on the earth, and his sons shall be saved withhim. when all mankind who are o

ew it? among the many commandments that were levied by jehovah was one categoricallyforbidding magical practices by any of the chosen. why, in this case, were mosesand aaron doing the rod and snake trick in front of the pharaoh and his priests?where do the exceptions begin and end? why does jehovah, who commissioned moses to secure the freedom of the chosenpeople, then continually harden pharaohs heart to prevent their easy release? doesthis not smack more of human politics?why is it that we read of jesus experiencing baptism from john? why would the sin-less son of god need to go through a ritual that is reserved for the sinners seekingrepentance and conversion? jesus openly rebuked all public prayer. so why was this made the staple thing in laterchristianity? there is no precedence for c

MICHAEL W FORD THE VAMPIRE GATE

stral beings may experience the past like recordings in specific areas, pass through walls and enter dark places just as a spirit. this of course depends on the initiatory level of the vampyre magickian. much of this type of practice will indeed take time and focus to achieve. projecting your consciousness out of your body can be a frightening experience at first. learn to control your breathing, heart rate and to trust your instincts. this will provide you with a powerful method of practice and more than anything help achieve results. as you enter the astral plane, your mode of focus is of course consuming energy in this state. as your 10 consciousness moves out of your physical shell, you will no doubt be exposed to the astral plane as it is. there is no set or defined elements within th

around you. often, ahrimanic yoga (liber hvhi) will give a foundation for which you may afterwards get in a more relaxed and focused state of mind. 26 when preparing to project, keep the spine straight and lay in a position with your arms and legs held straight out your arms should be resting at your side. focus on rising up out of your body. an excellent method of developing this is to slow your heart rate by breathing exercises, much of which will control your initiatory advancement upon the luciferian or vampyre magickian path. breathe steadily and control your stillness and state of mind. preparing the luciferian spirit in luciferian witchcraft, liber hvhi and all of my other works, there are a handful of rituals and mantras which will focus the mind. let s try a more simple, perhaps d

in front of you and finger tips touching each other. your hand from the thumb to the forefinger should be raised to your solar plexus level and your two hands touching should form a type of triangle shape with you looking downward at them. 29 start a careful breathing technique, one, two, three and then add a few more seconds between breathes. you will notice you will soon be able to control your heart rate. if you are ever in a situation of being nervous you will be able to utilize this to make yourself think clearly. pressing your fingers together you will want with each exhale to watch and visualize your astral energy to flow through your fingers. this process should continue for several minutes. visualize your astral body the color, the extent of which it is larger than your physical b

ough voice, creativity. here we experience the world symbolically through vibration, such as the vibration of sound representing language or the staota ritual. devouring- seduction by voice, use this in vampyric rituals with staota, vibrate sounds in the black mirror to seduce and send forth your vampiric tendrils. non-devouring (self work- sound, voice, seduction and persuasion. chakra four: the heart chakra- andar air, social identity, oriented to self-acceptance this chakra is called the heart chakra and is the middle chakra in a system of seven. this chakra relates to andar and the path of rebellion and spiritually distanced workings. devouring- draining energy in crowds or social situations, the ability to focus and pull in chi or energy through focus even in distracting situations. b

MICHAEL WYNN THE SOUL TRAVELERS

ies told by ancient man are no more than symbolic retellings of the conflict occurring in the psyches of the individual. they reason that the gods of ancient man are no more than different aspects of the self. for example, each mythology seems to have at least 1 good god, and one trickster or villain god, and these 2 gods represent the internal (and external) battle of good versus evil within the heart of the every individual. with the wild tales of mythology being food for the incredulous, and often describing impossible happenings, this view of mythology is understandable. this interpretation of mythology, that mythology is no more than the embodiment of the individual s and society s inner struggles, is echoed in the universities, discovery channel specials, and everything in between. b

e latter part of his life, the greater scientific community considered einstein washed-up and obsolete because he simply refused to accept the idea that the universe is in any way random; stating emphatically, god doesn t play dice. while the rest of the world accepted the universe s mystical nature, einstein went to his death bed trying to reconcile the microscopic and macroscopic worlds. in his heart, he knew that the truth of this apparent randomness was out there, and was probably as elegant as e=mc2. maybe einstein would have done well by considering more than 4 dimensions in his death-bed equations. the onion of reality [2.2] perhaps the missing ingredient between apparent chaos and order is the number of spatial dimensions these quantum physicists are taking into consideration. perh

s, however it will make you feel strange. if, after doing this ritual, you feel sick desist from further invocations. instructions: you will be visualizing 5 of your chakra points. you will imagine each as a soccerball-sized sphere becoming increasing bright and energized. the first chakra point is just above the head, the second in the throat, the third at the center of the chest (level with the heart, the fourth is located in pelvis, and the fifth at the soles of the feet. while imagining each chakra point becoming energized, the name of god associated with that chakra center must be vibrated. in order to vibrate a word, simply say it in the deepest voice possible, spending at last 3 seconds on each syllable. the vibrations of your voice should be felt in the throat, hands, and feet. whi

ould take around 4 minutes. remember to stretch each syllable in the name of god at least 3 seconds, and do not allow your breathing and mistakes shake the visualization from your mind. first chakra [crown] just above the head. name of god eh-heh-yeh second chakra [throat] just below the chin, in the throat. name of god yah-ho-vah el-o-heem third chakra [heart] center of the chest, level with the heart. name of god: yah-ho-vah el-o-ah va-dath fourth chakra [pelvis] inside the pelvis/groin. name of god shah-dye al chye fifth chakra [feet] between, and level with, the soles of the feet. name of god ah-doe-nye ha ah-retz after the beam of light has fallen on the 5th chakra, and you have vibrated ah doe-nye ha ah-retz 10-15 times, you should feel a bit strange. you may have the sensation of en

of a specific being or energy. and finally, he may choose to invoke (the second meaning of the word) the spirit into his body, allowing the spirit to communicate with, and partially command, the magician. after the magician is satisfied, and his will is accomplished, he begins the ritual s closing ceremony. the closing ritual, like the opening ritual, may itself be weighty with pageantry, but the heart of the closing is the banishments. the banishing ritual at the beginning of the entire ritual banishes general influences, while the banishing ritual at the end banishes the specific force that was invoked (activated) during the ritual. the major implements of ritual magic are relatively few, and even more impressive is the fact that they aren t truly necessary at all (with perhaps the excep

MICHAEL W FORD NOX UMBRA

e and then rises from the tomb "from the darkness of the tomb i awaken, i still live beyond the shadow! as i have dwelt in the necromantic twilight i become master of the shades of sah, do attend me greater and lesser familiar of the quarters, embrace my essence- zothoza unpu set heh! i am enthroned in the depths, of utter blackness and night i am death and resurrection. the one who drinks of the heart, whom is aligned with set-heh. i drink of the heat and feed upon the soul's blood. my role is the guardian of darkness! my sight is clear in the darkness, and i taste the heartblood of man and woman, i am awakened in my self and by the shadow tongue- hekas, noastra, zarru! zazas zazas nasatanada zazas! focus upon the arcane of self and the temple of which you create. banish and close the rit

MOODY RAYMOND A LIFE AFTER LIFE

d him say "dr. james, i've killed your patient, mrs. martin" and i knew i wasn't dead. i tried to move or to let them know, but i couldn't. when they were trying to resuscitate me, i could hear them telling how many c.c.'s of something to give me, but i didn't feel the needles going in. i felt nothing at all when they touched me" in another case, a woman who had previously had several episodes of heart trouble was seized with a heart attack, during which she nearly lost her life. she says, suddenly, i was gripped by squeezing chest pains, just as though an iron band had been clamped quickly around the middle part of my chest and tightened. my husband and a friend of ours heard me fall and came running in to help me. i found myself in a deep blackness, and through it i heard my husband, as

xample, one doctor told me, a woman patient of mine had a cardiac arrest just before another surgeon and i were to operate on her. i was right there, and i saw her pupils dilate. we tried for some time to resuscitate her, but weren't having any success, so i thought she was gone. i told the other doctor who was working with me "let's try one more time and then we'll give up" this time, we got her heart beating, and she came around. later i asked her what she remembered of her "death" she said she didn't remember much about it, except that she did hear me say "let's try one more time and then we'll give up- feelings of peace and quiet many people describe extremely pleasant feelings and sensations during the early stages of their experiences. after a severe head injury, one man's vital sign

man's vital signs were undetectable. as he says, at the point of injury there was a momentary flash of pain, but then all the pain vanished. i had the feeling of floating in a dark space. the day was bitterly cold, yet while i was in than blackness all i felt was warmth and the most extreme comfort i have ever experienced. 1 remember thinking "i must be dead" a woman who was resuscitated after a heart attack remarks, i began to experience the most wonderful feelings. i couldn't feel a thing in the world except peace, comfort, ease-just quietness. i felt that all my troubles were gone, and i thought to myself "well how quiet and peaceful, and i don't hurt at all" another man recalls, i just had a nice, great feeling of solitude and peace. it was beautiful, and i was at such peace in my min

ven years ago, but it was so striking that i have never forgotten it. one afternoon i became very sick, and they rushed me to the nearest hospital. when i arrived they decided they were going to have to put me to sleep, but why i don't know, because i was too young. back in those days they used ether. they gave it to me by putting a cloth over my nose, and when they did, i was told afterwards, my heart stopped beating. i didn't know at that time that that was exactly what happened to me, but anyway when this happened i had an experience. well, the first thing that happened now i am going to describe it just the way i felt-was that i had this ringing noise brrrrrnnnnng-brrrrrnnnnng-brrrrmnnnng, very rhythmic. then i was moving through this-you're going to think this is weird-through this lo

ys, i stayed in shock for about a week, and during that time all of a sudden i just escaped into this dark void. it seemed that i stayed there for a long time just floating and tumbling through space. i was so taken up with this void that i just didn't think of anything else. before the time of his experience, which took place when he was a child, one man had had a fear of the dark. yet, when his heart stopped beating from internal injuries incurred in a bicycle accident, i had the feeling that i was moving through a deep, very dark valley. the darkness was so deep and impenetrable that i could see absolutely nothing but this was the most wonderful, worry free experience you can imagine. in another case, a woman had had peritonitis, and relates, my doctor had already called my brother and

MORALS AND DOGMA

it, as before an idol. the mastery of mind over mind is the only conquest worth having. the other injures both, and dissolves at a breath; rude as it is, the great cable falls down and snaps at last. but this dimly resembles the dominion of the creator. it does not need a subject like that of peter the hermit. if the stream be but bright and strong, it will sweep like a spring-tide to the popular heart. not in word only, but in intellectual act lies the fascination. it is the homage to the invisible. this power, knotted with love, is the golden chain let down into the well of truth, or the invisible chain that binds the ranks of mankind together. influence of man over man is a law of nature, whether it be by a great estate in land or in intellect. it may mean slavery, a deference to the em

only known one master from its childhood; but there is no harder problem than to perfect and perpetuate free government by the people themselves; for it is not one king that is needed: all must be kings. it is easy to set up masaniello, that in a few days he may fall lower than before. but free government grows slowly, like the individual human faculties; and like the forest-trees, from the inner heart outward. liberty is not only the common birth-right, but it is lost as well by non-user as by mis-user. it depends far more on the universal effort than any other human property. it has no single shrine or holy well of pilgrimage for the nation; for its waters should burst out freely from the whole soil. the free popular power is one that is only known in its strength in the hour of adversit

ow that he was all the time a hypocrite. shallow men only so judge of others. the truth is, that creed has, in general, very little influence on the conduct; in religion, on that of the individual; in politics, on that of party. as a general thing, the mahometan, in the orient, is far more honest and trustworthy than the christian. a gospel of love in the mouth, is an avatar of persecution in the heart. men who believe in eternal damnation and a literal sea of fire and brimstone, incur the certainty of it, according to their creed, on the slightest temptation of appetite or passion. predestination insists on the necessity of good works. in masonry, at the least now of passion, one speaks ill of another behind his back; and so far from the "brotherhood" of blue masonry being real, and the s

o a man beholding his natural face in a glass, for he beholdeth himself, and goeth away, and straightway forgetteth what manner of man he was; but whoso looketh into the perfect law of liberty, and continueth, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his work. if any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. faith, if it hath not works, is dead, being an abstraction. a man is justified by works, and not by faith only. the devils believe--and tremble. as the body without the heart is dead, so is faith without works* in political science, also, free governments are erected and free constitutions framed, upon some simple and intelligible theory. upon whatever theory th

minister and a venal parliament. very little interest would have attached to his beans and vetches, if beans and vetches had caused him to forget that if he was happier on a farm he could be more useful in a senate, and made him forego, in the sphere of a bailiff, all care for re-entering that of a legislator. remember, also, that there is an education which quickens the intellect, and leaves the heart hollower or harder than before. there are ethical lessons in the laws of the heavenly bodies, in the properties of earthly elements, in geography, chemistry, geology, and all the material sciences. things are symbols of truths. properties are symbols of truths. science, not teaching moral and spiritual truths, is dead and dry, of little more real value than to commit to the memory a long row

MOTTA MARCELO THE COMMENTARIES OF AL

es of the abyss. this is the "grade, or rather, the "going" in which the veil is rent and the mind receives the first impact of the infinite. in this sense, therefore, nuit is appealing to 666 to become the hierophant of the greater mysteries that is to say, the magus of the aeon, the initiator of the masters of the temple. obviously, he must be in chokhmah. 6. be thou hadit, my secret centre, my heart& my tongue! aleister crowley is being 'chosen and the choice is specifically declared: he is to be hadit, that is, simultaneously kether (the centre, chokhmah (the tongue) and binah (the ancient egyptians believed that the heart was the seat of intelligence. in short, in order to do the job for which he was chosen nuit's helpmeet he must reach the highest initiations possible to man. which

ce that the original brand of american freedom which really was freedom contained the precept to leave other people severely alone, and thus assured the possibility of expansion on his own lines to every man. 32. obey my prophet! follow out the ordeals of my knowledge! seek me only! then the joys of my love will redeem ye from all pain. this is so: i swear it by the vault of my body; by my sacred heart and tongue; by all i can give, by all i desire of ye all. it is proper to obey the beast, because his law is pure freedom, and he will give no command which is other than a right interpretation of this freedom. but it is necessary, for the development of freedom itself, to have an organization; and every organization must have a highly-centralized control. this is specially necessary in time

ut it also includes every act soever? yes; i meant it to do so. it is not possible to utter word or do deed without producing the exact effect proper and necessary thereto. thus magick is the art of life itself. magick is the management of all we say and do, so that the effect is to change that part of our environment which dissatisfies us, until it does so no longer. we "remould it nearer to the heart's desire. magick ceremonies proper are merely organized and concentrated attempts to impose our will on certain parts of the cosmos. they are only particular cases of the general law. but all we say and do, however casually, adds up to more, far more, than our most strenuous operations "take care of the pence, and the pounds will take care of themselves" your daily drippings fill a bigger bu

must be taught that all roads are equally royal, and that the only question for him is "which road is mine" all details are equally likely to be of the essence of his personal plan, all equally 'right' in themselves, his own choice of the one as correct as, and independent of, his neighbour's preference for the other. he must not be ashamed or afraid of being homosexual if he happens to be so at heart; he must not attempt to violate his own true nature because public opinion, or mediaeval morality, or religious prejudice would wish he were otherwise. the oyster stays shut in his shell for all darwin may say about his "low stage of evolution, or puritans about his priapistic character, or idealists about his unfitness for civic government. the advocates of homosexuality--primus inter pares

nd stress of suffering to spur them. they prove with euler's exactness and hinton's passion that heterosexuality entrains an infinity of ills; jealousy, abortions, diseases, infanticides, frauds, intrigues, quarrels, poverty, prostitution, persecution, idleness, self- indulgence, social stress, over-population, sex-antagonism. they show with poincares's precision that jesus and paul struck at the heart of hell when they proclaimed marriage a scourge, and offered the testimony of john and timothy to support the plea of plato on behalf of paederastic passion. out of the court there slunk mark anthony, his toga to his face, one of the legion of lost souls that woman had withered; behind him groped blind sampson, disinherited adam, feeling his way along the table where they had piled countless

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

4 page 15 anxious to preserve the secret of his existence from cronus, rhea sent the infant zeus secretly to crete, where he was nourished, protected, and educated. a sacred goat, called amalthea, supplied the place of his mother, by providing him with milk; nymphs, called melissae, fed him with honey, and eagles and doves brought him nectar and ambrosia.[4] he was kept concealed in a cave in the heart of mount ida, and the curetes, or priests of rhea, by beating their shields together, kept up a constant noise at the entrance, which drowned the cries of the child and frightened away all intruders. under the watchful care of the nymphs the infant zeus throve rapidly, developing great physical powers, combined with [16]extraordinary wisdom and intelligence. grown to manhood, he determined t

g course to welcome this wonderful emanation from the godhead. athene was at once admitted into the assembly of the gods, and henceforth took her place as the most faithful and sagacious of all her father's counsellors. this brave, dauntless maiden, so exactly the essence of all that is noble in the character of "the father of gods and men" remained throughout chaste in word and deed, and kind at heart, without exhibiting any of those failings which somewhat mar the nobler features in the character of zeus. this direct emanation from his own self, justly his favourite child, his better and purer counterpart, received from him several important prerogatives. she page 44 was permitted to hurl the thunderbolts, to prolong the life of man, and to bestow the gift of prophecy; in fact athene was

, promising that she herself would direct them how to perform the sacred rites and ceremonies, which should be observed in her honour. with these words she took her departure never to return. obedient to her commands, celeus called together a meeting of his people, and built the temple on the spot which the goddess had indicated. it was soon completed, and demeter took up her abode in it, but her heart was still sad for the loss of her daughter, and the whole world felt the influence of her grief and dejection. this was [55]indeed a terrible year for mankind. demeter no longer smiled on the earth she was wont to bless, and though the husbandman sowed the grain, and the groaning oxen ploughed the fields, no harvest rewarded their labour. all was barren, dreary desolation. the world was thre

rts, and sent a raging pestilence into their camp. for nine days he let fly his fatal arrows, first on animals and then on men, till the air became darkened with the smoke from the funeral pyres. in his character as god of light, phoebus-apollo is the protecting deity of shepherds, because it is he who warms [71]the fields and meadows, and gives rich pastures to the flocks, thereby gladdening the heart of the herdsman. as the temperate heat of the sun exercises so invigorating an effect on man and animals, and promotes the growth of those medicinal herbs and vegetable productions necessary for the cure of diseases, phoebus-apollo was supposed to possess the power of restoring life and health; hence he was regarded as the god of healing; but this feature in his character we shall find more

hich she loved to the exclusion of all other pursuits. but one day, soon after his victory over the python, apollo happened to see eros bending his bow, and proud of his own superior strength and skill, he laughed at the efforts of the little archer, saying that such a weapon was more suited to the one who had just killed the terrible serpent. eros angrily replied that his arrow should pierce the heart of the mocker himself, and flying off to the summit of mount parnassus, he drew from his quiver two darts of different workmanship.one of gold, which had the effect of inspiring love; the other of lead, which created aversion. taking aim at apollo, he pierced his breast with the golden shaft, whilst the leaden one he discharged into the bosom of the beautiful daphne. the son of leto instantl

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

ving in the remote regions of transylvania who, in order to sustain their monstrous existence, would leave their tombs at midnight to drink the blood of young virgins. a girl, once bitten, would become a virgin of the undead and, her eyes burning with a dark desire, was forever more drawn back to the vampire s embrace. the only way to kill a vampire was to drive a sharp, pointed stake through its heart. the werewolf, a man who was transformed into a gigantic wolf under the influence of the full moon; tearing out the throats of his victims, and feasting on their blood. another name for this was lycanthropy. the werewolf was both man and monster the paradox. the fear of witchcraft most people are paranoid that you will use witchcraft either to gain control of them or place a curse upon their

presence of the man concerned. enter your witching circle. awaken your magic power. burn a black candle and think of the person to be spellbound. after a few minutes, gaze into candle flame and say: listen, o mighty and powerful ancient one, he whose appearance is that of a burning pillar of fire. ancient and powerful one, i require you, who hath dominion over such things to draw close to you the heart and soul of (person s name. from this moment forth, i charge you to never once loosen your hold upon them. by he whose mouth ever flameth, you are required to do as i command. let (person s name) never think of another for his/her soul has now faded from within (person s name) is now bound to my will, until the stars fall from the heavens. repeat daily until results are obtained. it's best t

at, at which you imagine a second sphere of light. this is the sphere of air. see it as clearly as you can. speak the second sacred name of power: jehovah elohim. repeat three times. you will experience a sensation of warmth in your throat. with these two spheres firmly established, pretend that the shaft of light moves slowly down through your chest. visualize a third sphere on a level with your heart. this is the sphere of fire. see it as clearly as you can. speak the third sacred name of power: jehovah eloah ve daas. repeat three times. you will feel a vibration throughout your chest cavity. now you should imagine the shaft of light moves down through your body to your genitals. at which you visualize a fourth sphere. this is the sphere of water. see it as clearly as you can. speak the

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

st some resemblance to saint vital of ravenna. cf. ramee, histoire generale de l'architecture (paris: aymot, 1860, 1055. 30 the origins of freemasonry from ancient times to the middle ages willibrord, went to continue his conversion of the hessians, frisians, saxons, and bavarians, he erected churches with journeymen from england.14 maintaining and spreading the collegia in the eastern empire the heart of roman civilization found itself shifted to the east once emperor constantine, in 330, transferred the capital of the empire to byzantium, which took the name constantinople. in 395, at the death of theodosius, the empire was divided in half and constantinople became the capital of the eastern empire. rome was hence primed for invasion and ruin. those parts of the western empire that did m

5; gislevert, who worked on saint ouen in rouen around 1100; jean, a bourgeois of saint quentin in 1113; and gervais, who built a cathedral in beziers in the second half of the twelfth century. in any case, what is at play here is a partial approach to the facts. in medieval society, whether twelfth or thirteenth century, romanesque or gothic, art in both its concept and creation was religious at heart. it expressed only the directives of the church, which gave long and detailed guidelines for artists and their works, priests, and liturgists. nothing was left to the artists except for their skill and ability to execute. to dispel any misunderstandings that may linger, it should be emphasized that the benedictines at cluny and citeaux were by and large the source of the gothic style. one au

hoods traveled in groups to the designated site. their first concern was to form a wall with the carts that had carried them there, and then settle inside as if it were a spiritual campground. there they spent the first night, singing hymns in the light cast by hundreds of torches. once they had begun work, there was not a single task, no matter how painful, to which they did not submit with good heart and unshakable steadfastness. during working hours, silence and order reigned, and the time of rest was devoted to prayer, charitable acts toward the sick, and pious discourse. abbot aymon began his letter like a man completely stupefied at the sight of so much abnegation among his colleagues. he described their manner of living as "a completely new kind of piety that is unknown to all the c

by how they shook hands (schenk, although schenk appears instead to designate feast toasts. the ancient statutes make no mention of a "password" the sole time there is any reference to a password is in the rules of the halberstadt masons, which were filed before the reigning prince in 1693 "the master will tell the worker that he has been welcomed into the order and that he should lock within his heart, at the price of his soul's salvation, the words (worter) that have been entrusted to him and that by no means will he let anyone else know them, save an honest mason, under penalty of being disbarred from the craft."15 the organization did not pursue only professional and social goals. like the french brotherhoods, it included religious concerns among its objectives: no laborer or master sh

d owners in the village of haugfool, near galashiels.6 in england, the situation began to change noticeably after 1607, the year in which james i named inigo jones the general intendent of the buildings of the crown, a title that gave him authority over the entire corporation of masons. just like lord sinclair, inigo jones had been smitten in italy by the style of andrea palladio and had taken to heart the desire to transplant it to england. to achieve this, he organized lodges on the model of the italian academies, where skilled instructors could give lessons in architecture based on the principles of the school he championed. these novel events produced two noteworthy results: first, the number of unschooled masons gradually diminished. second, prestigious figures seeking culture request

NEW WORLD ORDER OR OCCULT SECRET DESTINY

for the new world order. a modern day tower of babel and the ultimate unification of the world s religions. the new age welcomes these goals and looks to the light of masonry as its esoteric basis for occult initiation into the new world order. benjamin creme writes: the new religion will manifest, for instance,through organizations like masonry. in freemasonry is embedded the core or the secret heart of the occult mysteries, wrapped up on number, metaphor and symbol (the reappearance of the christ and the masters of wisdom p.87) freemason and co-founder of lucifer publishing company (now called lucis trust, foster bailey, concurs, is it not possible from a contemplation of this side of masonic teaching that it may provide all that is necessary for the formulation of a universal religion

ONYX TABLET OF SET

e to some consensus based on his ideas, on ipsissimus lewis, and on any master who wished to contribute. but even if we develop such a "database" of ideas, i do not want to see any master pinned to the wall in the future by other iv+ members demanding to know the items from the "list" that s/he used in ascertaining that adept 'x' had become a priest/ess. i believe that ipsissimus lewis hit on the heart of the matter when he wrote "the standards by which we determine the differentiations between an adept and a priest or priestess of set are as varied as there are magistri templi here to give such verdicts" bravo! and up to now, i also believe that- in addition to all other evidence possible (covered more than adequately by shuti- many masters in making their final "verdict" have relied upon

) loyalty to the temple (2) demonstration of magical ability (3) control of personal life. 12. current issues under discussion by the priesthood- a* destruction rituals performed by i s (1) iii response: encouragement/discouragement- b. email vs. postal mail (1) the impulsiveness of email (2) pros of postal mail and "real" letters when dealing with i /ii s- c. sexual ethics. 13. intellect and the heart- a. bridge to the inner temple- b. over-analysis: risk of not experiencing essence of the issue, never touch its truth, truly experience it- miss its meaning- c. by over-analyzing you're not truly committed to the issue, but hiding in "fear" behind facts and figures- d. by being overly mystical, you're out-of-touch with objective reality and have no way to substantiate or recognize progress

wholly born of your independent, isolate free wills, is linked to the actions of the others. onyx tablet: ot.o.4.15 temple of set author: don webb v date: june 4, 1997 ce revision: html revision: june 11, 1998 ce that set's temple is owned by its priesthood is more than a corporate nicety. the temple exists at the level of a priest or priestess' actions in the world. what happens in your mind and heart are part of the inner temple, and are hopefully very noble and beautiful things- but what happens in the world creates the temple. and it creates it everyday (see below on how mythic time is synchronized with human time. the battle we wage in the world is tougher than most of us think. that it is a battle have no doubt. set is, was, and shall be a war god. our founding documents come from st

the victim teaches that only by suffering are we redeemed.this evil cult takes over good movements of social empowerment by taking away the quest for power, and replacing it with a plea for justice for past social injuries. it allows people to engage in the worst behavior, and then be forgiven because of real or imagined illness or real or imagined abuse.this cult works against anyone with a big heart- and is particularity strong in cultivated circles. beware of anyone who uses their bad situation as a path to power. often they don't know better, this cult is so powerful. in your battle, you will find yourself to posses certain weapons unique to you. perhaps you own a home that you can make a pylon meeting place, perhaps a you've got webspace for a web page, perhaps this, perhaps that. no

nius of man. think not that because the first sights before your opened eyes are these sacred keys, that they shall be reverenced. indeed with the passage of time they shall be changed and effaced by those who have forgotten their power, and their origin shall fade into the mists of time "but this temple shall endure until the race of man shall cease, and those who enter its fold shall behold the heart of the fire, and they shall gaze upon the face of set. yea, nevermore shall they know the simple peace of their animal brothers, but their eyes shall be opened, and they shall become as daemons, and the forces of all creation shall bend before their will. so it shall be done" so spoke xepera, the word become form, who also would fade before the eyes of the ancestors of our ancestors, until o

PATH OF INITIATION

re are vouches, initiations. but they do not come only from groups. to understand how we all partake of these things, we have to understand the deeper pattern. the period of learning can occur totally between a person and the land itself; the group you join are the pale people, or hidden people, the dwellers in the underworld; you are vouched for by your own devotion to the unseen and by your own heart s weight, and the heart of authentic initiation occurs totally within the underworld, which is simultaneously inside the individual. some organizations try to take control of this process, act as "guardians" of it, teachers of it, but i believe that this is haphazard at best; it leads often to a certain abuse of power and a harmful egocentrism that does more harm than good. no group is suppo

wisdom because they have given up all for them, and received all back in return, not because they jealously desire to secret up power in some vault. they know the disastrous consequences of egocentrism- they know how the egocentered, power hungry human destroys the land and abuses power and other people; this is why the path is kept shaded with secrecy, and for no other reason. when those of pure heart, ready to cast away all for the wisdom born of the underworld and ready to sacrifice for love of the land show themselves, they are taken into the group and introduced to its mysteries. there is no other qualification. it is a strange love, a strange desire that the old ones use to lure people to the ways of the hidden craft. human witches cannot and should not stand in the way of this, for

yond him or herself, or did that decision and petition come from another place make the initiate? when you can answer that question, then you will see how fate calls all things to initiation and transformation, eventually, and without exception. this entire pattern can be realized through working groups that have the means and understanding to really bring about these five transformations, but at heart, all of these transformations (and whatever symbols people use to represent them in the outer world) are not physical, blunt realities; they are internal, otherworldly mysteries that emerge through all things. they come from the unseen. a group is very unique and special indeed if it can really bring about these transformations in a systematic, direct way- most groups cannot, because 99% of

PHILIP NEIL MYTHS LEGENDS EXPLAINED

dless ocean of nun. all the elements of life were in the ocean, inert and senseless. then the lord without limit came into being, and called himself re. he was alone. with his breath he created shu, the air, and with his spittle he created tefnut, moisture, and sent them out across the water. he caused the waters of nun to recede so that he had an island on which to stand. then he looked into his heart to see how things should be, and called forth from nun all the plants, birds, and animals. he spoke their names, and they came into being. shu and tefnut had two children: geb, the earth, and nut, the sky. nut lay on top of geb and the sky mated with the earth. but shu was jealous and wrenched the sky away, holding her aloft, and pinning the earth down with his feet. the children of nut and

dripped from his mouth as he sailed across the sky day after day (for he was now old and dribbled) and shaped it into a snake, which she left lying in his path. inevitably, re was bitten and, letting out a terrible cry, he trembled, and a fog blurred his vision. taking advantage of his pain, isis offered to counteract the poison if he would tell her his name. at last, he passed his name from his heart to hers, giving her power even over himself. using re s name, she commanded the poison to flow away, leaving him fit and strong. the text of this story also had a practical purpose as a spell against poison. reciting the text over the images of four gods, including isis and horus, and making the patient eat a paper inscribed with the spell was guaranteed to be successful a million times. 15

ould be no light, the wells would dry up, and the crops would wither. 17 osiris, i sis, and horus plaque with cartouche royal sarcophagi, or coffins, were rectangular inside like the cartouche that encircled the royal name. just as the cartouche protected the royal name, so the coffin protected the royal body. hunefer is lead by anubis through the hall of two truths anubis anubis weighs hunefer s heart heart feather ammit hunefer osiris the four sons of horus horus isis and nephthys hail to you, osiris wennefer, the vindicated, the son of nut! you are the first-born of geb, the great one who came forth from nut. shout with joy, osiris, for i have come to you; i am horus, i have saved you alive today. the book of the dead re-harakhty thoth after osiris descended to the underworld, he could

ugh the spells contained in the book of the dead. horus as a wedjat eye hunefer the gods who sit in judgment of hunefer include utterance, perception, and the southern, northern, and western ways. souls in the balance after death, each person went before osiris in the hall of two truths. here, a man named hunefer is led by the jackalheaded god anubis. anubis checks the scales that weigh hunefer s heart against the feather of maat, which symbolizes truth. ammit a crocodile-headed monster with the forequarters of a lion and hindquarters of a hippopotamus waits to gobble up the heart if hunefer is judged guilty. egyptians protected themselves against this outcome by including in their tombs a so-called negative confession a list of sins they have not committed. to the right, ibis-headed thoth

eauty, and adad, the storm god, gave him courage. until the gods created enkidu to curb his arrogance and be his companion, no one could surpass his strength. after killing humbaba and the bull of heaven, the god anu said that either enkidu or gilgamesh must die as a punishment. the gods ea and enlil agreed so, despite the pleas of shamash the sun god (to whom the heroes had sacrificed the bull s heart, enkidu was marked for death. he fell ill, forewarned of death by a dream in which he was seized by a black bird and taken down to the house of dust the palace of erishkegal, the queen of darkness. gilgamesh triumphant gilgamesh defeated humbaba, who begged for mercy with tears in his eyes and promised to be his servant. gilgamesh almost agreed, but enkidu said he was not to be trusted and p

PHOSPHORUS

hould be meditated upon to bring forth a calm and serpentine consciousness, concentrate on the essence of lucifer as shadow, for a minimum of ten minutes and then as light for an equal time. relate both to you personally and how you are becoming in this light reflect on who you were and where you are going. 5. the algol sigil is the fiery and diabolic essence of isolate consciousness, the eye and heart of set, ahriman and hecate. it is both daimon and seraph, a mirror and a gate of hell. meditate and focus upon this mirror. 6. the sigil of lucifer is the mark of the rebellion of spirit, the separation of ain soph (limitless light) to the dual ecstasies of shadow and flame. mark thy soul/spirit/consciousness with the sigil of adonai, the lord of the earth called also shaitan. 7. baphomet is

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

he serpent taught him good and evil. what they got to know by perception was the sacred cosmic mystery. in front of it they kneeled in devotion. it was the light that showed their souls to their destiny. in devotion they received wisdom which became faith, religion. what lucifer had brought to them, shined godlike in front of their psychic eyes. owing to lucifer they had god. it means to disunite heart and mind if god is considered as lucifer's enemy. our educated don't raise the perception of the mind to religious devotion, they paralyze the enthusiasm of the heart. for those who are searching for the light of the spirit lucifer shall be a messenger. he won't talk about a faith that is alien to perception. he won't flatter into the hearts to avoid the guardian of science: he shall respect

ight of the spirit lucifer shall be a messenger. he won't talk about a faith that is alien to perception. he won't flatter into the hearts to avoid the guardian of science: he shall respect him. he won't preach piety and divine bliss but will show ways for the knowledge to change into divine sensation, into the devotion of the cosmic spirit. lucifer knows that the radiant sun may only rise in the heart of the individual; but he also knows that only the paths of perception lead up to the mountain where the sun appears in his divine radiation. lucifer is no devil leading the searching faust to hell; he shall be an awaker of those who believe in knowledge who want to change into the gold of divine wisdom -from luzifer-gnosis, rudolph steiner. lucifer stands on the threshold of dawn and dusk

s the bringer of light in a thelemic aspect. no longer shall man be subservient to a religion which would destroy your foundation and right of personal choice. dogma is also a trap which can lead towards spiritual stagnation. growth is necessary through the freedom of an open being, that through will power and focus can change take hold and run it's natural course. the luciferian individual is at heart a predator, however balancing action and thought with compassion and tolerance when such emotions are heart felt. a thelemic individual is by definition free to decide the proper course of which his or her life would flow. often, clubs, orders and other thought trapping devices will trick the individual into accepting a code and "uniformation" of like minds. this should be in progress only f

and often unclear. wicca presents nature in a beautiful and deeply moving semblance, which in itself, is not entirely the case. nature is both beautiful, positive and light filled however also destructive, murderous, predatory and black. this is a significant balance point in which individuals should be aware, and able to reflect with balance. wicca is a powerful tool for those ultimately kind at heart, who may weave magick within their own life to a certain end. dark witchcraft, or sabbatic magick, is a balance of light and dark energies. witchcraft is a tool of the luciferian spirit, and the god forms of sabbatic magick are very much akin to the self exploring individual seeking godhead through ascending. sorcery is an extension of witchcraft as they are based upon the powers of the eart

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

er,marconis speaks as follows: the masonic rite of memphis is a combination of the ancient mysteries; it taught the first men to render homage to the deity. its dogmas are based on the principles of humanity its mission is the study of that wisdom which serves to discern truth; it is the beneficent dawn of the development of reason and intelligence; it is the worship of the qualities of the human heart, and the repression of its vices; in fine, it is the echo of religious toleration, the union of all belief, the bond between all men, the symbol of the sweet illusions of hope, preaching the faith in god that saves, and the charity that blesses. thus it will be seen that this rite,which purports to be it continuation of the ancient mysteries, and pretends to contain a vast amount of instruct

PROMETHEUS

with shining fat. then the father of men and of gods said to him `son of iapetos, most glorious of all lords, good sir, how unfairly you have divided the portions' so said zeus whose wisdom is everlasting, rebuking him. but wily prometheus answered him, smiling softly and not forgetting his cunning trick `zeus, most glorious and greatest of the eternal gods, take which ever of these portions your heart within you bids' so he said, thinking trickery. but zeus, whose wisdom is everlasting, saw and failed not to perceive the trick, and in his heart he thought mischief against mortal men which also was to be fulfilled. with both hands he took up the white fat and was angry at heart, and wrath came to his spirit when he saw the white ox-bones craftily tricked out: and because of this the tribes

arts' so spake zeus in anger, whose wisdom is everlasting; and from that time he was always mindful of the trick, and would not give the power of unwearying fire to the melian race of mortal men who live on the earth. but the noble son of iapetus outwitted him and stole the far-seen gleam of unwearying fire in a hollow fennel stalk. and zeus who thunders on high was stung in spirit, and his dear heart was angered when he saw amongst men the far-seen ray of fire. forthwith he made an evil thing for men as the price of fire; for the very famous limping god formed of earth the likeness of a shy maiden as the son of kronos willed. so it is not possible to deceive or go beyond the will of zeus; for not even the son of iapetos, kindly prometheus, escaped his heavy anger, but of necessity strong

anger, but of necessity strong bands confined him, although he knew many a wile -theogony 507f "for the gods keep hidden from men the means of life [crops. else you would easily do work enough in a day to supply you for a full year even without working; soon would you put away your rudder over the smoke, and the fields worked by ox and sturdy mule would run to waste. but zeus in the anger of his heart hid it, because prometheus the crafty deceived him; therefore he planned sorrow and mischief against men. he hid fire; but that the noble son of iapetos stole again for men from zeus the counsellor in a hollow fennel-stalk, so that zeus who delights in thunder did not see it. but afterwards zeus who gathers the clouds said to him in anger `son of iapetos, surpassing all in cunning, you are g

ounsellor in a hollow fennel-stalk, so that zeus who delights in thunder did not see it. but afterwards zeus who gathers the clouds said to him in anger `son of iapetos, surpassing all in cunning, you are glad that you have outwitted me and stolen fire- a great plague to you yourself and to men that shall be. but i will give men as the price for fire an evil thing in which they may all be glad of heart while they embrace their own destruction' so said the father of men and gods, and laughed aloud. and he bade famous hephaistos make haste and mix earth with water and to put in it the voice and strength of human kind, and fashion a sweet, lovely maiden-shape, like to the immortal goddesses in face [pandora. but when he had finished the sheer, hopeless snare [pandora, the first woman, created

him who had been the benefactor of all. diodorus siculus 4.15.2 to iapetos was born prometheus, of whom tradition tells us, as some writers of myths record, that he stole fire from the gods and gave it to mankind, though the truth is that he was the discoverer of those things which give forth fire and from which it may be kindled. diodorus siculus 5.67.1 the shining eagle which was eating out the heart of prometheus he killed with his arrows. hyginus fabulae 31 a prediction about thetis, the nereid, was that her son would be greater than his father. since no one but prometheus knew this, and jove wished to lie with her, prometheus promised jove that he would give him timely warning if he would free him from his chains. and so when the promise was given he advised jove not to lie with theti

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

imate vessel which contains and is animated by this force. this is readily observable by the fact that when one passes away, g-d forbid, his body remains intact, but without any life force. at this point the body no longer has the faculties of a living being. the brain no longer thinks nor do the eyes see. it can no longer smell with its nose nor hear with its ears, nor can it move its limbs. the heart no longer beats nor does the blood surge through the veins. there are no feelings and emotions; no love, no fear, no pleasure, anguish, anticipation, joy or regret. in short, there is no consciousness whatsoever. the body becomes a mass of decaying flesh, an empty shell devoid of life, a shadow of its former self when it was vibrant and vital. this matter is so self-evident that even a chick

aller than necessary, world chaos would erupt. but, in actuality, the sun, moon and planets, in and of themselves, are no more alive than anything else in the universe, and certainly no more than the human body. therefore, it appears that there must be a controlling force which is their life force and the life force of everything else in the universe. this force makes the world tick. it makes its heart beat, so to speak. the source of all existence we concluded above that the universe and everything in it, including the human body, appears to have an animating force within it to enliven it, and that without this force it would be nothing more than dead matter. however, it is actually more than this, for the physical body of man and the materiality of the world cannot exist in and of themse

ince all these qualities come out of the quintessential self of the person, they must somehow be there, otherwise how could they come about? for example, if a person does many acts of kindness, we know that he is kind in the essence of his soul. if this was not so, then how did desires to do acts of kindness arise? where did the kind thoughts come from, and what brought about kind emotions in his heart? finally, why did he do kind deeds? we see from this, that indeed, the whole chaining down (seder hishtalshelut, from the original will of the kindness, to the intellect of the kindness, the feelings of the kindness, and the thought, speech and action of the kindness, originate in the quintessential singularity of the self, and are included and exist there as well. we now have a contradictio

d actions are there merely to facilitate this. this is why he knocked on your door in the first place. though it appears that a reasonable conversation is taking place, if he is refuted in debate, he will automatically revert back to the essential point of the irrational desire in which there is no compromise and no recognizable intellect at all, such as saying "it is true because i know it in my heart, etc. in summary, tohu is when the light (revelation) of the desire is too strong for the vessels and overpowers them, so that they can no longer be objective but rather become completely unrestrained and driven by the desire. the world of tikkun rectification on the other hand, the aspect of tikkun (rectification) is when a quality emerges from its essential point, to extend outside of the

e first example of this is da at, which acts as a mediator and tips the mind from intellectual kindness to intellectual sternness, or visa versa. it is specifically the faculty of da at which dictates how these intellectual leanings will be. this is evidenced by the verse in which g-d said after the flood "i will not continue to curse the earth because of mankind, because the inclination of man s heart is evil from his youth, i will, therefore, not continue to punish any living thing, as i had done" here, man s inclination to evil is given as the logic and reason for judging them favorably, whereas prior to the flood, the identical reason was given for judging them as guilty, as is written "and hashem saw that the evil of man was great on earth, and that all the inclinations of his heart w

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

o entirely different subjects. furthermore, this even activates the general sefirah of keter itself. this is to say that the understanding will bring him great pleasure (atik yomin) and a great desire (arich anpin) which will motivate him to further his understanding. this in turn will cement his great attachment to the subject of his understanding (da at. this in turn arouses the emotions of the heart, chesed and gevurah, the love for it and the fear of being separated from it. these in turn bring one to netzach, hod, and yesod which are the gut emotional responses which compel one to act upon it, which finally leads to action (malchut. we, therefore, see that hitbonenut (analysis and contemplation) is the governing faculty in our service of g-d. it is specifically in the faculty of hitbo

a flash of insight and understanding into the truth of reality, whatsoever. furthermore, he will not arouse the faculty of keter towards g-d. this is to say that because he is devoid of understanding, he will not have pleasure (atik yomin) or desire (arich anpin) in serving g-d. because of this he will not have an attachment to g-d (da at. because his da at was never aroused, the emotions in his heart (chesed and gevurah, which are the love of g-d and the fear of being separated from him, will also never be aroused. because of this his netzach, hod, and yesod (the gut emotions which compel one to act upon his feelings, will also not be aroused. because of this, there will either be no final action (malchut, or the final action will be like a body without a soul. whatever commandments (mit

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

ructing nukva, the conglomerate of the souls of israel, giving it the three gpitchers h (24 fs) or thirds of chesed of tiferet it is supposed to possess. we see from the above exposition that the female is to play a decisive role in the process of redemption. indeed, at least in this scene, z feir anpin is depicted as being helpless and dependent on rebecca/nukva to restore its broken tiferet, or heart. we may perhaps visualize this as the jaded or cynical mood that affects those who have suffered too much and are worn down by the state of exile. such people need a boost of inspiration to lift their spirits. this is provided, in the present scenario, by nukva, the spouse, who, faced with a languid, uninspired husband, whose joie de vivre has been sapped, returns to her wise mother to draw

worn down by the state of exile. such people need a boost of inspiration to lift their spirits. this is provided, in the present scenario, by nukva, the spouse, who, faced with a languid, uninspired husband, whose joie de vivre has been sapped, returns to her wise mother to draw inspiration and direction to revive him. alternatively, an individual can try to rejuvenate himself, to mend his broken heart, by reinvesting his action, his means of expression, with new intellectual understanding. doing so enables his expression to influence his emotion, for gthe media h to make gthe message, h so to speak. in either case, once the gwife h succeeds in re-inspiring her ghusband, h she restores him to his original vigor and the redemption can proceed.6 understand this well, for what i have told you

gso-and-so with so-and-so. h we may assume that such a match does not have to be forced, against their will. why, then, does the midrash state that g-d matches them up against their will and to their detriment? another question: we have never seen anyone get married against his will or to his detriment. and the most joyous occasion in a person fs life is gthe day of his wedding and the day of his heart fs joy. h at least when people get married, they do so feeling that this is for their good and that they will be happy. furthermore: if it is indeed true that g-d makes matches against our will, there should be no reward or punishment for [fulfilling or avoiding] the commandment to procreate. for if a person is married to his wife perforce, why should he earn reward by marrying? and why shou

ns, the means by which we gtouch h and relate to others. the sense of smell is associated with binah. this is the mystical meaning of the verse, gand g-d smelled the savory smell. h9 5 genesis 1:3-5. 6 etz chaim 25:2; pri etz chaim, sukot 1; see zohar 3:103ab, 191b. 7 psalms 42:9. 8 malachi 3:16. 9 genesis 8:21. the arizal on parashat vayishlach (5) 179 the verse continues: g cand g-d said in his heart c. h the heart, the seat of understanding, is associated with binah. smell is the subtle sense of discernment, of distinguishing between good and bad. the sense of sight is associated with keter, the open eye. sight is the most direct of the senses, allowing us an immediate perception of the object we see. by virtue of this all-encompassing inclusion, it is associated with keter, the envelop

brain, the seat of chochmah, spreads through the trachea, which is on the right side [of the throat. this is the significance of the statement in the zohar2 that the lung absorbs all types of moisture. this is a very curious statement, because we know that if even a drop of water enters the trachea, the person will die. we also see that the lower end of the trachea extends into the lungs and the heart, and there is no passageway there through which water that enters the [upper] trachea could exit [elsewhere. the meaning, rather, is that the esophagus carries food and drink and all types of moisture [downward, while the trachea is used only for producing the voice and speech, as is mentioned in the talmud3 and in the passage from the zohar in 1 berachot 8b. 2 3:218b, in ra faya mehemna. 3

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

liddellmacgregor mathers, who apparently was the author of these papers, was not as simple as it might have been. be that as it may, nothing should deter the serious student frbm extracting the last drop of intellectual nutriment from these papers. there is also the new edition of the tree of life (samuel weiser, new york, 1968, which provides an elementary introduction to magical procedures, the heart and core of the practical work of the order. with these two simple books, and only a few pages of the golden dawn handled at any single time, most of the complex problems should be eliminated. such a course is analogous to the procedure used in driving across the country, say from los angeles to new york city, approximately three thousand miles. this is a considerable distance. but by settin

nothing as yet hath been generated out of her. she yields to nothing but love, for her end is generation, and that was never yet performed by violence. he that knows how to wanton and toy with her, the same shall receive all her treasures. first, she sheds at her nipples a thick heavy water, but white as any snow; the philosophers call it virgin's milk. secondly, she gives him blood from her very heart; it is a quick, heavenly fire; some improperly call it their sulphur. thirdly and lastly, she presents him with a secret crystal, of more worth and lustre than the white rock and all her rosials. this is she, and these are her favours" from this first triad, a second triad of emanations is reflected or projected downwards into a more coarse degree of substance. they likewise reflect the nega

he says "the corn was orient and immortal wheat, which never should be reaped, nor was ever sown. i thought it had stood from everlasting to everlasting. the dust and the stones of the street were as precious as gold; the gates were at first the end of the world. the green trees when i saw them first through one of the gates, transported and ravished me, their sweetness and unusual beauty made my heart to leap, and almost mad with ecstasy, they were such strange and wonderful things. the men! 0 what venerable and reverent creatures did the aged seem! immortal cherubim! and the young men glittering and sparkling angels, and maids, strange seraphic pieces of life and beauty. boys and girls tumbling in the street, and playing, were moving jewels. i knew not that they were born or should die

hey form the symbol of the supernal sephiroth which are the dynamic life and root of all things, while in man they constitute that triad of spiritual faculties which is the intrinsically pure essence of mind. hence the triangle is a fitting emblem of the light. and the place of the cross above the triangle suggests not the domination of the sacred spirit, but its equilibriation and harmony in the heart of man. despite the fact that the whole of this intricate symbolism can hardly be realised by the candidate at the time of his initiation, its intrinsic value is such that unconsciously as an organised body of sug <47> gestion it is perceived and noted and strikes the focal centre. we are taught by tradition that the entire object of the sacred rites was the purification of the soul so that

d, he will call the kerubim from the east of the garden, and all shall be consumed and become infinite and holy" it would be a happy task, were it advisable, to devote several pages of this introduction to praising the excellence of what are called the four elemental prayers. each one of the elemental initiation ceremonies closes with a long prayer of invocation which issues, as it were, from the heart of the elements themselves. these must be silently read, continuously meditated upon and frequently heard fully to be appreciated, when the reader will find his own personal reactions crystallising. recited by the hierophant at the end of the ceremony, these prayers voice the inherent aspiration of the elements towards the goal they are striving in their own way to reach, for here they are c

RELIGIOUS TENANTS OF THE YEZIDI

ms to indicate the kaww ls who are the sacred poets of the yezeedees. p. 114 and i am he that made nimrod a hot burning fire. and i am he that guided ahmet mine elect, i gifted him with my way and guidance. mine are all existences together, they are my gift and under my direction. and i am he that possesseth all majesty, and beneficence and charity are from my grace. and i am he that entereth the heart in my zeal; and i shine through the power of my awfulness and majesty. and i am he to whom the lion of the desert came, i rebuked him and be became like stone. and i am he to whom the serpent came, fr. 1 and by my will i made him like dust. and i am he that shook the rock and made it tremble, and sweet water flowed therefrom on every side. and i am he that brought down an authentic verity- a

RITE OF THE OPPOSER

tion. magick is my force: energy beyond limitation. my body is transition: from now unto now. my words encipher me and create possibilities; as i speak so these words ensorcel reality. as i cease- so doth all- but the design of which i speak. as i cease- so doth all- but that which i am. formula of the opposer: as the dragon doth coil about the infinite, and the wheel of heaven doth turn upon its heart, so let all revolve upon this point. as the circle doth turn through the seasons of change, so now do i turn, as the axis of fate, to manifest the word of mine own self-overcoming: in the day of mine offering there is no-one and no-thing whom i will not sacrifice. in the day of my becoming there is noone and no-thing whom i will not transcend. in the day of mine oath there is no-one and no-t

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

andface is thrown a light scarlet veil. the conductor of novices is robed in black with a cowl on hishead, and taking the left arm of the aspirant approaches the door leading from the porch into thesacred hall; while the two heralds stand one on each side of the entrance.conductor of novices:i will go unto the altar of god.the first heraldmeeting them at the entrance: to god who giveth joy to my heart.the entrance of the aspirant into the sacred hall is now made in the following order:first herald and second herald, then conductor of novices and aspirant and finally torch bearer.five circuits of the sacred hall are made, with the course of the sun, which the fraters and officersare standing, and the following ode is sung:ere god the universe began, in one rude heap all matter laywhich wil

ur desire is laudable, but we are mortal like yourself, why come to us?conductor of novices: because he believes that among you are practiced many great virtues, andthat the growth of ages has added to your store of knowledge. he desires to be received.suffragan:we appreciate your faith, but must remind you that the road to knowledge is long, and the life ofman is short; remember too hat what the heart conceives is not always accomplished. build not yourhopes too high upon our order. our aim is true, our desire to be humble, our study to be wise. therosaic system left wealth, honour and power to the worldly; pleasure and indolence to the vicious.we cast our lot with the virtuous and the pure, pressing forward in the pursuit of wisdom. ourobjects are fraternal aid and encouragement in worki

men."my brother, of your faith we are assured, but of your zeal, i demand proof.conductor of novices: i am instructed by the aspirant to say in his behalf that he is ignorant of much pertaining to god, tonature and himself; that he is surrounded with spiritual doubt and darkness; that his search is just andsincere. he desires, he beseeches to be received.suffragan: you have spoken wisely. a brave heart may seek anything pure of the pure. zeal in an exaltedpurpose is most commendable, and with it faith can remove mountains. prepare then to undergo theelementary tests requires by our order.let the aspirant be conducted to the gate of life, and there be unfolded to him the elementary tests,and primary secrets of nature and truth.the aspirant, with the attendants, pass towards the north, then

stancient, who places a little clean earth on his lips.1st ancient: and the voice of the first ancient was heard, saying "hearken ye aspirant. death is the gate oflife, fear not to enter therein, for in the dust are sown the seeds of immortality."i disclose the pass-word, immortalityrituals of the societas rosicrucianis in angliazelator6 the aspirant is instructed to place his right hand upon his heart, and is then conducted to the south,then back by the north in front of the 2nd ancient; who plies a fan twice or thrice, that the aspirantmay feel the motion of the air.2nd ancient:and the voice of the 2nd ancient was heard, saying "behold, the very air we breathe is full ofmystery; but the love of god surpasseth all things, visible or invisible, while hope is the inheritanceof man on earth

ient:and the voice of the 4th ancient was hear, saying "let us enter the temple of perfection and shrinknot from the ordeal of fire, for the wrath of the holy one consumeth only the impious andimpenitent."i disclose the pass-word, virtue.these four pass-words of the ancients form the aphorism immortal hope strengthens virtue, theinitials of which: i\ h\ s\ v .the aspirant places his hand upon his heart, at the pronunciation of the word virtue; and when theaphorism is pronounced he bows; and further he is caused to repeat the i\ h\ s\ v .the aspirant continues toward the north with his companions and around toward the south until heis in front of the celebrant, but west of the altar.celebrant: my brother, the tests though which you have successfully passed are elementary, but in them lieman

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

xiv or napoleon. we shall indicate the method in our ritual. the pentagram is called in kabalah the sign of the microcosm, that sign so exalted by goethe in the beautiful monologue of faust: ah, how do all my senses leap at this sight! i feel the young and sacred pleasure of life quivering in my nerves and veins. was it a god who traced this sign which stills the vertigo of my soul, fills my poor heart with joy and, in a mysterious rapture, unveils the forces of nature around me? am i myself a god? all is so clear to me: i behold in these simple lines the revelation of active nature to my soul. i realise for the first time the truth of the wise man's words: the world of spirits is not closed! thy sense is obtuse, thy heart is dead! arise! bathe, o adept of science, thy breast, still envelo

he astral light of the world. that which operates in the body of the planet repeats itself in us. within us there are three analogical and hierarchic worlds, as in all nature. man is the microcosm or little world, and, according to the doctrine of analogies, whatsoever is in the great world is reproduced in the small. hence we have three centres of fluidic attraction and projection the brain, the heart, or epigastric region, and the genital organ. each of these instruments is one and twofold in other words, we find the suggestion of the triad therein. each attracts on one side and repels on the other. it is by means of such apparatus that we place our30 the doctrine of transcendental magic selves in communication with the universal fluid supplied to us by the nervous system. these three ce

, and seek to be understood in this manner, but we are far from deciding that the latent light is a fluid. everything prompts us, on the contrary, to prefer the system of vibrations in the explanation of this phenomenal subject. however it may be, the light in question, being the instrument of life, cleaves naturally to all living centres, attaches itself to the nucleus of planets, even as to the heart of man and by the heart we understand magically the great sympathetic identifying itself with the individual life of the being which it animates, and it is by this quality of sympathetic assimilation that it is distributed without confusion. hence it is terrestrial in its affinity with the sphere of the earth and human exclusively in its affinity with men. it is for this reason that electric

tive who, without being adepts, busy themselves with evocations or occult magnetism, are like children playing with fire in the neighbourhood of a cask of gunpowder; sooner or later they will fall victims to some terrible explosion. to be isolated from the astral light it is not enough to envelop one's self in a woollen fabric; we must also, and above all, impose absolute tranquillity on mind and heart; we must have quitted the world of passions and be assured of perseverance in the spontaneous operations of an inflexible will. we must reiterate frequently the acts of this will, for, as we shall see in the introduction to the ritual, it is by acts only that confidence is assured to the will, as the power and perpetuity of religions depend on their rites and ceremonies. there are intoxicati

lamp of trismegistus is reason illuminated by science; the mantle of apollonius is full and complete self-possession, which isolates the sage from blind tendencies; and the staff of the patriarchs is the help of the secret and everlasting forces of nature. the lamp of trismegistus enlightens present, past and future, lays bare the conscience of men and manifests the inmost recesses of the female heart. the lamp burns with a triple flame, the mantle is thrice-folded and the staff is divided into three parts. the number nine is that of divine reflections; it expresses the divine idea in all its abstract power, but it signifies also extravagance in belief, and hence superstition and idolatry. for this reason hermes made it the number of initiation, because the initiate reigns over superstiti

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

st indispensable preparation of the operator. hence, by a providential or fatal law, the magician can only exercise omnipotence in inverse proportion to his material interest; the 12 the ritual of transcendental magic alchemist makes so much the more gold as he is the more resigned to privations, and the more esteems that poverty which protects the secrets of the magnum opus. only the adept whose heart is passionless will dispose of the love and hate of those whom he would make instruments of his science. the myth of genesis is eternally true, and god permits the tree of knowledge to be approached only by those men who are sufficiently strong and self-denying not to covet its fruits: ye therefore who seek in science a means to satisfy your passions, pause in this fatal way: you will find n

r and sought after when he shall have magnetized his chain and chosen his place in a current of ideas and of light. a laborious and poor existence is so favourable to practical initiation that the greatest masters have preferred it, even when the wealth of the world was at their disposal. then it is that satan, otherwise the spirit of ignorance, who scorns, suspects and detests science because at heart he fears it, comes to tempt the future master of the world by saying to him: gif thou art the son of god, command these stones to become bread. h then it is that mercenary men seek to humiliate the prince of knowledge by perplexing, depreciating, or sordidly exploiting his labour, the slice of bread that he deigns to need is broken into ten fragments, so that he may stretch forth his hand te

all magical operations. the air is exorcised by breathing towards the four cardinal points and saying: the spirit of god moved upon the waters and breathed into the face of man the breath of life. be michael my leader, and sabtabiel my servant, in and by the light. may my breath become a word, and i will rule the spirits of this creature of air; i will curb the steeds of the sun by the will of my heart, by the thought of my mind, and by the apple of the right eye. therefore i do exorcise thee, creature of air, by pentagrammaton, and in the name tetragrammaton, wherein are firm will and true faith. amen. sela: fiat. so be it. the prayer of the sylphs must be recited next, after tracing their sign in the air with the quill of an eagle. prayer of the sylphs spirit of light, spirit of wisdom

and death, under the patronage of saturn. in theological symbolism, the sun represents the word of truth; the moon, religion 44 the ritual of transcendental magic itself; mercury, the interpretation and science of mysteries; mars, justice; venus, mercy and love; jupiter, the risen and glorious saviour; saturn, god the father, or the jehovah of moses. in the human body, the sun is analogous to the heart, the moon to the brain, jupiter to the right hand, saturn to the left, mars to the left foot, venus to the right, mercury to the generative organs, whence an androgyne figure is sometimes attributed to this planet. in the human face, the sun governs the forehead, jupiter the right and saturn the left eye; the moon rules between both at the root of the nose, the two alae of which are governed

the annals of demonomania, so as to explore certain crimes which imagination alone could not invent. the kabalist bodin, israelite by conviction and catholic by necessity, had no other intention in his demonomania of sorcerers than to impeach catholicism in its works and undermine it in the greatest of all its doctrinal abuses. the treatise of bodin is profoundly machiavellian and strikes at the heart of the institutions and persons it appears to defend. it would be difficult to conceive without reading it his vast mass of sanguinary and hideous histories, acts of revolting superstition, sentences and executions of stupid ferocity. gburn all! h the inquisitors seemed to cry. ggod will distinguish his own! h poor fools, hysterical women and idiots were accordingly sacrificed without mercy

ROBERT KIRK WALKER BETWEEN WORLDS

y being intended only as a watchword and sign of the compact with his followers, he [lucifer] is not scared to hear so many pious phrases [which are] wanting the [proper] understanding and affection, which is the life of all [prayers. especially since he was prompt enough to adduce scriptural words to our saviour himself [as] in matthew 4:3. as [the spells] are spoken by rote [that is, learned by heart, so several of them were set down in rhythm [rhyme. it was customary also with ancient practiced magicians, for solemnity's sake, and to strike a greater reverence in the receivers of benefit by them, to exchange the names of ordinary things with those of creatures that had some like-operation to that which they designed to bestow. thus [they were] naming a sacred peculiar style of their own

cretly conveyed, or from some odd invisible physician [as the actors command] that so swiftly carries away [illness] and applies the cure. 5. a spell said to cure a swollen milt [in cattle or sheep. the skill against a swollen milt, to assuage its wrath, against the sharp milt, the rough milt, the bare milt, the brow milt, against the sharp snouted grey worm that holes and eats the sinews of your heart and vitals. but now the most dangerous part of this enchantment succeeds [that is, flows, which is the assigning [of] a place for the evil [to go] when expelled. for [in the bible] the devils, say the charmers, when put out of [a] man, sought [to go] unto the swine; therefore the enchanter proceeds thus when he thinks meet [that is, necessary or fitting: he that gives warmth and prosperity

possession by our aerial neighbors. page 50 1 [will] add but one instance more of a very young maid, who. learned a large piece of poetry by the frequent repetition of it, from one of our nimble and courteous spirits. i have a copy of it. there are several traditions involving the learning of poetry, spells, and musical skill from the fairies. in kirk's example he says that the maiden learned, by heart, a set of verse partly pious and partly superstitious, so we may presume that it was one of the gaelic prayers or spells that abounded in the highlands.28 yet no person was ever heard to repeat it before, nor was the maid capable to compose it of her self. we may consider several possibilities to this tradition of learning from otherworldly beings- a tradition that is still active today in m

apped him up in her mantle, as blythe as any bird in spring. up and spake the fairy queen, and angry cried she 'if i'd have known of this tam lin, that some lady'd borrowed thee 'if i had known of this tam lin, that some lady borrowed thee, i'd have plucked out thine eyes off flesh and put in eyes from a tree 'if i'd have known of this tam lin, before we came from home, i'd have plucked out thine heart of flesh and put in a heart of stone' young tam lin: commentary this ballad, found only in scottish tradition is of major importance to a full realization of the underworld tradition. the following elements are particularly significant. 1. maidens with gold in their hair the heroine is a virgin within a collection of virgins. 2. green mantle wearing of green is associated with magic, witchcr

the strong links between this old scottish ballad and the processes of alchemy should be obvious. both describe a magical sequence of http//www.dreampower.com/kirk_wbw/pg_126.htm (11 of 13 [10/9/2001 12:36:58 am] robert kirk- walker between worlds appendix 3: the ballad of tam lin 136 transmutations, effected by laws usually unperceived by mortal men, but nevertheless present and powerful in the heart of matter. the actual sequence and presentation of the transformations varies considerably from text to text, but all involve the action of the inner fire, shape-changing, and purification through apparent destruction. in his final incandescent transformation, as burning lead, tam lin is thrown into well-water (fire plunged into the water of earth) and becomes a naked knight janet wraps him

RUBY TABLET OF SET

1b wisdom- foolishness o 1 o i 1a2a1b1 intelligence- stupidity o 1 o i intelligence is one quality which combines with others to make wisdom. intelligence is therefore a lower order opposite than wisdom. hierarchy the ability to comprehend a message or situation is a measure of one's intelligence. note that the temple of set recognizes two classes of intelligence: that of the mind and that of the heart. similarly there is comprehension using faculties of the mind, and comprehension using faculties of the heart. the xepering black magician should strive to develop both modes of comprehension and intelligence. hierarchy patience is another quality which combines with others to make wisdom. patience is therefore of the same level as intelligence. balance although patience is generally better

r the table. the depth of the difference in their attitudes seemed so bizarre to him that he began to look into myths, folk tales, and words used by each culture, trying to understand the reason for it. he eventually concluded that the roots of such a radical difference must lie in some type of religious taboo. this led him to investigate the evidence for use of mushrooms in religious cults. the "heart" of his thesis, as it relates to our perspective on conventional religion, is this: plant agents that disrupt consciousness were originally used as a means to induce unusual experiences in hunter-gatherer cultures "vision quest" ordeals, whether chemical or physical, are characteristic of these cultures. when drug-induced "vision" became inconvenient in more orderly civilizations, the use of

ther world, has learned everything there is. so we need not be surprised if it can recall the knowledge of virtue or anything else which, as we see, it once possessed. all nature is akin, and the soul has learned everything, so that when a man has recalled a single piece of knowledge. learned it, in ordinary language. there is no reason why he should not find out all the rest, if he keeps a stout heart and does not grow weary of the search, for seeking and learning are in fact nothing but recollection. the chimaera: you imply, then, that it is not the object of the dialogues to "teach" at all. but rather to expose plato's students to demanding mental gymnastics which will inspire them to recollect knowledge of the forms. the gryphon: you have recollected admirably. the gryphon dematerializ

g. the most ancient form in which i came into being was as a drowned one. i was he who came into being as a circle. he who was the dweller in his egg. i was the one who began everything, the dweller in the primeval waters. first the wind emerged for me, and then i began to move. i created my limbs in my glory. i was the maker of myself; i formed myself according to my desire and in accord with my heart. the chimaera: if each pharaoh was held to be divinely appointed, what was the actual selection procedure? and how could a human-supervised selection procedure retain credibility as a divine process? the sphinx: it compares rather intriguingly with the system for selection of philosopher- kings in the republic. during stable dynasties new pharaohs were selected from among the male offspring

general preservation of a harmonious attitude among the people there were no legislated standards of good and evil/right and wrong. justice was meted out ad hoc according to each supervisory official's concept of fairness and equity. the egyptians prized this system very highly; it was personified by the goddess maat. when an egyptian died, a feather from maat's crown would be weighed against his heart to determine whether he would be granted a pleasant repose in amenti or be torn limb from limb by monsters from the tuat. i expect that would-be crooks were inhibited accordingly, since the egyptian religion was taken quite literally. consider the following inscription, dating from one of the earliest old kingdom dynasties of egypt [and compare it to the concept of tao]:11 if thou art a lead

SALMANRUSHDIE THESATANICVERSES

ought actor without techniques of restraint. below, cloud-covered, awaiting their entrance, the slow congealed currents of the english sleeve, the appointed zone of their watery reincarnation "o, my shoes are japanese" gibreel sang, translating the old song into english in semi-conscious deference to the uprushing host-nation "these trousers english, if you please. on my head, red russian hat; my heart's indian for all that" the clouds were bubbling up towards them, and perhaps it was on account of that great mystification of cumulus and cumulo-nimbus, the mighty rolling thunderheads standing like hammers in the dawn, or perhaps it was the singing (the one busy performing, the other booing the performance, or their blast--delirium that spared them full foreknowledge of the imminent. but fo

h, thereafter, made the century possible, becoming one of its defining locations, the place of movement and of war, the planet-shrinker and power-vacuum, most insecure and transitory of zones, illusory, discontinuous, metamorphic- because when you throw everything up in the air anything becomes possible- wayupthere, at any rate, changes took place in delirious actors that would have gladdened the heart of old mr. lamarck: under extreme environmental pressure, characteristics were acquired. what characteristics which? slow down; you think creation happens in a rush? so then, neither does revelation. take a look at the pair of them. notice anything unusual? just two brown men, falling hard, nothing so new about that, you may think; climbed too high, got above themselves, flew too close to th

hat fusions, translations, conjoinings is it made? how does it survive, extreme and dangerous as it is? what compromises, what deals, what betrayals of its secret nature must it make to stave off the wrecking crew, the exterminating angel, the guillotine? is birth always a fall? do angels have wings? can men fly? when mr. saladin chamcha fell out of the clouds over the english channel he felt his heart being gripped by a force so implacable that he understood it was impossible for him to die. afterwards, when his feet were once more firmly planted on the ground, he would begin to doubt this, to ascribe the implausibilities of his transit to the scrambling of his perceptions by the blast, and to attribute his survival, his and gibreel's, to blind, dumb luck. but at the time he had no doubt;

k, the rare and delicate gift which he had never been able to employ. by the time of his illness he had all but forgotten the anguish he used to experience owing to his longing for love, which had twisted and turned in him like a sorcerer's knife. now, at the end of each gymnastic night, he slept easily and long, as if he had never been plagued by dream-women, as if he had never hoped to lose his heart "your trouble" rekha merchant told him when she materialized out of the clouds "is everybody always forgave you, god knows why, you always got let off, you got away with murder. nobody ever held you responsible for what you did" he couldn't argue "god's gift" she screamed at him "god knows where you thought you were from, jumped-up type from the gutter, god knows what diseases you brought" b

r, but for the future, for themselves. who did not visit gibreel in hospital? who never wrote, made no telephone call, despatched no flowers, sent in no tiffins of delicious home cooking? while many lovers shamelessly sent him get-well cards and lamb pasandas, who, loving him most of all, kept herself to herself, unsuspected by her ball--bearing of a husband? rekha merchant placed iron around her heart, and went through the motions of her daily life, playing with her children, chit-chatting with her husband, acting as his hostess when required, and never, not once, revealed the bleak devastation of her soul. he recovered. the recovery was as mysterious as the illness, and as rapid. it, too, was called (by hospital, journalists, friends) an act of the supreme. a national holiday was declare

SAPPHIRE TABLE OF SET MAIN

i.e. his ability to draw inductive or deductive conclusions from phenomena of the material universe. since it is just this capacity that is the essential characteristic of the self["cogito ergo sum, if you will, the (7=[4] is in effect invited to obliterate what it is that makes him a unique entity. theoretically he is "reconstituted by the gods in a perfect form- an ideal "self. herein lies the heart of the paradox, which is also the central theme of genesis iii. it is that an independent will, capable of perceiving itself in contrast to the material universe, cannot be a product of forces germane to that universe. the freedom of the will necessitates the ability of the will to move both with and against universal patterns [i.e "laws. the will is self-creating, self-sustaining, and self

goals. the would-be initiate must ask himself two questions. one: is this group i'm in really a school? are other people really getting better? an individual may get better in any group- you may have learned your social skills in a coin-collecting club- but that doesn't mean that numismatic associations are initiatory. two: am i *really* getting better? am i able to perform greater feats of mind, heart, body, and magic? the former questions require an easily obtainable skepticism (easily obtainable in that as much as 1% of the population can honestly ask them) asking the later question is the force that divides the initiate from the social critic (probably about 1% of the first group can become the second. meaning at a guess that .01% can become initiates) if you come across a school where

the oa became more personal, and i understood the implications of a long series of past experiences that had to do with a personal vision of myself as an ancient egyptian priest. having always prepared myself with very theoretical and linguistic/rational methods (i've studied theoretical philosophy, comparative religion and a variety of languages, the sudden need to switch to the language of the heart felt difficult, yet compelling. in the process i was invited to join the oa, and so i did. in the course of this process my personal vision became overwhelmingly clear. on new year's eve or so i wrote down what i need to become, and what i need to achieve in this life. this vision has held fast, and i've been doing my best to remember and actualize it. i'm not sure whether it will do any goo

SAPPHIRE TABLET OF SET

i.e. his ability to draw inductive or deductive conclusions from phenomena of the material universe. since it is just this capacity that is the essential characteristic of the self["cogito ergo sum, if you will, the (7=[4] is in effect invited to obliterate what it is that makes him a unique entity. theoretically he is "reconstituted by the gods in a perfect form- an ideal "self. herein lies the heart of the paradox, which is also the central theme of genesis iii. it is that an independent will, capable of perceiving itself in contrast to the material universe, cannot be a product of forces germane to that universe. the freedom of the will necessitates the ability of the will to move both with and against universal patterns [i.e "laws. the will is self-creating, self-sustaining, and self

goals. the would-be initiate must ask himself two questions. one: is this group i'm in really a school? are other people really getting better? an individual may get better in any group- you may have learned your social skills in a coin-collecting club- but that doesn't mean that numismatic associations are initiatory. two: am i *really* getting better? am i able to perform greater feats of mind, heart, body, and magic? the former questions require an easily obtainable skepticism (easily obtainable in that as much as 1% of the population can honestly ask them) asking the later question is the force that divides the initiate from the social critic (probably about 1% of the first group can become the second. meaning at a guess that .01% can become initiates) if you come across a school where

the oa became more personal, and i understood the implications of a long series of past experiences that had to do with a personal vision of myself as an ancient egyptian priest. having always prepared myself with very theoretical and linguistic/rational methods (i've studied theoretical philosophy, comparative religion and a variety of languages, the sudden need to switch to the language of the heart felt difficult, yet compelling. in the process i was invited to join the oa, and so i did. in the course of this process my personal vision became overwhelmingly clear. on new year's eve or so i wrote down what i need to become, and what i need to achieve in this life. this vision has held fast, and i've been doing my best to remember and actualize it. i'm not sure whether it will do any goo

SATANGEL

ive and malign aspect, whilst the light becomes everything good. in the book of jubilee, compiled approximately a hundred years after the old testament, this shadow has acquired the title of mastema, a hebrew word meaning adversity. from this moment it is this accusing angel that becomes responsible for all the darker things previously imputed to god. it was the mastema who hardened the pharoah s heart and assisted the egyptian sorcerers against israel. this is reflected in the book of job. satan has been speaking ill of job, and god gives him permission to afflict job as a way of testing him. satan destroys not only job s property, but takes away his health and slays his numerous sons and daughters. origen of alexandria, an influential early greek christian theologian, stipulates a spirit

l, a theme most popular throughout the middle east. the following canaanite scripture was recorded five centuries before the hebrew scribes produced the old testament, and concerns the legend of shaher, who was born of the pit, helel, which is the womb of the mother goddess. compare with isaiah 14:12-14 as we know it now; how hast thou fallen from heaven, helel s son shaher! thou didst say in thy heart, i will ascend to heaven. above the circumpolar stars i will raise my throne and i will dwell on the mount of council in the back of the north. i will mount the back of a cloud. i will be like unto elyon. according to some versions of this myth, the devil has set himself up in competition to god, and has created his own dark counterpart of heaven within the abyss. according to st. augustine

anlala lai gaia aepe diatharna-thorun i am he the bornless one having sight in the feet strong and immortal fire i am he the truth i am he who hates that evil should be wrought in the world i am he that lighteth and thundereth i am he from whom is the shower of the life of earth i am he whose mouth ever flameth i am he the begetter and manifester unto the light i am he the grace of the worlds the heart girt with the serpent is my name come thou forth and follow me hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me! iao sabao! the prayer to satan oh satan, thou who art the shadow

rming satan! i have torn off thy mask of voluptuous gluttony, and i have fallen in love with thy tearstained face, beautiful as an eternal and defeated grudge. o hideous satan! i have uncovered thy ignominy to reveal thy wildness. if thy involuntary torment has the noble appearance of being irrevocable, and is illumined by the honour of becoming a redemption. o scapegoat of the world, thy beating heart of a dead man covets the immense, the final depth- thou utterest the sobs of a messiah, but thou corruptest and degrades like a damnation. therefore i will tell of thy infamy, and thy attraction, i will sing of thine infinite lament. thou art the last ideal of fallen man; but if thy cherub s wings seem to be impregnated with heaven, if thy woman s breast drips a soothing pity, thy scaly bell

to the length of business. having punctually performed all that is mentioned above, the chief operator may repeat the following prayer: i present thee, o great adonay, this incense as the purest i can obtain: in like manner, i present thee this charcoal prepared from the most ethereal of woods. i offer them, o grand and omnipotent adonay, eloim, ariel and jehovam, with my whole soul and my whole heart. vouchsafe, o great adonay, to receive them as an acceptable holocaust (the great grimoire) the satanic affirmation i denie god, and all religion. i curse, blaspheme, and provoke god with all despite. i give my faith to the devil, and my worship and offer sacrifice to him. i do solemnelie vow and promise all my progenie unto the devil. i swear to the devil to bring as many into his societie

SATANIC BIBLE

uthful term to describe "love" when applied to the continuance of the race? is not the "love" of the fawning scriptures simply a euphemism for sexual activity, or was the "great teacher" a glorifier of eunuchs? 6. love your enemies and do good to them that hate and use you- is this not the despicable philosophy of the spaniel that rolls upon its back when kicked? 7. hate your enemies with a whole heart, and if a man smite you on one cheek, smash him on the other; smite him hip and thigh, for self-preservation is the highest law! 8. he who turns the other cheek is a cowardly dog! 9. give blow for blow, scorn for scorn, doom for doom- with compound interest liberally added thereunto! eye for eye, tooth for tooth, aye four-fold, a hundred-fold! make yourself a terror to your adversary, and wh

t you have gained. the book of satan iv 1. life is the great indulgence- death, the great abstinence. therefore, make the most of life- here and now! 2. there is no heaven of glory bright, and no hell where sinners roast. here and now is our day of torment! here and now is our day of joy! here and now is our opportunity! choose ye this day, this hour, for no redeemer liveth! 3. say unto thine own heart "i am mine own redeemer" 4. stop the way of them that would persecute you. let those who devise thine undoing be hurled back to confusion and infamy. let them be as chaff before the cyclone and after they have fallen rejoice in thine own salvation. 5. then all thy bones shall say pridefully "who is like unto me? have i not been too strong for mine adversaries? have i not delivered myself by

ation, just because you are too lazy or cowardly to speak your mind. so it is with religious balloting. even if you cannot be aggressively honest about your opinions because of unfavorable consequences from employers, community leaders, etc, you can, at least, be honest with yourself. in the privacy of your own home and with close friends you must support religion which has your best interests at heart "satanism is based on a very sound philosophy" say the emancipated "but why call it satanism? why not call it something like 'humanism' or a name that would have the connotation of a witchcraft group, something a little more esoteric- something less blatant" there is more than one reason for this. humanism is not a religion. it is simply a way of life with no ceremony or dogma. satanism has

u will eventually find yourself paying for them many times over. don't waste your time with people who will ultimately destroy you, but concentrate instead on those who will appreciate your responsibility to them, and, likewise, feel responsible to you. and if you are a psychic vampire- take heed! beware of the satanist- he is ready and willing to gleefully drive the proverbial stake through your heart! indulgence. not compulsion the highest plateau of human development is the awareness of the flesh! satanism encourages its followers to indulge in their natural desires. only by doing so can you be a completely satisfied person with no frustrations which can be harmful to yourself and others around you. therefore, the most simplified description of the satanic belief is: indulgence instead

the fearful ask "is there no defense against such witchery" it must be answered thus "yes, there is protection. you must never sleep, never daydream, never be without a vital thought, and never have an open mind. then you shall be protected from the forces of magic" the ingredients used in the performance of satanic magic c. imagery the adolescent boy who takes great care in carving, on a tree, a heart containing his and his love object's initials; the little chap who sits by the hour drawing his conception of sleek automobiles; the tiny girl who rocks a scuffed and ragged doll in her arms, and thinks of it as her beautiful little baby- these capable witches and warlocks, these natural magicians, are employing the magical ingredient known as imagery, and the success of any ritual depends o

SATANIC RITUALS

ights do not betray themselves. priest: assez! enough! the denunciation priest: o sad fraternity, do i unfold your dolorous mysteries shrouded from of yore? nay, be assured; no secret can be told to any who divined it not before: none uninitiate by many a presage will comprehend the language of the message, although proclaimed aloud of evermore. and yet a man who raves, however mad, who bares his heart and tells of his own fall, reserves some inmost secret good or bad: the phantoms have no reticence at all: the nudity of flesh will blush though tameless, the extreme nudity of bone grins shameless, the unsexed skeleton mocks shroud and pall the vilest thing must be less vile than thou from whom it had its being, god and lord! creator of all woe and sin! abhorred, malignant and implacable! i

"that not for all thy power furled and unfurled, for all the temples to thy glory built, would i assume the ignominious guilt of having made such men in such a world "as if a being, god or fiend, could reign, at once so wicked, foolish, and insane, as to produce men when he might refrain "the world rolls round for ever like a mill: it grinds out death and life and good and ill; it has no purpose, heart or mind or will "while air of space and time's full river flow the mill must blindly whirl unresting so: it may be wearing out, but who can know "man might know one thing were his sight less dim that it whirls not to suit his petty whim, that it is quite indifferent to him "nay, does it treat him harshly as he saith? it grinds him some slow years of bitter breath, then grinds him back into e

erfect reason in the central brain, which has no power, but sitteth wan and cold, and sees the madness, and foresees as plainly the ruin in its path, and trieth vainly to cheat itself refusing to behold. and some are great in rank and wealth and power, and some renowned for genius and for worth; and some are poor and mean, who brood and cower and shrink from notice, and accept all dearth of body, heart and soul, and leave to others the boons of life: yet these and those are brothers, the saddest and the weariest men on earth [wine of bitterness is proffered to celebrant] the hours are heavy on him and the days; the burden of the months he scarce can bear; and often in his secret soul he prays to sleep through barren periods unaware, arousing at some longed-for date of pleasure; which havin

container and, while pressing the soil back and forth against the initiate's soles and palms, speaks] priest: now, as before, when the mother of us all cushioned out paths with the pure pagan silt of ages, she offers herself anew. as thy true role of earth-child emerges and pervades thy being, return for this and all time thy feet to her bosom. revel in the shimmering glow from the hearth of thy heart, and make thy pact of devotion with all her children whose paws have tracked and learned the way of belial. seek and be glad, for infinity speaks only to those of self-realization, who know, and hear, and heed the law [priest anoints the initiate with water from the sea, and speaks] priest: from the arid wastes and bleaching bones and nothingness thou cometh into our midst. with parched and

nt to your own sweet indulgence. your honesty entitles you to well-deserved dominion o'er a world filled with frightened, cowering men [the acolyte hands a lighted black candle to the priest, who passes the flame four times under the child's feet, saying] priest: in the name of satan, we set your feet upon the left-hand path. four times above the flame you pass, to kindle lust and passion in your heart, that the heat and brightness of schamballah's flame may warm you, that your feelings and emotions may burn bright and passionate, to work your magic as you wish (name, we call you, as your name gleams forth within the flame [the priest returns the candle to the acolyte, who then presents the priest with the bell. the priest rings the bell softly about the child, intoning] priest: in the nam

SATANICON

sary. figures: a doll made fro wax, clay, cloth, etc, which represents your foe is a very common method. the image is subjected to the destructive forces of the celebrant. the image may be stuck with pins, nails, burned, drowned, etc. satanists, the dark souls of the earth are true to the laws which rule the activities of man and animal: the satisfying of the emotions through sexual activity; the heart-felt-need to help someone who-s sincerely cared for, and the necessity of mentally or physically destroying someone who s excessively antagonistic toward one s loved ones and/or oneself, are reasonable and essential to the order of natural behavior. the psycho-therapeutic term used to describe these ritualistic activities is psychodrama: a purging of the emotions; expression of the emotions

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

ublishing ltd: london. 1971. newton, toyne, the demonic connection blandford press: poole, 1987. o'grady, joan. the prince of darkness element books: shaftesbury, 1989. order of nine angles. hostia. secret teachings of the o.n.a. volume i thormynd press: shrewsbury, 1992. order of nine angles. hostia. secret teachings of the o.n.a. volume ii. thormynd press: shrewsbury, 1992. parker, john. at the heart of darkness sidgwick& jackson ltd: london, 1993. rhodes, h.t.f. the satanic mass rider& company: london, 1954. robury, conrad. the black book of satan brekekk: newport, year of fire 102. ruthven, suzanne. malleus satani. the hammer of satan ignotus press: london, 1994. west, thorold. naos (a practical guide to modern magick) coxland press: reading, 1990. satanism- an examination of satanic b

SCHEM HA MEPHORESH

th angel name: hahauiah sign: scorpio planet: venus degree: 25 30 meaning: goodness in himself. trust in thy mercy. psalm 33:18: from tetragrammaton is a blessing uponthose that fear him, and those who trust in him. 25th angel name: nethhiah sign: sagittarius planet: mercury degree: 0 5 meaning: wide in extent, the enlarger, wonderful. psalm 9:1: i will give thanks unto tetragrammaton with all my heart, will tell of all thy wondrous works. 26th angel name: heeiah sign: sagittarius planet: mercury degree: 5 10 meaning: heaven in secret. psalm 119:145: i have called with all my heart, answer 13 me tetragrammaton, i will preserve thy statutes. 27th angel name: irthel sign: sagittarius planet: moon degree: 10 15 meaning: deliver psalm 140:2: deliver me 0 tetragrammaton, from the evil man, from

aton how long! and repent thee concerning thy servants. 66th angel name: menqel sign: gemini planet: sun degree: 25-30 meaning: nourishing all. psalm 38:21: forsake me not 0 tetragrammaton, my god be not thou far from me. 67th angel name: aiael sign: cancer planet: venus degree: 0-5 meaning: delights of the sons of men. psalm 37:4: delight in tetragrammaton, and he shall 26 give the desire of thy heart. 68th angel name: chabeoiah sign: cancer planet: venus degree: 5-10 meaning: most liberal giver. psalm 106:1: 0 give thanks unto tetragrammaton, for he is good, for his mercy endureth forever. 69th angel name: rohael sign: cancer planet: mercury degree: 10-15 meaning: beholding all. psalm 16:5: tetragrammaton is the portion of my inheritance and my cup, thou maintainest my lot. 70th angel na

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

y or continual life. for feuerbach, god was an invention of the human mind, a kind of father figure made up to comfort ourselves when we are overwhelmed by our insignificance. karl marx also contributed to the discussion with contribution to the critique of hegel s philosophy of law. from this text comes his most famous statement about religion: religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. it is the opium of the people. by this, marx meant that religion acted like a drug, hiding bitter reality from the mass of workers and keeping them under control. the opium of the people is one of marx s most famous quotes, and one that has been used by agnostics as well as atheists to describe religion and its possible negative effe

have a scribe make a copy for them, the book of the dead, also called spells for going forth by day. the most important trial the spirit faced before being allowed into the afterlife was the judgment of the dead. the deceased began by making confessions and acts of atonement, or apology, to the gods. anubis, the god of embalming, then led the person by the hand to the hall of maat. the deceased s heart was weighed on a scale against the feather of truth, a symbol of the goddess maat. if the heart was lighter than the feather, the deceased was admitted into the afterlife. if the feather was lighter than the heart, however, the goddess ammut, devourer of the dead, consumed the deceased, destroying the soul forever. if the deceased passed the judgment he or she was led off by horus to meet wi

r husband, tammuz, the god of the seasons and fertility. she descends to the underworld in search of him and returns with him triumphantly to earth. tammuz, however, can only spend spring and summer on earth; the rest of the year he must remain in the underworld. in some traditions, tammuz is ishtar s son; in others, he is her lover rather than her husband. a similar regeneration myth lies at the heart of egyptian popular religion. ancient egyptians believed that osiris was god of the nile river and of resurrection and vegetation before he became god of the underworld. killed by his evil brother set, god of chaos, his body was chopped into pieces and scattered. his loyal wife, the sky goddess isis, found the pieces and put his body back together. she made herself pregnant from osiris s bod

ing access to a happy afterlife. it also included guidelines on how to navigate the dangers of the underworld, such as being devoured by world religions: almanac 49 ancient religions of egypt and mesopotamia an angry god, to reach the afterlife. one of the most important of these trials occurred at the start of the judgment of the dead. in the declaration of innocence prior to the weighing of the heart on the scales of truth the deceased declares that he or she has lived a good life without sin( the egyptian book of the dead, chapter 125, touregypt.net. hail to you, great god, lord of justice! i have come to you, my lord, that you may bring me so that i may see your beauty, for i know you and i know your name, and i know the names of the forty-two gods of those who are with you in this hal

s detest, i have not slandered a servant to his master, i have not caused pain, i have not made hungry, i have not made to weep, i have not killed, i have not turned anyone over to a killer, i have not caused anyone s suffering. the book of the dead, sometimes called the papyrus of ani, contains detailed instructions on how the deceased ancient egyptians should act when facing the weighing of the heart against the feather of truth. public domain. 50 world religions: almanac ancient religions of egypt and mesopotamia the book of the dead was found in tombs for commoners as well as royalty. all levels of egyptian society were concerned about their afterlife and wanted to be prepared to meet it successfully. sacred symbols the winged bull, a blend of sky god and earth god powers, is a strong

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

h sun-world, and also the heavenly and the hellish world have their effects. and the darkness cannot conquer the light. it also shows that the land of the dead, the entrance to hell or superficial darkness, where there is wailing and gnashing of teeth, as well as the land of the living, the heavenly paradise or third heaven are from this world. and that the human being has all these things in his heart; heaven and hell, light and darkness, life and death. the outer and inner mind without god's light you cannot find only the spirit alone knows reason in flesh is blind. i. god god is free everywhere within and without all creature time measure of nature the angel with six wings. ii. father. god is the alpha and omega the beginning and the end time measure of the law lion with six wings. iii

; in and through all things, nevertheless unknown. nevertheless i only am in the grasp of the philosophers. i unfold and fold up again, bringing contentment to the artists, without me thou canst do nothing furthering any of your affairs. therefore fear god, pray and work in patience, if you find me your want would cease and you have a merciful god who befriendeth thee and giveth thee whatever thy heart may desire. this moisture must be caught lest it should change into vapour or fume. the two vapours are the roots of the art. the prima materia derives its existence from the fiat, the word of creation. and this word comes from the father who is the creator of all things, and the spirit radiates from both: this is god's life giving air. then, too, air brings to iife everything within the ele

SEPHER HA BAHIR

e righteous (tzadik) is the foundation of the world. 62. they asked him: what is the meaning of the verse [with regard to balak and balaam (numbers 23:14, and he took him to the field of the seers? what is the field of the seers? as it is written (song of songs 7:12, come my beloved, let us go out to the field. do not read sadeh (the field, but sidah (carriage. what is this carriage? he said, the heart of the blessed holy one. his heart said to the blesssed holy one, come my beloved, let us go out to the carriage to stroll. it will not constantly sit in one place. 63. what is his heart? he said: if so, ben zoma is out side, and you are with him. the heart (lev [in numerical value] is thirty-two. these are concealed, and with them the world was created. what these 32? he said: these are the

and bring back? come back and ask those seven to return with you. the scripture therefore says, and bring back those regarding which it is written, seven for your sin. 68. the disciples asked rabbi rahumai: what is the meaning of the verse (habakkuk 3:1, a prayer of habakkuk the prophet, for errors. a prayer? it should be called a praise [since it speaks of god s greatness. but whoever turns his heart from worldly affairs and delves in the works of the chariot* is accepted before god as if he prayed all day. it is therefore called a prayer. what is the meaning of for errors? as it is written [regarding wisdom (proverbs 5:19, with its love you shall always err. regarding what is this speaking? the works of the chariot, as it is written (habbakuk 3:2* i.e maaseh merkavah or merkavah mystici

ing the diagonals themselves, this makes a total of 36 functionaries. each of these has another. it is thus written (ecclesiastes 5:7, for one above another watches [this makes a total of 72] it therefore comes out that the east has nine, the west has nine, the north has nine, and the south has nine. these are twelve, twelve, twelve, and they are the functionaries in the axis, the sphere, and the heart. their total is 36. the power of each of these 36 is in every other one. even though there are twelve in each of the three, they are all attached to each other. therefore, all 36 powers are in the first one, which is the axis. and if you seek them in the sphere, you will find the very same ones. and if you seek them in the heart, you will again find the very same ones. each one therefore has

one. even though there are twelve in each of the three, they are all attached to each other. therefore, all 36 powers are in the first one, which is the axis. and if you seek them in the sphere, you will find the very same ones. and if you seek them in the heart, you will again find the very same ones. each one therefore has 36. all of them do not have more than 36 forms. all of them complete the heart [which has a numerical value of 32. four are then left over. add 32 to 32 and the sum is 64. these are the 64 forms. how do we know that 32 must be added to 32? because it is written (ecclesiastes 5:7, for one above another watches [and there are higher ones above them. we thus have 64, eight less than the 72 names of the blessed holy one. these are alluded to in the verse, there are higher

dus 25:2, and they shall take for me a lifted offering (terumah? it means, lift me up with your prayers. and whom? those whose hearts make them willing. these are the ones who are willing to draw themselves away from this world. honour him, for it is in him that i rejoice, since he knows my name. from him it is fitting to take my lifted offering, as it is written (exodus 25:2, from each man whose heart makes him willing, you shall take my lifted offering. from he who makes himself willing. rabbi rahumai said [this refers to] the righteous and pious in israel who raise me over all the world through their merit. from them the heart is sustained, and the heart sustains them. 98. and all the holy forms oversee all the nations. but israel is holy, taking the tree itself and its heart. the heart

SEPHER YETZIRAH WESTCOTT

he whirl-wind, and returning fall prostrate in adoration before the throne. 7. the ten ineffable sephiroth, whose ending is even as their origin, are like as a flame arising from a burning coal. for god (18) is superlative in his unity, there is none equal unto him: what number canst thou place before one. 8. ten are the ineffable sephiroth; seal up thy lips lest thou speak of them, and guard thy heart as thou considerest them; and if thy mind escape from thee bring it back to thy control; even as it was said "running and returning (the living creatures ran and returned (19) and hence was the covenant made. 9. the ineffable sephiroth give forth the ten numbers. first; the spirit of the god of the living (20) blessed and more than blessed be the living god (21) of ages. the voice, the spiri

nt allocations to the twelve simple letters. chapter vi section 1. three fathers and their generations, seven conquerors and their armies, and twelve bounds of the universe. see now, of these words, the faithful witnesses are the universe, the year and man. the dodecad, the heptad, and the triad with their provinces; above is the celestial dragon, t l i (49) and below is the world, and lastly the heart of man. the three are water, air and fire; fire above, water below, and air conciliating between them; and the sign of these things is that the fire sustains (volatilises) the waters; mem is mute, shin is sibilant, and aleph is the mediator and as it were a friend placed between them. 2. the celestial dragon, t l i, is placed over the universe like a king upon the throne; the revolution of t

ire; fire above, water below, and air conciliating between them; and the sign of these things is that the fire sustains (volatilises) the waters; mem is mute, shin is sibilant, and aleph is the mediator and as it were a friend placed between them. 2. the celestial dragon, t l i, is placed over the universe like a king upon the throne; the revolution of the year is as a king over his dominion; the heart of man is as a king in warfare. moreover, he made all things one from the other; and the elohim set good over against evil, and made good things from good, and evil things from evil: with the good tested he the evil, and with the evil did he try the good. happiness (50) is reserved for the good, and misery (51) is kept for the wicked. 3. the three are one, and that one stands above. the seve

, and with the evil did he try the good. happiness (50) is reserved for the good, and misery (51) is kept for the wicked. 3. the three are one, and that one stands above. the seven are divided; three are over against three, and one stands between the triads. the twelve stand as in warfare; three are friends, three are enemies; three are life givers; three are destroyers. the three friends are the heart, the ears, and the mouth; the three enemies are the liver, the gall, and the tongue (52) while god (53) the faithful king rules over all. one above three, three above seven, and seven above twelve: and all are connected the one with the other. 4. and after that our father abraham had perceived and understood, and had taken down and engraved all these things, the lord most high (55) revealed

s specially associated with the idea of number, and as obviously composed of the tetrad and the hexad. 1. thirty-two. this is the number of the paths or ways of wisdom, which are added as a supplement. 32 is written in hebrew by lb, lamed and beth, and these are the last and first letters of the pentateuch. the number 32 is obtained thus--2 x 2 x 2 x 2 x 2=32. laib, lb as a hebrew word, means the heart of man. paths.the word here is ntibut, netibuth; ntib meant primarily a pathway, or foot-made track; but is here used symbolically in the same sense as the christian uses the word, way--the way of life: other meanings are--stage, power, form, effect; and later, a doctrinal formula, in kabalistic writings. 2. jah. this divine name is found in psalm lxviii. 4; it is translated into greek as ku

SET IT STRAIGHT

vel of belief and imagination (mystical nonsense) unless you have trained yourself in sound reasoning also. moreover, you will not be able to communicate the experience intelligently without sufficient mastery of the domain of reason (and language. this in turn again depends on your properly 'arranging' your soul (plato's allegory of the state in which all parts do their proper job- the belly and heart subservient to the head; ouspensky's ideas about developing a 'deputy steward, and so on. i think a most commendable way to approach set [if the reasoning for the necessity of the influence of set in crystal tablet makes sense to you in the first place] is simply to get on with xeper. in due time you will most probably uncover new instruments of cognition [learn to think in non-natural categ

SEVEN SHADES OF SOLITUDE

d. the hermit of sacred marriage resides under the patronage of liliya and mahazhael, the witch-queen and king of the faithful gods. the blessings of this spiritual station are the elixirs of the love-feast, the eucharist of flesh and blood, the well-spring of love as inspiration, the mirror of gazes from whence dreams take flesh, the secret of union, and many more, exceeding great virtues of the heart. iii) the third solitude is the hermitage of the journeyman. this is the solitude of one who abandons all outward physical company, eschewing association with all others, men and women, friends and foes alike. this is the solitude of one who draws inward to the circle of his own self-brotherhood- the arena of his own mental and sensory faculties, and who engages with none but the spirits, ge

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

he wisdom could be freely given to all who would ask. however, few could ask because the knowing has been suppressed by those who seek power, wealth, and personal gain at the expense of their fellows. this then is a condensed version of the keys to the gnosis written in simple language as a book of concepts. it is meant for the children of the black rose as the time of upheaval nears, because the heart of the knowing must be in the hands of many before the quickening. victor of the sword of light we who carry the keys forward are considered as victors of the sword of light. we seek the power of the force and ally ourselves with it, drawing it into our very beings until our stature rises unto greatness. our task is to learn and do and teach. our reward is to be a victor of the sword of ligh

s to open the lock, try another key. often, the value of a given success is measured by the number and diligence of the attempts required to gain it, and each attempt then, is a tread on the stairway to victory. however, as a sister matures, and the force builds within her, fewer and fewer valiant attempts are necessary. one of the great secrets of success is to read the message written upon your heart and harken to its meaning. children of the black rose, scroll #2 [scroll#1 the stairway to the stars the steps on the cbr stairway are: awareness, guidance, learning, application, teaching, transition, and fulfillment. it seems a long stairway at the beginning, but in actuality, most find it much too short. the

. so, who turned out to be the great hunter? who was the next medicine man? could the hunter see at night? could the medicine man see in spite of it? who became really aware? who could see the color of tomorrow from the shadows of today? what did the old man perceive in the boy who had not yet learned to see? the natural hunter already had his gift. though he brimmed with ability, the other boy's heart was not in hunting, but the old man saw a spark of magical ability in him. all that was necessary was to slowly develop that spark into a flame and then into a white-hot star of purpose, intent, focus and will. the steps on the great cbr stairway are: awareness, guidance, learning, application, teaching, transition, and fulfillment. do you see how each of these seven principles are fulfilled

run in circles, or perhaps, we should say, complete their circuits. after all, you can't get electrical current to run in a shorted circuit, and neither will the force. as always, you must ask for further understanding as you will need help in making sense of what follows as it is a process of growing as much as learning. fortunately, there is plenty of help available for all who ask with a right heart, and for those who remain convinced and steadfast, there will be great reward. children of the black rose, scroll #5 [scroll#1 looking closer the cbr supports the right way to live both in the here and now and the there and then. simply stated, it offers a way of life based upon the best of the old fashioned, t

us, pure of intent and pure of will. when we lock on to a goal, we achieve it- period. even if we have to call in the troops to get it done. again, there is strength in numbers. a small group of likeminded individuals who share a singular purpose can raise hell! the weakest link in a chain will always spell disaster. we believe in culling out the weak links. those include the stupid, the faint of heart, the fearful, the lazy, the mentally unbalanced and those worthless individuals who ride upon the coat tails of the mighty. does this sound unchristian? but of course! below, we weave a pattern of what we consider a worthwhile individual regardless of their sexual proclivities or current sex if any. these are not a set of don'ts. they are a set of dos. no reference is made to spiritual matte

SIFRA DETZNIYUTHA

g forth beneath the two holes of the hollow pillar,57 to pass over guilt, as it is written: and it is his beauty 58 to pass over guilt. 59 4) beneath the lips the hairs go back to the other beginning 5) another path goes forth beneath that one. 6) it covers the offering of spices,60 to the upper beginning. 7) two apples61 are beheld, to illumine the lamps. 8) the fate62 of all hangs as far as the heart. on it depend the upper and the lower ones. 9) those that hang down, not shines from this one and from that one. 10) the short ones1 are al (li)-the throat.63 11) the long ones of the splendid one, they are measured in perfect proportion. 12) the lips are bare from all sides. 13) in this fate of all flow thirteen pure balsam oils, all is found in this fate, and it is concealed. at the time w

ledge of his master and had the proper intention thereto. what is: and they that despise me shall be lightly esteemed? it refers to him that does not know to unify the holy name and to bind the knot of the faith and to draw forth to that place that is in need, and to honor the name of his master. the more so with regard to he who has no intention, amen. thus, whoever moves his lips with purity of heart, in the waters that purify, what is written of him? and elohim said: let us make adam.189 meaning to say (let us make) because of man (he) who knows to unify the image and the likeness as behooves, and they will have dominion over the fish of the sea.190 22 appendix ii there is another addition at the very end of the sifra detzniyutha: when the one heh h is turned towards the other heh h, an

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

level of the hour; you have lived, and you have laboured, as if you had no rivals but in the dead, no purchasers, save in judges of what is best. in the divine priesthood of the beautiful, you have sought only to increase her worshippers and enrich her temples. the pupil of canova, you have inherited his excellences, while you have shunned his errors, yours his delicacy, not his affectation. your heart resembles him even more than your genius: you have the same noble enthusiasm for your sublime profession; the same lofty freedom from envy, and the spirit that depreciates; the same generous desire not to war with but to serve artists in your art; aiding, strengthening, advising, elevating the timidity of inexperience, and the vague aspirations of youth. by the intuition of a kindred mind, y

o perform. if i had graven it on the rocks of a desert, this apparition of my own innermost mind, in its least-clouded moments, would have been to me as dear; and this ought, i believe, to be the sentiment with which he whose art is born of faith in the truth and beauty of the principles he seeks to illustrate, should regard his work. your serener existence, uniform and holy, my lot denies, if my heart covets. but our true nature is in our thoughts, not our deeds: and therefore, in books which are his thoughts the author's character lies bare to the discerning eye. it is not in the life of cities, in the turmoil and the crowd; it is in the still, the lonely, and more sacred life, which for some hours, under every sun, the student lives (his stolen retreat from the agora to the cave, that i

o histories, no travels, no "library for the people" no "amusement for the million" but there, perhaps, throughout all europe, the curious might discover the most notable collection, ever amassed by an enthusiast, of the works of alchemist, cabalist, and astrologer. the owner had lavished a fortune in the purchase of unsalable treasures. but old d did not desire to sell. it absolutely went to his heart when a customer entered his shop: he watched the movements of the presumptuous intruder with a vindictive glare; he fluttered around him with uneasy vigilance, he frowned, he groaned, when profane hands dislodged his idols from their niches. if it were one of the favourite sultanas of his wizard harem that attracted you, and the price named were not sufficiently enormous, he would not unfreq

acters, and set to work in good earnest. still it was no easy task, and two years elapsed before i had made much progress. i then, by way of experiment on the public, obtained the insertion of a few desultory chapters, in a periodical with which, for a few months, i had the honour to be connected. they appeared to excite more curiosity than i had presumed to anticipate; and i renewed, with better heart, my laborious undertaking. but now a new misfortune befell me: i found, as i proceeded, that the author had made two copies of his work, one much more elaborate and detailed than the other; i had stumbled upon the earlier copy, and had my whole task to remodel, and the chapters i had written to retranslate. i may say then, that, exclusive of intervals devoted to more pressing occupations, my

ure, a look, the passions she was to delineate on the boards; lessons dangerous, in truth, to some, but not to the pure enthusiasm that comes from art; for the mind that rightly conceives art is but a mirror which gives back what is cast on its surface faithfully only while unsullied. she seized on nature and truth intuitively. her recitations became full of unconscious power; her voice moved the heart to tears, or warmed it into generous rage. but this arose from that sympathy which genius ever has, even in its earliest innocence, with whatever feels, or aspires, or suffers. it was no premature woman comprehending the love or the jealousy that the words expressed; her art was one of those strange secrets which the psychologists may unriddle to us if they please, and tell us why children o

SIR WALLIS BUDGE EGYPTIAN MAGIC

story is related to king khufu (cheops) by baiu-f-ra as an event which happened in the time of the king's father, and as a proof of the wonderful powers of magic which were possessed by the priest 3 called p. 8 tchatcha-em-ankh. it seems that on a certain day king seneferu was in low spirits, and he applied to the nobles of his royal household expecting that they would find some means whereby his heart might be made glad; but as they could do nothing to cheer up the king, he gave orders that the priest and writer of books, tchatcha-em-ankh, should be brought into his presence immediately, and in accordance with the royal command he was at once brought. when he had arrived, seneferu said to him "my brother, i turned to the nobles of my royal household seeking for some means whereby i might

ht be made glad; but as they could do nothing to cheer up the king, he gave orders that the priest and writer of books, tchatcha-em-ankh, should be brought into his presence immediately, and in accordance with the royal command he was at once brought. when he had arrived, seneferu said to him "my brother, i turned to the nobles of my royal household seeking for some means whereby i might cheer my heart, but they have found nothing for me" then the priest made answer and advised the king to betake himself to the lake near the palace, and to go for a sail on it in a boat which had been comfortably furnished with things from the royal house "for" said he "the heart of thy majesty will rejoice and be glad when thou sailest about hither and thither, and dost see the beautiful thickets which are

ke himself to the lake near the palace, and to go for a sail on it in a boat which had been comfortably furnished with things from the royal house "for" said he "the heart of thy majesty will rejoice and be glad when thou sailest about hither and thither, and dost see the beautiful thickets which are on the lake, and when thou seest the pretty banks thereof and the beautiful fields then shall thy heart feel happiness" he next begged that the king would allow him to organize the journey, and asked his permission to let him bring twenty ebony paddles inlaid with gold, and also twenty young virgins having beautiful heads of hair and lovely forms and shapely limbs, and twenty nets wherein these virgins may array themselves instead of in their own ordinary p. 9 garments. the virgins were to row

autiful heads of hair and lovely forms and shapely limbs, and twenty nets wherein these virgins may array themselves instead of in their own ordinary p. 9 garments. the virgins were to row and sing to his majesty. to these proposals the king assented, and when all was ready he took his place in the boat; while the young women were rowing him about hither and thither the king watched them, and his heart became released from care. now as one of the young women was rowing, she entangled herself in some way in her hair, and one of her ornaments which was made of "new turquoise" fell into the water and sank; she ceased to row, and not herself only, but all the other maidens ceased to row also. when the king saw that the maidens had ceased from their work, he said to them "will ye not row" and t

ornament overboard, he asked her why she was not rowing, whereupon she told him what had happened. on this the king promised that he would get back the ornament for her. then the king commanded that tchatcha-em-ankh should appear before him at once, and as soon as the sage had been brought into his presence he said to him "o tchatcha-emankh, my brother, i have done according to thy words, and the heart of my majesty became glad when i saw how the maidens rowed. but now, an ornament which is made of new turquoise and belongeth to one of the maidens who row hath fallen into the water, and she hath in consequence become silent, and hath ceased to row, and hath disturbed the p. 10 rowing of those in her company. i said to her 'why dost thou not row' and she replied 'an ornament [of mine] made

SIX WAYS OF KNOWLEDGE

ithout prejudice to what is said to you. it requires a great strength of ego to do this. usually we let our feelings for the speaker (either positive or negative) color what is said. our first true initiation came from hearing. one night we heard something that led to our knowing the world is much larger and looser than most people believe it to be. it may have been a throwaway line in a movie, a heart-to-heart with another magician- or anything else. what it really was, was our psyche picking up a sound like the sound our psyche makes. other-centric hearing requires calmness and strength of purpose. a good exercise to get it is by listening to someone whom you really disagree with, to see if you can parrot their arguments to another. now this does not mean opening your mind to stupid argu

SOLOMON

iness? for i hear many things about thee' and the demon answered "i, o king solomon, am called abezithibod. i am a descendant of the archangel. once as i sat in the first heaven, of which the name is ameleouth- i then am a fierce spirit and winged, and with a single wing, plotting against every spirit under heaven. i was present when moses went in before pharaoh, king of egypt, and i hardened his heart. i am he whom iannes and iambres invoked homing [1] with moses in egypt. i am he who fought against moses [2] with wonders with signs [1. o koyx menoi in the ms, a vox nihili. if we had the apocryph of iannes and iambres we might understand the reference. 2. 2 tim. iii. 8] 126. i said therefore to him "how wast thou found in the red sea" and he answered "in the exodus of the sons of israel i

whom iannes and iambres invoked homing [1] with moses in egypt. i am he who fought against moses [2] with wonders with signs [1. o koyx menoi in the ms, a vox nihili. if we had the apocryph of iannes and iambres we might understand the reference. 2. 2 tim. iii. 8] 126. i said therefore to him "how wast thou found in the red sea" and he answered "in the exodus of the sons of israel i hardened the heart of pharaoh. and i excited his heart and that of his ministers. and i caused them to pursue after the children of israel. and pharaoh followed with (me) and all the egyptians. then i was present there, and we followed together. and we all came up upon the red sea. and it came to pass when the children of israel had crossed over, the water returned and hid all the host of the egyptians and all

SPENSER THE CULT OF THE ALL SEEING EYE 1960

uring the past nineteen centuries for the protection of the civilized world. the lure of famous names associated with the cult has drawn many naive supporters into its fold who would recoil in horror from its evil teachings were the truth only known to them. the secret doctrine of the cult has been carefully guarded from public scrutiny and investigation. nevertheless, this study cuts to the very heart of the meaning of that doctrine and the symbolism employed by the cult. it uncovers the trail of the serpent. it arms christians with the knowledge they must have if they are to detect and destroy this insidious menace which threatens the very foundation of christian civilization. 5- part i the united nations meditation room the meditation room is 30 feet long, 18 wide at the entrance (which

feature of the entire window with its clutter of shapes and designs is the depiction of the reverse side of the great seal at the top of the medaliion above the phrase from lincoln's gettysburg address "this nation under god" the obverse side of the great seal, with its solomonic crest, is at the bottom of the window. the appearance of these occult symbols in such a religious setting, in the very heart of the capitol, cannot be ascribed to chance. the direct participation of the laymen's movement in the establishment of the room provides a guarantee that the placement of the two sides of the great seal in the window was made with foreknowledge of their real meaning. this window is described as "symbolizing our nation at prayer (h. doc. 234, p. 31. it "speaks of that religious faith which h

uilding is constructed in the form of a six-pointed star, the symbol formed by two interlocking triangles, the seal of solomon. juliet hollister* author of a second article in triad on the temple, wrote that the temple "should he of glass faceted like a diamond to let in all the sun, symbolic of the light of spiritual knowledge, and [his in turn should be caught in a pool, so that within the very heart of the building, there would be a quiet focus of light. even at night this diamond "ill glow and shine. from this central dome w i l l radiate six wings, like rays of the sun, each the home of one of the great living religions of the world" the pagan symbolism should not be lost to the reader["see as judith elsewhere] juliet hollister* equipped with the design of the temple executed by the a

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

he messiah of the dead sea scrolls) seems often to be a cosmic figure rather than a historical individual. despite all the interest in them, desperate special pleading has frequently been the introduction xi response today also. this reflects a desire to keep treasured items of belief safe from the restless questioning of the modern world, even at the cost of a debilitating split between head and heart. if early christian texts present jesus in cosmic terms, relating stories that are less history than myths like those about the pagan savior-gods, or like the apocalyptic figures anticipated by the essenes, these must be seen as unfortunate vestiges in the christian message of former superstitious and unrealistic times. the response of christian theologians must be to demythologize christian

cient world, those who sought a deeper religious life and knowledge than could be found in the popular religions were able to satisfy their spiritual needs. an inquiry into how those needs were met leads us immediately into the obscurity of the secret cults.1 the individual seeker disappears there for the moment from our view. we see that the public forms of religion cannot give what the seeker s heart desires. he or she acknowledges the gods, but knows that the customary ideas about the gods do not resolve the great enigmas of life, and seeks a wisdom that is carefully guarded by a community of priest-sages. the struggling soul seeks a refuge in their community. if the sages find one who is ready, they will lead that individual stage by stage, in a manner concealed from the outsider s gaz

yths about dionysus. dionysus is the son of zeus and a mortal mother, semele. but the mother is killed by lightning. zeus, however, snatches the still unformed child and allows it to grow within his own thigh where it lies concealed. hera, the mother of the gods, stirs up the enmity of the titans against dionysus, and they tear the child limb from limb. but pallas athene rescues the still-beating heart and brings it to zeus. out of it he engenders his son for a second time.69 the myth can be seen as representing a psychological process of an extremely inward character. let us interpret it after the fashion of the egyptian priest who instructed solon in the nature of myths. it is related that dionysus was born as the son of god and a mortal mother, was dismembered and then reborn. this has

are narrated in order to clothe in pictures a spiritual process. the poet himself says in the opening invocation that his poem treats of the search for the soul. sing in me muse! sing the tale of the man, the resourceful hero, destroyer of troy s holy towers, sing all that he suffered, the cities he saw, the men and the ways that he learned there, buffeted long on the sea, enduring it all in his heart, seeking to save his own soul, and win his companions their homeland. this is a man seeking for the soul the divine in humanity and it is his wanderings on that quest that the poet will relate. he comes to the land of the cyclopes, uncouth giants with one eye in their forehead. polyphemus, the most horrifying of them, devours several of the travelers, but odysseus saves himself by blinding t

their verdict. if the soul has confessed its sins, it is deemed to be reconciled with the eternal justice. invisible powers then draw near and speak to it: osiris n. has been purified in the pool which lies south of the field of hotep and north of the field of locusts, where the gods of verdure purify themselves at the fourth hour of the night and the eighth hour of the day, with the image of the heart of the gods, coming forth from the night into day.87 this shows that in the world of eternal order, one s eternal nature becomes osiris; after the name osiris stands the personal name of the deceased. moreover, the one being united with eternity designates himself osiris: i am the osiris n. growing under the blossoms of the fig tree is the name of osiris n.88 88 christianity as mystical fact

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

i for 30 years, talks openly about devious plans to topple america born into the illuminati, svali says her vatican initiation ceremony at the age of 12 involved child sacrificing and a promise to serve "the family or order" for life. 17 jan 2006 by greg szymanski part ii she looked into the eyes of the "french father" while a man looking like a priest in scarlet robes put a golden knife into the heart of sandy-haired little boy about three or four years old. the boy, drugged and glassy-eyed, had been placed like a sacrificial lamb on a large black table in the center of the room located deep within the belly of the beast- the vatican. and the room, dark and foreboding with the scent of evil dripping from the walls, was only accessible through a hidden passageway camouflaged by a large pai

o trainers working with a person. this prevents a trainer from being either too severe, or permissive, or developing too close a bond with the subject; the watchful eye of the other trainer prevents this. younger trainers are paired with older, more experienced trainers. the older trainer will teach the younger, who does most of the actual work. if the younger is unable to finish a task, or loses heart, the older one will step in "head trainers: will teach, they will also work with the council leaders and hierarchy. all members are required to come in for a "tune up (reinforcing programming, even top leaders, from time to time "eeg machine: will often have abbreviated hookups for quick use. used extensively with brain wave programming; also to verify that a certain alter is out when called

ou go through something like that. gs: and do you remember the words they were saying as this was going on? sv (pause) the man was in scarlet- he was speaking in latin. and basically he was saying "please accept the sacrifice on this day" and then he said "this sacrifice will seal the ceremony" and then he did it. again, i was so terrified that (sighs) have you ever been in a situation where your heart's racing, but you can't do anything? you're just kind of sitting there, and you're kind of fading in and out? gs: well, i can remember as a youth being frightened, but i don't think i've ever. sv (crosstalk) no. all right. gs. had anything quite like what you've had. sv: imagine your heart rate going up to about 220. you can't move. you're kind of shaking, but you're trying not to show it. g

esume 33:27] gs: okay, we're back on the investigative journal, and i'm talking with svali. svali, why don't we just pick it right up where we left off at the break. you were telling us about this hierarchy that starts with twelve fathers. can you just run that down for us so people know exactly how this group is organized? sv: sure. at the top levels, it's in rome. that's the power center or the heart of the illuminati, where the power base is. and that's why all leadership must swear fealty in rome, because that's considered the core of, the spiritual center of the universe. that's how they view it. from there, in europe there are twelve fathers- one for each country in europe. when i was younger i had to also meet with the fathers at one point and kiss the ring, and go through another c

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ize only 10-15% of their available brain power. this is the state of man as he exists for the most part, and it is this state into which we are each born. further growth of your brains potential comes only through your desire, will, and actions to focus on that exact task..but, be forewarned, extension and development of consciousness offers no peace of mind, and no rest for the weary of soul and heart. quite the contrary, it brings resistance in the form of turmoil and confusion of the mind and soul. this only makes sense. part of expanding your brains ability is that it takes in more information. the more information you take in, the greater the prospects of discovering resistance within the that information. now, if you stay focused to the task and work yourself through the resistance y

only as a point of departure. it is from this template and model that creative, unique and individual ideas come forth. however, i might quickly add that i do get into certain specifics. particularly in the section on ritual proxemics, what i don t do is fill in the blanks- you must do this. dissenting from specific ideas to extend them generally as a way to achieve individuality lies at the very heart of antinomian principle. it is also defining of the antinomian path of spiritual dissent. for instance, if you accept the generalities without creating the specifics for yourself, then you are moving away from the entire idea of individualism. the strategy, therefore, is to learn how to recognize objective consciousness and conscience within oneself. one then uses that strategy as a tool for

accordance to our biology. noumenal existence is recognized through its revelation of principle into the matter of human perception. we have now approached our most significant clue as to how god has manifest its essential properties into our perception. that path is through nature- which always follows the way of least resistance- and it is this principle of non-resistance that lies at the very heart of genetic diversity. biologists have shown that a genetic mutation which finds itself in an accomodating environment replicates itself. a genetic mutation that finds itself at odds with the environment quickly falters and dissappears. nature is a reflection of god, and that god is encapsulated as a form particular to the time/space environment that we, as human beings, perceive. god is all

f him or herself through time. as ideas are extended, others will follow the way of the ideas, this internalization within others is a retraction inward (as opposed to the initial extension outward from its originating source) and forms the basis of synthesis and direct knowledge. it is the action of resonance. resonance, as both a personal initiatory, and larger aeonic mechanism lies at the very heart of transcendent experience. as such, resonance becomes a template for the technical discussions that abound further within this book. it is through synchronous/harmonic/enharmonic resonance (among other variations) that extension and retraction attract the activity necessary for tranformation. this complex energetic relationship describes the relevance of ideas (directed and formulative ener

omponent in the decline of a social institution. there is another aspect of the antinomian current and how it is understood. this is the intellectual and analytic aspect. based largely in the filter of philosophical inquiry and rationalism, this methodology is vital to propelling the current of individualism into future creations. these two modalities; romanticist/rationalist, the language of the heart and of the intellect are essential to the order and balance of the anarchic approach encompassed and embraced within the postmodern setian religious resurgence. they are what imposes order within the chaos of syncretism. very simply, methods of transformation must first be seeded through the acquiring of knowledge, and this knowledge must then be perceived in a specific manner- of value to t

TELESMATIC FIGURES

e. r proud and dominant, masculine. c fierce, active, epicene, rather male than female. t dark, grey, epicene; male rather than female (these genders are only given as a convenient guide) in the vibration of names, concentrate first upon the highest aspirations and upon the whiteness of rtk. astral vibrations and material alone are dangerous. concentrate then upon your trapt, the centre about the heart, and draw down into it the white rays from above. formulate the letters in white light in your heart. inspire deeply, and then pronounce the letters of the name, vibrating each through your whole system as if setting into vibration the a before you, and as if that vibration spread out into space. the whiteness should be brilliant. the sigils are drawn from the lettering of the rose upon the

formulate the letters in white light in your heart. inspire deeply, and then pronounce the letters of the name, vibrating each through your whole system as if setting into vibration the a before you, and as if that vibration spread out into space. the whiteness should be brilliant. the sigils are drawn from the lettering of the rose upon the cross, and these are in trapt, which corresponds to the heart. draw them as if the rose were in your heart. in vibrating any name, pronounce it as many times as it has letters. this is the invoking whirl. 6 example: the vibration of rah ynda. perform the banishing ritual of the pentagram in the four quarters of your room, preceded by the qabalistic cross. then, in each quarter give the signs of the adeptus minor, say iao and lvx, making the symbol of t

as taught in the paper describing the rose-cross ritual. pass to the center of the room, and face east. then formulate before you in brilliant white flashings the letters of the name in the form of a cross i.e. both perpendicular and horizontal, as seen in the diagram below. that is the expanding whirl: a d r a h n y n d a y h a r these, then, are two processes: the invoking whirl related to the heart. the expanding whirl related to the aura. ynda makes the figure from head to waist; rah from waist to feet. the whole name is related to tklm, matter, and zelatorship. a. winged, white, brilliant, radiant crown. d. head and neck of a woman, beautiful but firm, hair long, dark and waving. n. arms bare, strong, extended as a cross. in the right hand are ears of corn, and in the left a golden c

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

aphles me! horned beasts, leaping goats, satanic beards, 97 and other messages of evil 7 "el diablo" shows his horns-the devil rides out! 119 8 secret handshakes of the llluminati 145 9 a show of hands llluminists employ the grand hailing sign and the sign 177 of admiration and astonishment 10 "i gruesomely swear that i'm on the square" more revealing signs 189 of llluminati cultists 11 "cross my heart and hope to die" the mysterious "x" factor 205 12 that ravenous dark bird sublime mysteries of the illuminati's 241 double-headed eagle 1 3 the riddle of the great seal of the united states, and the all-seeing eye 265 of the serpent of wisdom 14 "silence, slaves, or we'll cur your throat from ear to ear' 285 15 up to their necks in mischief 295 16 hand on heart sign of devotion to the chiefs

nter the forbidden zone? immersed in evil you see, we are surrounded by evil on every side quite literally immersed in it but the wicked and the deceivers want us to believe that evildoing is exceptional. from childhood we have been taught that evil and corruption are the province of the few, that most people are virtuous, honest, and good, that most of our politicians truly have our interests at heart, that the social system, with the exception of just a few deviants and criminal types, is basically sound. with such assurances, most people breathe a deep sigh of relief "don't worry, be happy" said the words of a fun-time novelty song a decade ago. and most of us appreciate and agree with that sentiment. after all, it's not nice to be negative, to be a skeptic in the midst of a nation of w

paris, 1827. at right: the sabazios hand. bronze symbol of the syncretic jewish mystery cult of sabazios in asia minor. circa first century, c.e (collection of the british museum) rejected truth and was consigned to hell. in heaven, jesus, of course, is believed to sit at the right hand of god, not the left. in ecclesiastes, a book of the old testament in the bible, it is said that "a wise man's heart is at his right hand, but a fool's heart is at his left (eccles. 10:2) witches throughout history have danced in ritual circles to the left, that is, counterclockwise. druid priests do likewise as they dance and march around the holy stone at tara, shrine of mother earth. to blaspheme god, some satanists and witches derive pleasure in giving the sign of the cross with their left hands. but w

idual is taking his right hand, making a type of beastly devil's claw out of it and then raking it across the breast from left to right. c. f. mcquaig, in the masonic report, calls this the penal sign. it is made to remind the person giving it of his oath taken, that if he discloses the secrets of the order or gives aid and comfort to its enemies, he should have the right breast torn open and the heart torn out. in sum, this is a ghastly sign warning of death to he who dares betray the order of the illuminati. sign of the fellow craft, or second degree. notice the right hand position on the breast with the fingers crooked in somewhat of a loose "fist" after both arms are in the position shown the left hand is quickly dropped. duncan's masonic ritual and monitor (id. ed, p. 16) says "in mak

manus obscenus, the obscene hand. the vicious michael chertoff, son of a jewish rabbi, former u.s. justice department prosecutor who is active in the anti- christian group, the adl, lets the elite see who he is by giving the vulgar and coarse manofigo hand sign. chertoff is president george w. bush's director of homeland security. many believe chertoff is an israeli mossad asset. eleven "cross my heart and hope to die" the mysterious "x" factor an x is an ancient symbol for change or transformation .long associated in medieval and renaissance art with the coming of the messiah who shall make all things new. jim tresner, 33 scottish rite journal the illuminist/masonic meaning of the x is simply this: it is the sign of osiris, the great (egyptian) sun god. texe marrs dark majesty t h e sign

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

to the vast symphony of our holy words of illumination. 4. we come in the power of the light! we come in the light of wisdom! we come in the mercy of the light! the light hath liberty in its wings! 5. we are the unseen liberty of the great unfathomable mystery of the universe: we are the ineffable and boundless freedom in the secret sanctuary of the mystic beyond! 6. in the heavenly palace of our heart shalt thou smell our spirit of perfume, as though a thousand and one different perfumes were ignited therein. 7. but hear thou our majestic music of the spheres! hear thou the ineffable sound of our mystic union! 8. halt: halt! now eat the fruit and drink the wine. we are come! our will is one: our will is done! 9. come with us, and we shall uplift thee to the celestial palace of the stars:

every way leadeth unto us! 11. know thy will! and in freedom do thy will! master thyself, and be free! all is intended for thine attainment. enflame thyself with love: invoke us often! 12. but in truth, we tell thee, that neither invocations, nor rituals, nor scriptures, nor angels can bring thee to us. if thou wilt become one of us, then must we alone choose thee out of the sublimity of our holy heart of eternal truth through the force and exertion of thy transcendental will. 13. it is not thy lower will to unite with us; it is our high will to unite thee with us. no man can pierce the veil of isis unless we have ordained it from within. in silence there is grace eternal: know thou our high will in the silence. therein is true union, in the deep silence of thy heart. 14. but lo! we are no

ce and exertion of thy transcendental will. 13. it is not thy lower will to unite with us; it is our high will to unite thee with us. no man can pierce the veil of isis unless we have ordained it from within. in silence there is grace eternal: know thou our high will in the silence. therein is true union, in the deep silence of thy heart. 14. but lo! we are not really separate from thee: in every heart of truth we take eternal refuge as the flame and its forces take their refuge in the one holy light. in every silent prayer of union we are incarnated: behold us in thy heart as thou utterest thy silent words of prayer, and we will flame forth from thee as a mighty whirlwind of infinite fire! 15. hearken unto our voice, o all ye brethren of us. for we are the inner government of the world, w

understanding is perfection. 16. from the great unmanifest we thunder forth as a voice of great darkness; but this darkness is the one unfathomable mystery of the one true light of the whole universe. 17. there is a calling from the beyond; it awakens your inner vision! the illuminated ones are inspiring your soul from within! thou shalt also become a king of the aeons, and the aeons. hold up thy heart; then bathe it in the fire of pure joy. ah! the sun shall consume thy longing soul! and we will fortify thee with the holy aspiration to attain this: we are come so that all may attain us in the eternal flame of truth. yet must thou fortify thyself with liberty, which is truth, if thou wouldest truly attain. 18. be thy body the temple of the rose and cross of light and life. be thy mind a pu

THE CANOPIC GODS SYMBOLISM

this key, the division becomes easy, for in the alimentary system, the stomach and the upper intestines divide the food taken into the system by a process called digestion and by assimilation, retain what is necessary. this, therefore, is a in the diagram. but the lower intestines receive and cast out that which is rejected, these therefore will be represented by b. in the circulatory system, the heart is the organ which distributes the blood which it receives washed and purified by the lungs. hence the heart and lungs are represented by c. the matter rejected from the circulatory system is rejected and cast forth by the liver and gall bladder, which therefore will be represented by d. now, as to the treatment of these vital organs in the process of mummification. seeing that during life t

also termed the digger or burier, for he puts out of sight or removes that which is useless or offensive in the body, and to him, the lower intestines or bowels were dedicated (b. tmo-oumathu was also called the cutter or divider for he divides and distributes the blood bearing with it the prana and the subtle ether by the holy science of breath brought into the body, and to him were the lungs or heart dedicated (c. kabexnuv was termed bleeder for as a stream of blood is drawn from the body, so is a stream of impurity drawn from the blood, and cast out into the draught by the action of the liver and the gall-bladder, and to him therefore, these organs were dedicated (d. these jars were called canopic jars and were disposed in a certain order around the mummy. consider now, the points of th

the north, and the warm and vital heat of the circulatory system should be to the south, while in the cross division, the receptive and distributive organs should be placed to the east, the source of life and light. the organs that purify and cast out should be to the west that borders on the tplq. this gives us the following arrangement: east ameshett (stomach and upper intestines) tmo-oumathu (heart and lungs) north_ south ahephi (lower intestines) kabexnuv (liver and gall bladder) west yet this arrangement, would, as it were, symbolize the entire separation of the alimentary system and the circulatory system, which is contrary to nature, for they continually counter-change, and thus arises life. wherefore in the hall of the two truths, the portions of ahephi and kabexnuv are reversed

the forces of nature, guards ameshett. and nephthys, who hides that which is secret, guards ahephi- whence also, until recent days, in the fullness of time, the sacred sources of ahephi, the nile, were kept secret from the whole world. tmo-oumathu is under the guardianship of neith, the dawn. this is the celestial space, who makes the morning to pass and awakens the light of a golden dawn in the heart of him whom the eternal gods shall chose, by the sacred science of breath. kabexnuv is guarded by sakhet, the sun at the western equinox, the opening of amenti, who wears the scorpion on her head- and these guardianships were often painted on the canopic jars. when, therefore, the candidate kneels at the foot of the altar, or where the corpse lies on the bier preparatory to the passing over

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

you learn/know first? this is just my opinion, but i believe that the single most important thing you can learn in regards to magick, is the wiccan rede and the three fold law! bide the wiccan rede you must, in perfect love, in perfect trust. eight words the wiccan law fulfill: an it harm none, do as you will. lest in your own defense it be, ever mind the rule of three. follow this with mind and heart, merry meet, and merry part. the witches in the movie were not wiccan, but there are many wiccan elements in the rituals that they use. i am not wiccan, but i draw f r o m w i c c a n sources for my rituals. you do not have to be wiccan to practice magick, but you do need to understand that wiccan or not, you are still governed by the three fold law of return. whatever you send out comes bac

so shall ye reap. call it what you like, use whatever words you wish, but understand all things move in a circle and you always get back what you put out. it might not be tomorrow, or next year, but somewhere down the road it will come back to you three fold. both the good and the bad. are you ready? this too is the joy of magick! page 3 true magick isn t black or white. the only evil, is in the heart of the user. grimoire of eclectic magick) picking your path( in the movie the craft, the schoolgirls portrayed are not wiccan. if you desire to become a wiccan, contact a gardnerian coven (or some other tradition. apply for admission, learn and follow to the letter the beliefs and teachings of that tradition. if you desire to become a ceremonial magician, contact the oto (or some other order

path. i have, and do work with small groups from time to time, and i have had some formal training. my reasons for this path are simple, i spent twenty years of my life in the navy at a time when there were very few pagans in the military. it fit my needs. page 4 grimoire of eclectic magick) reality and responsibility( it is better to rush upon this blade than enter this circle with fear in your heart everyone at one time of another has wanted to twitch their nose, or blink their eyes, and have their house and children clean, and find a new wardrobe hanging in their closet. maybe if you have a maid, a nanny and someone to do your shopping, and you ve trained them to understand facial tic commands. then, and only then will you get the result that you seek. when it comes to the reality of m

hould learn the art of magick, and know that it is the path you wish to follow, before you go joining a group where dancing nude is a requirement. true magick is about free will! you should always have the freedom to find the door when events begin to take control of your body, away from you! grimoire of eclectic magick tools and your altar continued) the art of magick( blessed be& welcome to the heart of the craft grimoire of eclectic magick. within this section, you will be exposed to both the theory and the practice of magick. basic exercises, ritual outlines, a table of correspondences, and a few simple spells are included to get you started. this information is not intended to replace formal training, or is it designed to be the last word on the subject. if nothing else, this is just

lord& lady as aspects of the divine (known by such names as the spirit, the tao, and everyone s favorite, the force. magick can be practiced as a means of self advancement along a spiritual path (theurgy. it can also be practiced for material goals (thaumaturgy. magick is not good or evil, black or white, magick just is! like air, water or even gravity, it works the same no matter what is in the heart of the user. now for a little fresh information: most pagan belief systems are environmentally friendly, with the underlaying theme of living in harmony with others. if you are seeking power and the ability to control others by fear, you re in the wrong place! page 12 conscious sub-conscious super-conscious ba id nirvana ka super ego nama body/mind ego rupa egypt: freud: buddha: this page wa

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

s quite similar to the words of jesus in matthew 6:19 21 when he admonished those who would follow him not to expend their energies accumulating treasures on earth where moth and rust consume and where thieves break in and steal, but lay up for yourself treasure in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. for where your treasure is, there will your heart be also. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 6 afterlife mysteries whena son of the buddha fulfills his course, in the world to come, he becomes buddha. dharma is the path to the goal of nirvana, which in buddhist teachings can represent the final extinction of the desire to exist, or can also suggest a high level of mystical experience a

defeat. because he had been educated as a greek, he set about achieving a compromise between the resurrection theology being taught by his fellow apostles and the platonic view of the soul so widely accepted in greek society. paul knew that plato had viewed the soul as composed of three constituents: the nous (the rational soul, is immortal and incarnated in a physical body; the thumos (passion, heart, spirit; and epithumetikos (desire. after many hardships, imprisonments, and public humiliation, paul worked out a theology that envisioned human nature as composed of three essential elements the physical body; the psyche, the life-principle, much like the hebrew concept of the nephesh; and the pneuma, the spirit, the inner self. developing his thought further, he made the distinction betwe

es: the body, the asu (life principle, and the manas (the seat of the mind, will, and emotions. although the asu, and the manas were highly regarded, they cannot really be considered as comprising the essential self, the soul. the facet of the person that survives the physical is yet something else, a kind of miniature of the living man or woman that resides within the center of the body near the heart. during the period from about 600 b.c.e. to 480 b.c.e, the series of writings known as upanishads set forth the twin doctrines of samsara (rebirth) and karma (the cause and effect actions of an individual during his or her life. an individual has a direct influence on his or her karma process in the material world and the manner in which the person deals with the difficulties inherent in an

lifetimes and deaths. the passage of the soul from this world to the next is described in the brihadarankyaka upanishad: the self, having in dreams enjoyed the pleasures of sense, gone hither and thither, experienced good and evil, hastens back to the state of waking from which he started. as a man passes from dream to wakefulness, so does he pass from this life to the next. then the point of his heart, where the nerves join, is lighted by the light of the self, and by that light he departs either through the eye, or through the gate of the skull, or through some other aperture of the body. the self remains conscious, and, conscious, the dying man goes to his abode. the deeds of this life, and the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d aft

eople kept control of their ka, they lived. but as soon as they died, it began a separate existence, still resembling the body that it formerly occupied, and still requiring food for sustenance. each person also had a ren, or name, which could acquire a separate existence and was once the underlying substance of all one s integral aspects. other facets include the khu, or intelligence; the ab, or heart (will; the sakkem, or life force; the khaybet, or shadow; the ikh, or glorified spirit; and the sahu, or mummy. but the most important of all these facets of a human being was the ka, which became the center of the cult of the dead, for it was to the ka that all offerings of food and material possessions were made. those priests who were ordained to carry the offerings to the dead were calle

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ojections that occur at the time of accident, during which the subject suffers a violent physical jolt that seems, literally, to catapult the spirit from the physical body. 4. projections that occur during intense physical pain. 5. projections that occur during acute illness. 6. projections that occur during near-death experiences (ndes, wherein the subject is revived and returned to life through heart massage or other medical means. 7. projections that occur at the moment of physical death when the deceased subject appears to a living percipient with whom he or she has had a close emotional link. in addition to these spontaneous, involuntary experiences, there also seem to be those voluntary and conscious projections during which the subjects deliberately endeavor to free their spirit, th

of the wooden edge of the hearth was burned, and a small section, approximately one foot in diameter, of the floor was damaged. the rug had not been burned, but it was greasy with tiny fragments of fat. a tea towel lying near where the body had been found was barely singed, and a large pile of dry firewood remained unaffected. gee concluded from his examination that the woman must have suffered a heart attack and fallen into the fire. the body was ignited at the head by the fire and had been sufficiently inflammable to burn to such an extensive degree without any other source of heat, like a candle. the draft from the chimney had prevented the spread of flames to other parts of the room. in a 1961 study dr. gavin thurston studied the literature of shc and came to a number of conclusions, a

tly on several walls. and if people are truly serious about putting a stop to the nocturnal predator, they can hunt down his grave or coffin and place thereon a branch of the wild rose to keep him locked within. if that doesn t work, then the only courses of action remaining are to pry open his coffin during the daylight hours while the vampire lies slumbering and pound a wooden stake through his heart or, perhaps a bit safer, destroy the coffin while he is away and allow the rays of the early morning sun to scorch him into ashes. in 1982, parapsychologist stephen kaplan, director of the vampire research center in elmhurst, new york, discovered a vampire subculture living among the general population. kaplan estimated that there were approximately 21 real vampires living secretly in the un

dition but in the motion picture the wolf man (1941. such werewolf deterrents as sprigs of garlic, wolf bane, and the deadly silver bullet were also created for classic werewolf stories from frankenstein meets the werewolf (1943) to an american werewolf in paris (1997. even the ancient gyspy folklore repeated by ankers, the heroine in the wolf man, was created by siodmak: even a man who s pure in heart and says his prayers at night, may become a wolf when the wolfbane blooms and the autumn moon is bright. just as certain humans imagine themselves to be vampires, others believe themselves to shapeshift into wolves. psychologists recognize a werewolf psychosis (lycanthropy or lupinomanis) in which persons so afflicted may believe that they change into a wolf at the full moon. those who are s

science officer of the enterprise on the original television series star trek (1966 69. in in satan s satellites (also known as zombies of the stratosphere, 1958, he was an alien soldier who was part of a squadron determined to conquer earth. he also had a small part in the brain eaters (1958, wherein alien creatures feasted on human gray matter. donald sutherland (1934) pounded a stake into the heart of his bride in dr. terror s house of horrors (1965) when he learned that she was a vampire. in invasion of the body snatchers (1978, he was a man desperately trying to destroy pods from outer space that grew into human beings, replacing the original persons with look-alike alien creatures. sutherland returned to fighting vampires with a vengeance as the chosen one s mentor in the original f

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

d the young priest respect his vow of celibacy, and he seduced a young woman who was engaged to giovanni montolesi, the son of a wealthy merchant. when montolesi learned of the affair, he sought out annunchiarico and reproached him for bringing shame to the priesthood and dishonor to his fiancee. without a word in his defense, annunchiarico drew a dagger from his belt and stabbed montolesi in the heart. then, from his bizarre perspective, annunchiarico declared that the man whom he had murdered had insulted him and the entire roman catholic priesthood, so he swore a blood-feud against the entire montolesi family, ambushing and murdering 13 of 14 members in the next few months. understandably, annunchiarico was eventually pursued by the authorities and fled with some friends into the mounta

r of nagogo, the imprisoned chieftain. a desperate wilson hoped that the sight of the mutilated bodies of his family would anger nagogo into betraying the cult members who had so obviously turned on him, but the shock proved too much for the chief. when he saw the bloodied corpses of his wife and daughter and realized how viciously his fellow leopard men had betrayed him, he collapsed and died of heart failure. although wilson received 200 additional police officers as reinforcements, the leopard men became increasingly bold in their nocturnal attacks. one night they even sacrificed a female victim inside the police compound and managed to get away without being seen. after that cruelly defiant gesture, the cult committed several murders in broad daylight. the native inhabitants of the reg

ry of congress) alchemy under the name of paracelsus. as with so many of the true alchemists, paracelsus believed that it was far more important to contemplate nature and the majesty of god fs handiworks than to spend all one fs time studying the knowledge that could be found in books. if one could acquire the kind of purity of belief, such as jesus (c. 6 b.c.e..c. 30 c.e) affirmed existed in the heart of a child, one could literally transform base substances into precious metals and gems, for the primary ingredient necessary for alchemical success lay in obtaining the prima materia, the essence of all substances, the primeval building blocks of the universe. in the view of paracelsus, this essential substance was both visible and invisible, and it was the soul of the world from which all

etals and gems, for the primary ingredient necessary for alchemical success lay in obtaining the prima materia, the essence of all substances, the primeval building blocks of the universe. in the view of paracelsus, this essential substance was both visible and invisible, and it was the soul of the world from which all elements had sprung, and its power was accessible to all who had the purity of heart and the faith to attain it. for paracelsus, as for many of his alchemical brotherhood, the gospels of jesus and the writings of hermes trismegistus had much in common. paracelsus also excited the medical community and lay people alike with his wonder medicine, the alkahest. there was the spirit alkahest that fortified the body against diseases, and there was the metal alkahest that matured a

k: samuel weiser, 1959. leland, charles g. aradia: the gospel of the witches. reprint, new york: buckland museum of witchcraft and magick, 1968. murray, margaret alice. the witch-cult in western europe. oxford: clarendon press, 1962. margot adler (1946) margot adler is the author of drawing down the moon: witches, druids, goddess-worshippers and other pagans in america today (1986) and heretic fs heart: a journey through spirit and revolution (1997. she received her b.a. from the university of california at berkeley in 1968, has a master fs degree from columbia fs graduate school of journalism, and was a nieman fellow at harvard in 1982. in the early 1970s, adler hosted three free-form radio shows on pacifica radio.hour of the wolf, unstuck in time, and the far side of the moon. all merged

THE GOD OF THE WITCHES

sor, as theycalled their god "gives us a horn with a salve in it, wherewith we anoint ourselves, whereupon we call upon the god of the witcheschapter iii. the priesthood35the devil and away we go."several recipes for flying ointments are extant. professor a. j. clark[79] has reported on three, and showsthat aconite and belladonna are among the ingredients; aconite produces irregular action of the heart andbelladonna causes delirium "irregular action of the heart in a person falling asleep produces the well-knownsensation of suddenly falling through space, and it seems quite possible that the combination of a delirifacientlike belladonna with a drug producing irregular action of the heart like aconite might produce the sensation offlying. it seems therefore that it was immaterial whether th

a powerful agent for curing the evil eye, and mothers get the sweeper to come and wave itup and down in front of a sick child for this purpose.[80] the dead of the sweeper-caste are buried facedownwards to prevent the spirit from escaping, for a sweeper's ghost is regarded as extremely malevolent;this custom should be compared with the burial of a witch at the cross-roads with a stake through her heart,which was done to prevent the ghost from walking. in some places the sweepers carry a decorated broom inprocession at the festival of their god, lal-beg.chapter iv. the rites"serve the lord with gladness and come before his presence with a song."2424ps. c. 2the ceremonies of the cult are fully recorded in the trials of the "witches" in all parts of europe. theseceremonies comprise the rites

rifying,and to make some gods of wax and some people, for enfeebling the limbs of people; and gave them into thehand of pebekkamen and the other great criminals, saying 'take them in, and they took them in. now, whenhe set himself to do the evil deeds which he did, in which r352 did not permit that he should succeed, he wasexamined. truth was found in every crime and in every evil deed, which his heart had devised to do. therewas truth therein, he had done them all, together with all the other great criminals. they were great crimes ofdeath, the things which he had done. now, when he learned of the great crimes of death which he hadcommitted, he took his own life" the other man was equally guilty "now, when penhuibin said to him, the god of the witcheschapter v. religious and magical cerem

ve me a roll for enduing me with strength and might, he gave to him a magic roll of the pharaoh (ramesesiii, and he began to employ the magic powers of a god upon people. he began to make people of wax,inscribed, in order that they might be taken by the inspector, hindering one troop and bewitching the others.now, when he was examined, truth was found in every crime and every evil deed, which his heart haddevised to do. there was truth therein, he had done them all, together with the other great criminals. thegreat punishments of death were executed upon him".in great britain the making of a wax figure was never done by one person alone, several members of thecoven were present and everything was performed with great ceremony under the personal superintendenceof the grandmaster. the earlie

cant remark "walter, do thou do justice according tothose things which thou hast heard. tyrrel answered with equal significance "so i will, my lord".in the forest the king dismounted and stood with tyrrel waiting for the deer to pass. the usual story is thatthe king shot and missed, then tyrrel loosed his arrow which glanced off the stag's antlers or off the branchof a tree and pierced the king's heart. the most vivid account is from william of malmesbury, who says thatit was late in the afternoon "the sun was now declining, when the king, drawing his bow and letting fly anarrow, slightly wounded a stag; and keenly gazing followed it, still running, a long time with his eyes,holding up his hand to keep off the power of the sun's rays. walter then shot at another stag and bymischance the ar

THE GOLDEN ESSENCE

n the name of the horned one and his lady, and drinking and eating, and sharing the remains with the ground, blessing them and offering them to the hidden people below- the feeling of connection and sharing that emerges from this powerful and simple rite is precisely the blessing, the point of the housle. that feeling of union and bliss, or of power and shared strength and closeness, which is the heart of so much of the craft-religion, is the feeling and presence of the regeneration of which we will be speaking soon. you have been regenerated on so many levels, but chiefly into a level of sharing communion, when you do the housle. it just so happens that there is another, deeper level to the housle, in which that regeneration can be understood and accessed on a higher harmonic or level, if

newal to occur. it was as though the very awareness of this reality, on the part of a conscious being, completed the loop somehow, and allowed its mystical renewing reality force to bridge across the awareness and to suffuse the consciousness of the one who was aware, and by so doing, bring about a transformation that was, in all ways, the same transformation that was waiting in potent ial at the heart of all things for the cosmos itself. humans were not different from the cosmos, on one level; a human transformation/rebirth through understanding of the divine mysteries was a lower harmonic to the cosmic rebirth or regeneration; the same event in essence, if not in magnitude. in fact, as we shall see, regeneration and recognition have a deep and important relationship in this context. what

people to the direct realizations that they indicated. what was missing from the christian equation? simple: awareness, and the understanding of the relationship between the recognition of reality or truth, and regeneration. awareness, and the relationship between recognition and regeneration soon, we will have to come back the housle, and to true craft mythology. those things are, after all, the heart of this essay, and of this craft- faith. but before we can dive into those very deep subjects, we have to cover a few other points. above, i said: the substance of renewal and regeneration was not a stuff that was waiting for the end of the universe to reveal itself and do it s job- it was a stuff, a mystical reality, that was present at and within all times and places. if you have read any

for the end of the universe to reveal itself and do it s job- it was a stuff, a mystical reality, that was present at and within all times and places. if you have read any of my other essays regarding what is called the cunning fire, you already know a lot about this substance, for the cunning fire is a craft-name for this very thing. this substance of renewal, this dynamic fire or essence at the heart of reality, the eternal stream of reality, which is reality, is the cunning fire. reality and truth can be seen as the same concepts; the divine fire or substance at the heart of all things was the reality of reality, the truth. this substance was present in the beginning, in the great gods, and in the children of the great gods; it is present in all forms that came forth from chaos and the

enewal to occur. it was as though the very awareness of this reality, on the part of a conscious being, completed the loop somehow, and allowed its mystical renewing reality force to bridge across the awareness and to suffuse the consciousness of the one who was aware, and by so doing, bring about a transformation that was, in all ways, the same transformation that was waiting in potential at the heart of all things for the cosmos itself. the factor of awareness, then, completes the loop. when you turn the full force of your awareness onto something, you unite with it, and it with you. when you turn your awareness on to the ultimate reality of things (as the cunning fire is the ultimate reality of things) your being becomes merged with the whole process of creation, destruction, and renewa

THE HOLY ROSARY OF THE BRETHREN

physical vortex, but rather, it is in harmony with the direction of hebrew (right to left. equally, it follows the progression of the pentagrammaton. observe the diagram on the next page: 4 step-by-step instructions: step 1: perform the qabalistic cross. this may be performed in either hebrew or latin. tu es regnum, et potestas, et gloria, saecula saeculorum, amen. step 2: hold the cross to your heart and repeat the sacred mysteries. ex deo nascimur, in yeheshua morimur, per spiritum sanctum rivivisciumus. 5 step 3: first single bead- recite the lord s prayer. recite: pater noster. step 4: first of three beads together, say the following: i salute thee daughter of god, obtain for us the gift of a firm faith. recite: ave maria. step 5: second of three beads together, repeat the following:

THE KEY TO THE MYSTERIES

osition to nature. the essence of the object of religion is mystery, since faith begins with the unknown, abandoning the rest to the investigations of science. doubt is, moreover, the mortal enemy of faith; faith feels that the intervention of 3 the divine being is necessary to fill the abyss which separates the finite from the infinite, and it affirms this intervention with all the warmth of its heart, with all the docility of its intelligence. if separated from this act of faith, the need of religion finds no satisfaction, and turns to scepticism and to despair. but in order that the act of faith should not be an act of folly, reason wishes it to be directed and ruled. by what? by science? we have seen that science can do nothing here. by the civil authority? it is absurd. are our prayer

xpression of the absolute. the word is charity, and the spirit of which we speak is the "spirit of charity" before charity, faith prostrates itself, and conquered science bows. there is here evidently something greater than humanity; charity proves by its works that it is not a dream. it is stronger than all the passions; it triumphs over suffering and over death; it makes god understood by every heart, and seems already to fill eternity by the begun realization of its legitimate hopes. before charity alive and in action who is the proudhon who dares blaspheme? who is the voltaire who dares laugh? pile one upon the other the sophisms of diderot, the critical arguments of strauss, the "ruins" of volney, so well named, for this man could make nothing but "ruins" the blasphemies of the revolu

ligion itself, and the scandals of the profaned sanctuary. it is by charity that st. vincent de paul and fenelon compelled the admiration of even the most impious centuries, and quelled in advance the laughter of the children of voltaire before the imposing dignity of their virtues. 10 it is by charity, finally, that the folly of the cross has become the wisdom of the nations, because every noble heart has understood that it is greater to believe with those who love, and who devote themselves, than to doubt with the egotists and with the slaves of pleasure. 11 first article solution of the first problem the true god god can only be defined by faith; science can neither deny nor affirm that he exists. god is the absolute object of human faith. in the infinite, he is the supreme and creative

god is or that he is not, one must begin with a reasonable or unreasonable definition of god. now, this definition, in order to be reasonable, must be hypothetical, analogical, and the negation of the known finite. it is possible to deny a particular god, but the absolute god can no more be denied than he can be proved; he is a reasonable supposition in whom one believes "blessed are the pure in heart, for they shall see god" said the master; to see with the heart is to believe; and if this faith is attached to the true good, it can never be deceived, provided that it does not seek to define too much in accordance with the dangerous inductions which spring from personal ignorance. our judgments in questions of faith apply to 16 ourselves; it will be done to us as we have believed; that is

y. god has shown liberty to man in the image of a lovely woman, and in order to test his courage, he made the phantom of death pass between her and him. man loved, and felt himself to be god; he gave for her what god had just bestowed upon him- eternal hope. he leapt towards his bride across the shadow of death. man possessed liberty; he had embraced life. expiate now thy glory, o prometheus! thy heart, ceaselessly devoured, cannot die; it is thy vulture, it is jupiter, who will die! one day we shall awake at last from the painful dreams of a tormented life; our ordeal will be finished, and we shall be sufficiently strong against sorrow to be immortal. then we shall live in god with a more abundant life, and we shall descend into his works with the light of his thought, we shall be borne a

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

ries shah and a history of secret societies by akron daraul. 17 it is also the sufis who move against the sun9 which brought such practice to the west. in the yatus cult, the darkness must be observed, absorbed and the initiate must be made to move against the path of the natural order. this by means within itself, brings experience from a vague concept of mystery, that flesh which emerges in the heart of the adept. the sorcerer and witch are as the sorcerous daemon ahriman themselves, they stand in both darkness and light, being lords of both horizons. in sufism shaitan was the single angel, who by antinomian acts separated himself against the natural order by refusing to bow before clay which was adam. it was the yezidi tribe, who venerated shaitan in the form of malak tauus, the peacock

the prince of darkness, and were known to hack and devour certain souls. in a modern initiatory context, the magician understands the these god forms represent isolate intellect, and self-deification through antinomian acts. set and seker have an interesting connection. in the xviith chapter of the book of the dead the spirit of the deceased prays that he is kept from the great god who devour the heart and soul, who is the guardian of darkness. this is revealed by e.a. wallis budge that this god is none other than suti (set. set was the tester of the dead in this capacity, and set tested the spirit by it s own admission of transformation from life to death and finally, to the psyche becoming immortal. if this test failed, set in the form of seker, devoured the soul. later on seker was merg

THE MAGICIAN S KABBALAH

inal impulse of kabbalah, however, emerged from a first century school of jewish mysticism termed "merkabah, meaning "chariot. these mystics utilised secret methods of "spiritual ascent" in order to attain mystical experience. these experiences can be recognised as those common to any modern adept following the occult initiatory system, for example "the world changed into purity around me, and my heart felt as if i had entered a new world. the teachings of the merkabah mystics became part of the "heikhalot" school, whose name means "palace, referring to the spiritual planes through which the mystics ascended. the description of these journeys seems to bear similarities to the journey of the soul into the underworld depicted in the egyptian book of coming forth by day, with magical words or

hat view must return to the unknown from which it was generated. this can be demonstrated by asking a simple question such as "why is that typewriter in this room" which leads to a further "why did i buy it, and so on in an infinite regress. take the question "what is" and a similar regression can be found. we can never know what a thing is, or why, and it is this same unknowable that lies at the heart of each of the sephiroth. this also demonstrates how the sephiroth "proceed" from ain soph aur, and yet still "reside" within it (b) the manifest and apparent aspect in its emanation as a sephirah. the form of a sephiroth is represented by its name, and hence the apparent aspect and main form of yesod is "foundation. within any system to which the tree is applied, the "foundation" will be ye

us. will in yesod: the way of the personality, an understanding of the ego requirements, cultural conditioning and so forth. the development of purpose, aim, goal, valuation, motivation and intention through a discipline such as psychosynthesis. will in tiphareth: the way of the self. the individual will of the transcendent self in recognition of the lower sephiroth. also the "way of the burning heart, and surrender to the "inner voice "higher self, or will of christ. will in kether: the way of god. the universal will, the will of god, the state of unity where it is "thus so. the taoist "action by non-action, and the way of the siddhis. the tree of crowns in ritual, the kether of each sephiroth can be represented by the headdress worn by the participant. i offer here a list of those i hav

part of a set of complex processes. the paths connected to tiphareth each give aspects of its relationships to the sephiroth of the tree. it is important to note firstly, though, that there is only one sephiroth to which tiphareth does not directly connect, and that is malkuth. our awareness of the environment is always seen through yesod, the "dark glass" of our own perspective. the paths of the heart a. the god of the heart ii. high priestess: this path connects tiphareth to kether and is the path of transcendence from self-identification to universal-identification. it functions as the impact of our true state into our self-aware state (when operating as awakened consciousness by various practices, and hence the high priestess shows tiphareth as a measure of our reflection of truth, whi

through the letter heh, meaning "window. vi. lovers: operating at the same level as the emperor, but on the other side of the tree, the lovers represent the "impact of inspiration" from binah "understanding. regardie also notes that one interpretation of the card is "the liberating effect of the descent of the higher genius, a specific experience attributed to tiphareth. b. the initiation of the heart ix. hermit: the hermit connects awareness to the expansive force of chesed, love or mercy. the hermit embodies the contemplation of the heart on the mysteries of creation in the inner silence of devotion. as the sufi saying states "the worker is hidden in the workshop. xi. justice: the atu of justice is the balance of tiphareth with respect to geburah, discrimination. lamed, the letter attri

THE MARTINIST OPERATIVE GENERAL RITUAL

r conscience as to their ability to conform to it. the aim of this general ritual is to permit martinists of all initiatic degrees, dispersed throughout the world, to unite their efforts by working together, at certain monthly periods, on their common work; the universal reintegration. this ceremonial, of necessity, combines the two traditional paths of martinism: the operative way and the way of heart, so that all martinists may participate in its working regardless of their particular lineage. it may be recalled that while the direct disciples of louis-claude de saint-martin have practised exclusively the method of action through prayer from the nineteenth century, the emulators of martinez pascuallis had to follow obligatorily both methods; prayer and operation, from the eighteenth. thi

our secular chain. given at the orient of the union of the martinist orders, paris, december 25, 1961. the sovereign grand master of the sovereign grand master of l'ordre martiniste l'ordre martiniste des elus-cohen jean aurifer 2 it is, indeed, a. happy event to be able to present the operative and general ritual to all english speaking martinists throughout the world. martinists of the 'way of heart, followers of louis-claude de saint-martin, practising exclusively the method of action through prayer, will now recognize the perfume of a much older tradition in their own particular rituals and teachings; martinists elus-cohen of the 'operative way, followers of martinez pasqualez, and practising the method of action through prayer and operation, will feel at home. this ritual takes us ba

ay the celestial spirits called by word of thy servant come and assemble thanks to its penetrating perfume. may the spirits of darkness and error that prowl around to destroy us, flee at the same time, forever, and may their malefice and prestiges never subsist. by ieshouah, our lord, amen. prayer to be said while vesting the alb and cordelier before the operation: o lord, whiten me and purify my heart so i may one day with my soul finally reconciled bathe in the eternal joys- after having been washed in the blood of the lamb. o merciful lord, deign to extinguish in me the ardour of evil passions and allow the virtue of power and purity to dwell in me. by ieshouah, our lord, amen. prayer to be said while putting on the sandals: o lord, happy are those who are honest in their ways and who w

THE MIDDLE PILLAR

oyed the unique red rock outcroppings of sedona as much as he enjoyed playfully teasing the local new age inhabitants of that town.9 although regardie believed that no magician should be poor or have to struggle to make a living, he was adamantly opposed to the idea of spiritual gurus or magical groups exploiting students for personal financial gain.10 on march 10,1985, regardie died of a massive heart attack while entertaining friends at a restaurant. we had visited him in his home just ten days prior. his death was a great blow to us. a few days later, we performed the requiem ceremony from the golden dawn in his honor, in conjunction with the reading of one of h s favorite pieces "the prayer of the sylphs."ll although regardie is gone, his written works continue to teach and inspire new

a return of normal function. the solvent to these difficulties, the practical solution of the problem, consists primarily in the elimination so far as possible of fear. of course, from the larger point of view, fear is an essential part of our make-up. man is so puny a creature on the face of the earth, and nature is vast and terrible in her operations. how else could it be that fear eats at the heart of each of us? but this is a wholesome fear-a fear which is the beginning of wisdom. the emotion under consideration is a pathological thing-fear of the future, fear of position, a needless worrying about affairs which cannot be helped or changed, at least not by hugging a constant fear that they will change in a manner that is painful and sad. from the spiritual point of view, fears such as

eezer, as an inhibitor of action and of the free flow of vital energy from w i t h. the man who is afraid to embark upon a given course of action because it may lead to failure, or whose apprehension of success and of the future generally, is hardly likely to accomplish very much "fear is failure" says one magical aphorism "and the forerunner of failure. be thou therefore without fear, for in the heart of the coward, virtue abideth not."25 one of the most interesting instances of the psycho-therapeutic attitude to fear and anxiety and the escape-problem as a whole was groddeck's treatment, when he was a physician before applying psychology to his problems, of certain cases of indigestion and nervous dyspepsia. one of the psychological theorems regarding h s form of discomfort is that it is

the problem in hand, but the anxiety which has its roots in an early conflict and is made the worse by the occurrence of an immediate problem evoking conflict and anxiety. groddeck's treatment-almost likely than not to be notlung but the gnawing the same method is often made amongst these, for example, is the analysis. the terror experienced in nightmare, to awaken bathed in perspiration, angered heart, and experiencing an inexplicable is likewise due to some conflict unconscious, can only be determined and by the lengthy process of confession, reductive analysis. but if the dreamer can be trained that the nightmare is only the expression he has proceeded halfway to the point him. he must accept the presence of attempt to escape it, because escape is psychc problem. this discovery was brou

ng" and all the thousand things we never really "do" at all, these processes are assigned to the unconscious realm, to the principle of the nephesh. to it is related the cerebellum, the hind section of the brain, and it is intimately connected with the glandular and sympathetic nervous systems. as such it is that part of our being which regulates the circulation of the blood, the pulsation of the heart, our digestion and respiration. all the promptings of desire and the urges of passion that spring unbidden within us, have their seat in nephesh. this is the underworld of the psyche through which we get comparatively close to nature, to the elemental side of life. it is the undermind in which function the primary instincts of selfpreservation and reproduction. it is the seat of the sex inst

THE MOTHMAN PROPHECIES

businessman in point pleasant found mothman standing on his front lawn. he stepped outside to see why his dog was barking and confronted a six- or seven-foot-tall gray apparition with flaming eyes. he stood transfixed for several minutes, unaware of the passage of time. suddenly the creature flew off and he staggered back into his house. he was so pale and shaken his wife thought he was having a heart attack. v. while the people of west virginia were being overrun with garudas, the rest of the country was being engulfed in wingless flying objects. a great wave began that halloween and continued through november. on november 22 a family from wildwood crest, new jersey, near the tip of thinly populated cape may, crossed the thin line that separates our reality from something else. at 7:45 p

, and all were agents of the government. then something uncanny attacked his new home 'twice a very powerful specterlike influence visited the house which projected fear of an incredible nature" he wrote "i am certain that anyone who did not understand these things would have been driven in very short order to the state mental hospital. another attack was interference with the time constance of a heart beat. i would be awakened with a pulse of over two hundred! however, i always awakened because i sleep with plastic ear stoppers and in each of about thirty to thirty-five instances the noise awakened me" i had heard of this heart-beat phenomenon in massachusetts and several other places, and put it down as more psychological than physiological. when mary hyre complained of hearing a loud, p

eat. i would be awakened with a pulse of over two hundred! however, i always awakened because i sleep with plastic ear stoppers and in each of about thirty to thirty-five instances the noise awakened me" i had heard of this heart-beat phenomenon in massachusetts and several other places, and put it down as more psychological than physiological. when mary hyre complained of hearing a loud, pulsing heart-beat sound late at night i knew she had suffered one severe heart attack and worried that she was really hearing her own heart beat. the linda scarberry and the mcdaniels complained of hearing the same sound. roger scarberry was haunted by something else. by dreams of a great eye floating in the sky over mary's house. point pleasant was filled with omens and portents. a man and a woman carry

cold sweat flow out of me. i had hoped for this moment for eleven years, but as the spot was isolated, the nocturnal obscurity and sudden meeting were not situations which would give me courage. one of the extraterrestrians then directed a green light towards me, which was projected by an object he had in his hand. instantly a strange sensation calmed me and gave me an indescribable serenity; my heart which in the beginning seemed to explode in my chest, set itself to throb regularly. looking at their two faces enlightened by the moon, i could admire their soft features and their austere and serene look. suddenly, one of them spoke to me in italian "we have been waiting for you" he told me "record in your memory what we are going to tell you; they gave me a message to send to the governor

cter who would become a legend on long island by the end of 1967. at 3:30 p.m. on june 11, 1967, jaye entered the studios of wbab and found a very weird woman waiting for her. she was at least six feet tall, was very dark (negroid, with large, glassy eyes, and wore a costume largely made up of feathers. she was gasping and wheezing, having great difficulty breathing. jaye thought she was having a heart attack "i am princess moon owl" she declared between wheezes "i am from another planet. i came here by flying saucer" jaye slapped a tape on a tape recorder and offered to interview her for the air. the princess was delighted, pulled herself together, and delivered a hilarious thirty-minute monologue about life on the planet ceres in the asteroid belt. she seemed to be familiar with all the

THE NECRONOMICON SIMON VERSION

october 12, 1875, in england- in the same country as shakespeare- edward alexander crowley grew up in a strict fundamentalist religious family, members of a sect called the "plymouth brethren. the first person to call him by that name and number by which he would become famous (after the reference in the book of revelation "the beast 666, was his mother, and he eventually took this appellation to heart. he changed his name to aleister crowley while still at cambridge, and by that name, plus "666, he would never be long out of print, or out of newspapers. for he believed himself to be the incarnation of a god, an ancient one, the vehicle of a new age of man's history, the aeon of horus, displacing the old age of osiris. in 1904, he had received a message, from what lovecraft might have call

ws with an unnatural light, the manifestations of the spirits feeding thereon. may anu protect us all! my scream had the effect of casting their ritual into chaos and disorder. i raced through the mountain path by which i had come, and the priests came running after me, although some seemed to stay behind, perhaps to finish the rites. however, as i ran wildly down the slopes in the cold night, my heart giving rise in my chest and my head growing hot, the sound of splitting rocks and thunder came from behind me and shook the very ground i ran upon. in fright, and in haste, i fell to the earth. rising, i turned to face whatever attacker had come nearest me, though i was unarmed. to my surprise what i saw was no priest of ancient horror, no necromancer of that forbidden art, but black robes f

sh called udu, in his jealousy, will rob the seal of its power. in such a case, it must be bathed in water of camphor, and the incantations and ritual performed once again. but, verily, it were better to engrave another. these secrets i give to thee at the pain of my life, never to be revealed to the profane, or the banished, or the worshippers of the ancient serpent, but to keep within thine own heart, always silent upon these things. peace be to thee! henceforth, from that fateful night in the mountains of masshu, i wandered about the country-side in search of the key to the secret knowledge that had been given me. and it was a painful and lonely journey, during which time i took no wife, called no house or village my home, and dwelt in various countries, often in caves or in the deserts

inanna takes her own for her own, and that once chosen by her no man may take another bride. her colour is the purest white. her manifestation is in the metal copper, and also in the most beautiful flowers of a field, and in the saddest death of the battlefield, which is that field's fairest flower. her gate is the third you will pass in the rites that follow, and in which place you will be of a heart to stay; but turn you face to the road that leads beyond, for that is your genuine goal, unless the goddess choses you. her step on the ladder of lights, built of old in babylon and at ur, is white. this is her seal, which you must engrave on copper, venus being exalted in the heavens, with no one about watching its construction. being finished, it is to be wrapped in the purest silk and lai

cher has been summoned, and he will do the deeds set down for him by the incantations. when he returns, he is to be dismissed as set down previously. know that, when images are used, they must be burned utterly, and the ashes buried in safe ground where none may find them, else to touch them would mean death. know that the evil spirits are principally seven, for the seven maskim who tear away the heart of a man and mock his gods. and their magick is very strong, and they are the lords over the shadows and over the depths of the seas, and reigned once, it is said, over magan, whence they came. the banishings, or exorcisms, are to be pronounced in a clear voice without trembling, without shaking. the arms should be held over the head in the attitude of a priest of shammash, and the eyes must

THE PATH OF KABBALAH

the creator. we can t escape or altogether change them. however, we can construct an aim over the will to receive and build a correct way to use that desire. the extent of this aim, its depth, depends solely on me and that is what we call creation. i have to search for the right way to use my nature, my desires. nature comes from the creator, and my job is to know how to use it. the point in the heart is the way we relate to the nature the creator gave us and to our ability to use it correctly. the heart itself consists of our desires, our yearning for pleasure. anything that is not the creator is regarded as the creature, limited by nature, divided by four degrees of desire: still, vegetative, animate and speaking (man. man is the only degree that can use nature with a special aim that h

gave us and to our ability to use it correctly. the heart itself consists of our desires, our yearning for pleasure. anything that is not the creator is regarded as the creature, limited by nature, divided by four degrees of desire: still, vegetative, animate and speaking (man. man is the only degree that can use nature with a special aim that he creates by himself. it is called the point in the heart. the first phase is the fetus, root coarseness: when one nullifies oneself completely, melts, so to speak, in the creator. after that, the creature must gradually rise to the degree of the emanator and overcome that difference that exists between them by himself. using the aim, we seemingly build the creator within us, but all along we feel our self, because our self is really the creator. b

he soul a person in this world has no soul. there is only one thing to do if we want to understand and realize our true essence, and that is to embark on a spiritual quest, with all the zest, the eagerness and willingness to change we can recruit; a quest to discover the soul. the journey begins at the exact place where we felt our very first desire for spirituality. it is called the point in the heart. that place is the embryonic soul that demands our return to our spiritual roots. the soul is drawn to the creator and takes man along. we don t know where we are being pulled because the creator is as yet concealed from us. but this point in the soul urges us on somewhere, even though it is still not a real soul. when one begins to work on the spiritual side of himself, one s point graduall

eatest is in malchut. the attribute of reception is smaller in keter and hochma than in the other desires, therefore keter and hochma are considered giving desires. when one is in that state it is called katnut (smallness, infancy. if a person in this world has no more than beastly and corporeal desires, then he lives like everything else on earth. his next state begins only when the point in the heart appears in him. then he begins to feel some unexplainable attraction to spirituality that he cannot ease, although he does not know what spirituality is. if he studies kabbalah at that state, he crosses the barrier. this is the third situation. at that stage, he receives a screen with aviut shoresh (root coarseness) instead of the point in the heart. it is called galgalta with the light of n

ator. they must be cataloged and verified that they don t contradict the goal that we aspire for. i must ask myself: do i follow that thought or do i resist it? is the creator now 14 of 273 calling me by this thought, or does he want to provoke me by rejection? there is a difference, but in both cases he still wants to bring me closer to him 15 of 273 chapter 1.4 the awakening of the point in the heart about body and soul the study of the wisdom of kabbalah is a research of man s relationship with the creator, our every thought, desire and in fact, the entire reality we attain with our senses. even in our world, below the spiritual world, there are degrees of attainment. at the start of the time of preparation for spirituality we begin to understand the connections and relationships betwee

THE ROSICRUCIAN MANIFESTOS

of times through the whole year, the revolution of the year, and ordinance of the stars; he understood also the properties of tame and wilde beasts, the cause of the raigning of the winds, and minds and intents of men, all sorts and natures of plants, vertues of roots, and others, was not unknown to him. now i do not think that there can be found any one who would not wish and desire with all his heart to be a partaker of this noble treasure; but seeing the same felicity can happen to none, except god himself give wisdom, and send his holy spirit from above, we have therefore set forth in print this little treatise, to wit, famam& confessionem, of the laudable fraternity of the rosie cross, to be read by every one, because in them is clearly shewn and discovered, what concerning it the wor

. and although at this time we make no mention either of our names, or meetings, yet nevertheless every ones opinion shal assuredly come to our hands, in what language so ever it be; nor any body shal fail, who so gives but his name to speak with some of us, either by word of mouth, or else if there be some lett in writing. and this we say for a truth, that whosoever shall earnestly, and from his heart, bear affection unto us, it shal be beneficial to him in goods, body and soul; but he that is false-hearted, or onely greedy of riches, the same first of all shal not be able in any manner of wise to hurt us, but bring him to utter ruine and destruction. also our building (although one hundred thousand people had very near seen and beheld the same) shall for ever remain untouched, undestroye

o there hath been ages or times which have seen, there have also been ages that have heard, smelt, and tasted. now there remains yet that which in short time, honour shall be likewise given to the tongue, and by the same; what before times hath been seen, heard, and smelt, now finally shall be spoken and uttered forth, when the world shall awake out of her heavy and drowsy sleep, and with an open heart, barehead, and bare-foot, shall merrily and joyfully meet the new arising sun. these characters and letters, as god hath here and there incorporated them in the holy scriptures, the bible, so hath he imprinted them in all beasts. so that like as the mathematician and astronomer can long before see and know the eclipses which are to come, so we may verily foreknow and foresee the darkness of

THE SHADOWED ONES

he words spoken clearly in the dreaming planes of man. we must seek to know thyself before one may seek onward communication with the watchers, for they do not rule us they offer guidance from those initiates who seek a knowledge most profound. iii the names of the fallen angelick ones and watchers azazel seek when the sun is at its height, by fire and air. this is the enfleshed angel which is at heart and soul a dragon of both darkness and light. by balance of the mind and heart can you seek to become like azazel, who came forth from the void of chaos and created a form of order. that order is always torn asunder by the chaos willed of azazel, just as fire consumes to create anew. azazel tests and confronts, yet strengthens and blesses that which withstands or falls in honesty. this is th

sun, both of inner wisdom to know the self and to seek the times of growth within the gardens we so seek to cultivate. know yourself in those mysteries, forever we seek them and as one reveals itself more appear. the plants and herbs of the earth are for us to use with a wisdom gained from our spirit fathers and mothers. seek shamsiel by the way of azazel when the sun grows, and look within your heart by casting you body into the embrace of the sun. gadreel brings unto mankind the use of war instruments, how to destroy utterly ones enemy and the strategies of battle both old and new. his way is that of the spear, and blade and the honor of battle. know then that gadreel not only resides in physical war, but that of mental war. he is truly a spirit of azazel, who in ancient lands is known

who summons forth the sun. so it is done the widdershins dance of the circle -of the watchers and their times- let the initiate seek in the circle of azazel the angelick watchers, those who shower witch blood in the eyes of the brave and faithful bodies of man and woman. by noon when the sun is in its height does one seek shaitan called iblis in the south with the blade of cain do summon with thy heart the adversary who shall be met in the mirrored adobe of hades, of darkness and shadow gleam by midnight let the sun envenom your spirit, naked in spirit you are left to cloth yourself in serpent skin, to see as the eye of the adversary before all. let the angelick red dragon ascend through your spine and open your senses about you. by the south east does shamsiel carry forth the weapons of t

THE STAR IN THE WEST BY CAPTAIN FULLER A CRITICAL ESSAY ON THE WORKS OF ALEISTER CROWLEY

and directs our reverent pilgrimage. the star has arisen; let us like men drop the silly pretence of an ostrich-like self-delusion that the cindery asteroid still lights our way; let us rather apply our mental spectroscope to the analysis of its rays. there shall we perchance discover the blending of all opposites in one harmonious light; thence shall we travel to the holy and humble house of the heart, wherein our god is born, whose name is ineffable, a crown of glory, exalted forever above the balance of righteousness and truth. t.a.r.o. as author of the following essay to you my readers, i can but say with the four beasts of the apocalypse: gcome and see. h gbehold the lion c hath prevailed to open the book and to loose the seven seals thereof. h for until now gno man in heaven, nor in

uthor of the following essay to you my readers, i can but say with the four beasts of the apocalypse: gcome and see. h gbehold the lion c hath prevailed to open the book and to loose the seven seals thereof. h for until now gno man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. h yet through the astrolabe of his mind and in the alembic of his heart aleister crowley has opened the book, breaking not only the first six seals, but the seventh also. for those who read and understand, the heavens shall depart as a scroll, and the stars shall fall, and the mountains be moved out of their places; and they shall become as kings in a new kingdom, and be crowned with that crown which passes understanding. i have attempted in the following seven

p, and does not blow the candle out with cryptic morse-like dot and dash, leaving the imagination to wallow in the dark, intelligible to the baby-mind of sucklings, and we admire him all the more for not doing so; his undraped virginity is delightful, and if his maidens lack vestments and his matrons mantles, it is a hearty sight, a robust sight, it flushes the drains of our mind, and discloses a heart lying beneath all the conventional tweeds and silks of our sleek respectability. the stale odour of mrs. grundy fs petticoats vanishes, neither is it replaced by the patchouli of thais, nor the musk of aspasia; and if the aroma of a little human sweat does salute our nostrils, it is at least a healthy human smell. an odour of sanctity. infinitely preferable to all the ancient pot-pourri of p

n hill and level; ye shall sing in hollows and height in the festal mystical revel, the rapturous bacchanal rite! the rocks and trees are yours, and the waters under the hill, by the might of that which endures, the holy heaven of will! i kindle a flame like a torrent to rush from star to star; your hair as a comet fs horrent, ye shall see things as they are! i lift the mask of matter; i open the heart of man; for i am of force to shatter the cast that hideth. pan! your loves shall lap up slaughter, and dabbled with roses of blood each desperate darling daughter shall swim in the fervid flood. i bring ye laughter and tears, the kisses that foam and bleed, the joys of a million years, the flowers that bear no seed. my life is bitter and sterile, its flame is a wandering star. ye shall pass

rod of law grew like a misty pillar in the sky. in all her veins the blood fs desires die, and then. o sudden ardour. all her mind and memory faded, and looked outward, blind, beyond their bitterness. her arms she flung around him, and with amorous lips and tongue tortured his palate with extreme desire, and like a manad maddened; equal fire leapt in his veins; locked close for love they lie, the heart fs dumb word exprest without a sigh in the strong magic of a lover fs kiss *the tale of archais, vol. i, p. 11. these superb lines, like those of swinburne, are in reality a series of brilliant lyrical illustrations depicting the story in measures of divine song. more we find in this same poem, and in others also; the following fine sonnet entitled gthe summit of the amorous mountain, h is d

THE TAROT OF C C ZAIN

the lingam of the hindus, representing the union of the sexes; and the crescent above the union of spirit and matter represents the soul which is the evolved product of their union. the seal on the breast of nature also expresses the thought that knowledge comes from god and is as limitless as its source. the veil falling over the face announces that nature reveals her truths only to the pure in heart, and hides them from the curious and profane. the book half hidden under the mantle signifies that but half of the truth can be discerned by the physical senses, the exoteric side. the esoteric, or other half, must be apprehended through the application of the psychic senses. reason, divorced from intuition, can discern only in the realm of effects; but re-wed to intuition, can remove the ob

THE WITCH CULT OF ZOS VEL THANATOS

ent yet effective rule. he presented extreme ideals, not willing to surrender to what seems to be more powerful forces; to not only survive but to succeed beyond his original ideas. luciferic magickians understand the usefulness of expanding the mind beyond dogma; to reach beyond what is commonly understood as accepted and to tear it to shreds, piss on it and smile while doing so. to reach to the heart or essence and reform it as you would so desire. this is the luciferian principle of chaos magick. to seek, understand and form to your ever-developing system. i am the power of my desire (id) aos all energy sources, which are altered or changed through magick and sorcery all emanate initially from the self. the essence of godhood begins and ends within the self, as it is known and not known

THE BOOK OF GATES

from his body, the lord of crowns, seti mer-en-ptah, whose word is maat, the shennu beings go round about thee, and thy members remain uninjured, o osiris, king, men-maat-ra, whose word is maat for ever" speech of qebhsennuf "i am thy son, i have come that i might be among those who protect thee. i gather together for thee thy bones, and i piece together for thee thy limbs. i bring unto thee thy heart, and i set it upon its seat in thy body. i make to flourish (or, germinate) for thee thy house after thee [o thou who] liv[est] for ever" to be said "ra liveth, the tortoise dieth! let enter the bones of osiris, king men-maat-ra, whose word is maat, the son of the sun, seti mer-en-ptah, whose word is maat, let them enter into their foundations. pure is the dead body which is in the earth, p

soul, i have endowed him with a spirit, and i have given him power in the body of his mother tefnut, i who was never brought forth. i have come, and i have united myself to osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of ra, the lord of diadems, seti mer-en-ptah, whose word is maat, with life, stability, and power. he shall not die. i am nut of the mighty heart, and i took up my being in the body of my mother tefnut in my name of nut; over my mother none hath p. 59 gained the mastery. i have filled every place with my beneficence, and i have led captive the whole earth; i have led captive the south and the north, and i have gathered together the things which are into my arms to vivify osiris, the king, the lord of the two lands, men-maat-ra, the so

hath p. 59 gained the mastery. i have filled every place with my beneficence, and i have led captive the whole earth; i have led captive the south and the north, and i have gathered together the things which are into my arms to vivify osiris, the king, the lord of the two lands, men-maat-ra, the son of the sun [proceeding] from his body, the lover of seker, the lord of diadems, the governor whose heart is glad, seti mer-en-ptah, whose word is maat. his soul shall live for ever" vi["nut] saith osiris, the king men-maat-ra, whose word is maat "raise thou me up! i am [thy] son, set thou free him whose heart is at rest from that which maketh [it to be still" vii. osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of the sun, loving him, seti mer-en-ptah, sait

in, the quantity of which is unknown. the son of my body acteth for me there as kher-heb. 1 grant ye, unto me sepulchral offerings, that is to say, incense, and merhet unguent, and all beautiful and pure things of every kind whereon the god liveth. osiris, the king, men-maat-ra, whose word is maat, the son of the sun [proceeding] from his body, loving him, the lord of diadems, the ruler of joy of heart, seti mer-en-ptah, whose word is maat, existeth for ever in all the transformations which it pleaseth [him to make. he floateth down the river, he saileth up into sekhet-aaru, 2 he reacheth sekhet-hetep. 3 i am the double lion-god" 4 viii. saith osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, son of the sun, loving him, seti mer-en-ptah, whose word is maat-"o wa

hy hand. grasp thou him with thy hand, let him enter thy hand, let p. 65 him enter thy hand, o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, thou shalt not perish. nut cometh unto thee, and she fashioneth thee as the great fashioner, and thou shalt never decay; she fashioneth thee, she turneth thy weakness into strength, she gathereth together thy members, she bringeth thy heart into thy body, and she hath placed thee at the head of the living doubles (kau, o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, before the beautiful god, the lord of ta-tchesert" ix. saith osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of the sun [proceeding] from his body, loving him, the lord of diadems, seti mer-en-ptah, whose

THE SECRET RITUALS OF THE OTO

ght glad am i to find your faith so well founded. we are willing to admit you, because two worthy persons have agreed to make this possible; but i am bound to explain to you that it would have been better had you never approached us should you imagine that we can teach you the secrets of the mysteries. the real secrets are incommunicable. the secret of the royal art grows like a flower within the heart of man. all that we can do is to aid this flower by supplying it with food, air, water, and sunlight. candidate! will the assurance of such aid satisfy you? c: yes. s: man is blind from his birth to his death. deep in his heart is rooted the ardent desire to see the light, and to attain its source. so short is life that few succeed. for most of us, during our travels in this valley of death

darkness was upon the face of the deep. and the powers of nature said: let there be light! and there was light (w. and e. raise the stone, pull out c, and wrap him in the flag of his country. they lead him to the altar) s: in the name of the secret master (puts the book to his brow) s: in the name of the o.t.o (puts dagger to throat) s: by the authority of the grand master baphomet (puts disk to heart) i declare you a man and a brother (triple handshake, a chain being formed by the three officers and candidate. the noose is now cut, not untied (o.t.o. applause) third point file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c2.html (9 of 14 [12/28/2001 2:02:43 pm] the secret rituals of the o.t.o. s: you will now be clothed in the characteristic robe of our

mind to counsel you concerning your way among us. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c2.html (13 of 14 [12/28/2001 2:02:43 pm] the secret rituals of the o.t.o. during the whole ceremony, you have been exposed to many dangers and discomforts, and you were wholly helpless to defend yourself against malice and neglect. i pray you, bear it ever in your heart, should you at any time encounter any brother in nakedness, poverty, danger, or affliction, and be instant to relieve or succour him. for this reason it is appropriate that i bestow upon you this disk, the symbol of that light of life without which you were nothing, and which you should therefore be equally ready to radiate from yourself when there is need. may your conduct among us be free

e from the well of the oasis (o.t.o. applause. all resume seats) first point (consecration) the place is open in the first degree. s: brother-soldiers. is now a candidate to be consecrated a magician; we must first give proofs of his worthiness to acquire virtue. i shall therefore put the necessary questions (e. brings c. to face throne) s: where were you first prepared for your initiation? c: in heart verily. s: where next? c: in a convenient place, hard by a spring. s: how long did you remain there? c: for nine moons. s: where were you initiated? c: in an oasis. s: at what hour? c: dawn. s: the sun is risen. do you pledge your honour as a man, and your fidelity as a brother, that you will steadily persevere through the ceremony of being consecrated a magician? file//c /documents%20and%20

ar first the book of the balance (orator, who may be any member of the oasis, and is selected for the excellence of his delivery, reads liber librae published in equinox i) s: another and more serious obligation will now be required of you. are you willing to take it? c: i am. s: officers, do your duty (they go to altar, w. directs c. to place right hand on the open book. he places dagger on c. s heart, while e. presses disk upon his head) s: repeat your name at length, and say after me: i, in the presence of the powers of life visible and invisible, and of this camp of magicians, do hereby and hereon most solemnly promise and swear: never to reveal what i learn beneath the seal within the guarded border of this most holy order unless it be to a true brother file//c /documents%20and%20sett

THE HOLY BIBLE KING JAMES VERSION

: yet his days shall be an hundred and twenty years. 6:4 there were giants in the earth in those days; and also after that, when the sons of god came in unto the daughters of men, and they bare [children] to them, the same [became] mighty men which [were] of old, men of renown. 6:5 and god saw that the wickedness of man [was] great in the earth, and [that] every imagination of the thoughts of his heart [was] only evil continually. 6:6 and it repented the lord that he had made man on the earth, and it grieved him at his heart. 6:7 and the lord said, i will destroy man whom i have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that i have made them. 6:8 but noah found grace in the eyes of the lord. 6:9 these [are

s, and his wife, and his sons wives with him: 8:19 every beast, every creeping thing, and every fowl [and] whatsoever creepeth upon the earth, after their kinds, went forth out of the ark. 8:20 and noah builded an altar unto the lord; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar. 8:21 and the lord smelled a sweet savour; and the lord said in his heart, i will not again curse the ground any more for man s sake; for the imagination of man s heart [is] evil from his youth; neither will i again smite any more every thing living, as i have done. 8:22 while the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease. 9:1 and god blessed noah and his sons, and said unto them, be fruitful

t off from his people; he hath broken my covenant. 17:15 and god said unto abraham, as for sarai thy wife, thou shalt not call her name sarai, but sarah [shall] her name [be] 17:16 and i will bless her, and give thee a son also of her: yea, i will bless her, and she shall be [a mother] of nations; kings of people shall be of her. 17:17 then abraham fell upon his face, and laughed, and said in his heart, shall [a child] be born unto him that is an hundred years old? and shall sarah, that is ninety years old, bear? 17:18 and abraham said unto god, o that ishmael might live before thee! 17:19 and god said, sarah thy wife shall bear thee a son indeed; and thou shalt call his name isaac: and i will establish my covenant with him for an everlasting covenant [and] with his seed after him. 17:20 a

ok sarah. 20:3 but god came to abimelech in a dream by night, and said to him, behold, thou [art but] a dead man, for the woman which thou hast taken; for she [is] a man s wife. 20:4 but abimelech had not come near her: and he said, lord, wilt thou slay also a righteous nation? 20:5 said he not unto me, she [is] my sister? and she, even she herself said, he [is] my brother: in the integrity of my heart and innocency of my hands have i done this. 20:6 and god said unto him in a dream, yea, i know that thou didst this in the integrity of thy heart; for i also withheld thee from sinning against me: therefore suffered i thee not to touch her. 20:7 now therefore restore the man [his] wife; for he [is] a prophet, and he shall pray for thee, and thou shalt live: and if thou restore [her] not, kno

hold, i stand by the well of water; and it shall come to pass, that when the virgin cometh forth to draw [water] and i say to her, give me, i pray thee, a little water of thy pitcher to drink; 24:44 and she say to me, both drink thou, and i will also draw for thy camels [let] the same [be] the woman whom the lord hath appointed out for my master s son. 24:45 and before i had done speaking in mine heart, behold, rebekah came forth with her pitcher on her shoulder; and she went down unto the well, and drew [water] and i said unto her, let me drink, i pray thee. 24:46 and she made haste, and let down her pitcher from her [shoulder] and said, drink, and i will give thy camels drink also: so i drank, and she made the camels drink also. 24:47 and i asked her, and said, whose daughter [art] thou?

TRUE HISTORY OF WITCHCRAFT

ntire repertoire of wicca rituals, the nonsymbolic (that is, overtly sexual) great rite of the third degree initiation, as related by janet and stewart farrar in the witches' way (p.34: the priest continues `o secret of secrets, that art hidden in the being of all lives, not thee do we adore, for that which adoreth is also thou. thou art that, and that am i [kiss] i am the flame that burns in the heart of every man, and in the core of every star. i am life, and the giver of life. yet therefore is the knowledge of me the knowledge of death. i am alone, the lord within ourselves, whose name is mystery of mysteries' let us be unambiguous as to the importance in wicca of this ritual; as the farrars'put it (p.31 "third degree initiation elevates a witch to the highest of the three grades of the

r bishops, priests, priestesses and deacons in the oto and ecclesia gnostica (egc) today. the following is excerpted from gems from the equinox, p. 372, but is widely available in published form: the priest. o secret of secrets that art hidden in the being of all that lives, not thee do we adore, for that which adoreth is also thou. thou art that, and that am i. i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life; yet therefore is the knowledge of me the knowledge of death. i am alone; there is no god where i am. so, then, where, apart from the thelemic tradition of crowley and the oto, is the "traditional material" some wiccan writers seem to seek with near desperation? i am not trying to be sarcastic in the least, but even comm

TURNER ROBERT ARBETEL OF MAGICK

t no confidence in thy own wisdom; but look unto god in all things, according to that sentence of the scripture: when we know not what we shall do, unto thee, o god, do we lift up our eyes, and from thee we expect our help. for where all humane refuges do forsake us, there will the help of god shine forth, according to the saying of philo. aphorism 5. thou shalt love the lord thy god with all thy heart, and with all thy strength, and thy neighbour as thy self: and the lord will keep thee as the apple of his eye, and will deliver thee from all evil, and will replenish thee with all good; and nothing shall thy 8 soul desire, but thou shalt be fully endued therewith, so that it be contingent to the salvation of thy soul and body. aphorism 6. whatsoever thou hast learned, frequently repeat, an

ssary for thee. aphorism 14. thy soul liveth for ever, through him that hath created thee: call therefore upon the lord thy god, and him onely shalt thou serve. this thou shalt do, if thou wilt perform that end for which thou art ordained of god, and what thou owest to god and to thy neighbour. god requireth of thee a minde, that thou shouldest honour his son, and keep the words of his son in thy heart: if thou honour him, thou hast done the will of thy father which is in heaven. to thy neighbour thou owest offices of humanity, and that thou draw all men that come to thee, to honour the son. this is 11 the law and the prophets. in temporal things, thou oughtest to call upon god as a father, that he would give unto thee all necessaries of this life: and thou oughtest to help thy neighbour w

as are necessary for us, which are so overwhelmed in darkness, and polluted with infinite humane opinions, that i of my own power can attain to no knowledge in them, unless thou teach it me: grant me therefore one of thy spirits, who may teach me those things which thou wouldest have me to know and learn, to thy praise and glory, and the profit of our neighbour. give me a/so an apt and teachable heart, that i may easily understand those things which thou shalt teach me, and may hide them in my understanding, that i may bring them forth as out of thy inexhaustible treasures, to all necessary uses. and give me grace, that i may use such thy gifts humbly, with fear and trembling, through our lord jesus christ, with thy holy spirit. amen the third septenary. aphorism 15. they are called olymp

unto thee. forasmuch as thou camest in peace, and quietly, and hast answered unto my petitions; i give thanks unto god, in whole name thou camest: and now thou mayest depart in peace unto thy orders; and return to me again when i shall call thee by thy name, or by thy order, or by thy office, which is granted from the creator. amen. ecclesiast. chap. 5. be not rash with thy mouth, neither let thy heart be hasty to utter any thing before god; for god is in heaven, and thou in earth: therefore let thy words be few; for a dream cometh through the multitude of business. the fourth septenary. aphorism 22. we call that a secret, which no man can attain unto by humane industry without revelation; which science lieth obscured, hidden by god in the creature; which nevertheless he doth permit to be

ds god, and to be conversant in spiritual essences with gravity and justice. and he which medleth with such things, let him beware of all levity, pride, covetousness, vanity, envy and ungodliness, unless he wil miserably perish. aphorism 28. because all good is from god, who is onely good, those things which we would obtain of him, we ought to seek them by prayer in spirit and truth, and a simple heart. the conclusion of the secret of secrets is, that every one exercise himself in prayer, for those things which he desires, and he shall not suffer a repulse. let not any one despise prayer; for by whom god is prayed unto, to him he both can and will give. now let us acknowledge him the author, from whom let us humbly seek for our 22 desires. a merciful& good father, loveth the sons of desire

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

g his skin, and apparently renewing his youth, became the symbol of life and vigour, and as such is always made an attendant on the mythological deities presiding over health.2 it is also observed, that animals of the serpent kind retain life more pertinaciously than any others except the polypus, which is sometimes represented upon the greek medals,3 probably in its stead. i have myself seen the heart of an adder continue its vital motions for many minutes after it has been taken from the body, and even renew them, after it has been cold, upon being moistened with warm water, and touched with a stimulus. the creator, delivering the fructified seeds of things from the restraints of inert matter by his divine strength, is represented on innumerable greek medals by the urus, or wild bull, in

thod to dissolve it; but they were too few in number to succeed. this was by trying to moderate the furious zeal which gave life and vigour to the confederacy, and to blend and soften the unyielding temper of religion with the mild spirit of philosophy. we all, said they, agree in worshipping one supreme god, the father and preserver of all. while we approach him with purity of mind, sincerity of heart, and innocence of manners, forms and ceremonies of worship are indifferent; and not less worthy of his greatness, for being varied and diversified according to the various customs and opinions of men. had it been his will that all should have worshipped him in the same mode, he would have given to all the same inclinations and conceptions: but he has wisely ordered it otherwise, that piety a

r duck, and often its size was that of an oven. as the novice proceeded, he encountered a man who was extraordinarily pale, with large black eyes, and whose body was so wasted that his flesh seemed to be all gone, leaving nothing but the skin hanging on his bones. the novice kissed this personage, and found him as cold as ice; and after this kiss all traces of the catholic faith vanished from his heart. then they all sat down to a banquet; and when this was over, there stepped out of a statue, which stood in their place of meeting, a black cat, as large as a moderate sized dog, which advanced backwards to them, with its tail turned up. the novice first, then the master, and then all the others in their turns, kissed the cat under the tail, and then returned to their places, where they rema

which have so much the appearance of truthfulness, that we can hardly altogether disbelieve in them. the denial was to be repeated thrice, no doubt in imitation of st. peter. it appears to have been considered as a trial of the strength of the obedience they had just sworn to the order, and they all pleaded that they had obeyed with reluctance, that they had denied with the mouth but not with the heart; and that they had intentionally spit beside the cross and not upon it. in one instance the cross was of silver, but it was more commonly of brass, and still more frequently of wood; on one occasion the cross painted in a missal was used, and the cross on the templar's mantle often served 1 proc s des templiers, edited by m. michelet, vol. i, pp. 90-92. generative powers 187 the purpose. whe

petivit quod exiret, et faceret voluntatem ejus. proc s, ii, 284. 6 cum magno fletu. proc s, ii, 219. 7 it ipse fuit totus stupefactus et turbatus, et videbatur sibi quasi quod esset in188 on the worship of the dijon similarly refused to deny his saviour, the preceptor told him that he must do it because he had sworn to obey his orders, and then he denied with his mouth, he said, but not with his heart; and he did this with great grief, and he adds that when it was done, he was so conscience-struck that he wished he had been outside at his liberty, even though it had been with the loss of one of his arms. 1 when odo de dompierre, with great reluctance, at length spat on the cross, he said that he did it with such bitterness of heart that he would rather have had his two thighs broken.2 mic

TYSON DONALD NEW MILLENNIUM MAGIC

ult is perfect balance. the sun takes the number three, which as the perfect trine is in harmony with its glory. saturn takes the solidly material eight, which represents the cube just as the four of jupiter suggests the square. mercury assumes the central six, the num- ber of god and of the enlightened magus. extending the logic of a mercury-central system to the chakras, mercury must occupy the heart, which is the regulator of the emotions and activity, the mediator between the inner and outer worlds, between thought and feeling, between desire and action. the emanator of light, the sun, naturally falls on the crown chakra, which is the resplendent thousand-petaled lotus, source of spiritual illumination. saturn descends to the belly chakra to symbolize the process of breakdown and decay

over years of dedicated study and practice to express these intuitions in ways that are potent and true. magic is the ultimate form of art. it is the art of causing change in the manifest world through the universal medium of unmanifest spirit. magic is not and can never be a social institution. it is a present and personal quality: it exists only while it is actually being worked and only in the heart of the individual who is working it. since it cannot be assimilated into the culture, or manipulated to achieve social ends, it is perceived as inimical by all human groups that are not specifically dedicated to its practice. the rosicrucians understood clearly the personal and present quality of magic. they made no attempt to found churches or lodges after the masonic model. instead, they c

ommandments from god. in the age of reason, the pronouncements of prophets are denounced and ridiculed as the ravings of lunatics. spirit still speaks to individuals, but society no longer listens. magic provides a way for those lost in the confusion of the world to find themselves. it offers no dogma, but the means to awaken the center of spirit that exists within each human being. the spiritual heart binds the loose spokes of life together and gives cohesion and purpose where before there was only a vacuum of doubt and confusion. more than this, magic makes it possible to use the limitless potential of spirit to reshape the world in accordance with the fondest desires of the soul. it goes beyond the conventional aspirations of religion, which has traditionally been concerned with escapin

d, and no one can run away from the self. heaven is not some distant state difficult to attain but is constantly present and enfolds all things. it is only necessary to look in the proper way to see it. humanity creates its own hell on earth from moment to moment, and can never escape until it stops creating it. thus, the reasons for seeking to learn magic are compelling. it awakens the spiritual heart and gives direction to a purposeless and hopeless life. it enables its possessor to pursue good and avoid evil. it provides the tools to solve human prob- lems, both psychological and physical. most importantly, the magical perception allows individuals to see things for what they are beneath the veils of illusion that constantly surround and obscure reality. the magus most people hold magic

cate and sophisticated-enough machines, it will be able to mea- sure and predict magical effects. modern writers on the occult tend to shy away from any mention of a deity or references to spirit. this is in sharp contrast to the grimoires, where prayers to god are effusive. the results of scientific magic are not promising. magic cannot be materialized. it exists only within the living spiritual heart of the individual. when it is dissected it ceases to exist. a rational mind cannot accept magic into a material framework no matter how hard it tries. sooner or later it recognizes the incongruities. a better approach is to elevate and expand the perceptions so that the mind is no longer shackled by the modern zeitgeist. instead of materializing magic, the magus must spiritualize his or her

TYSON DONALD SOUL FLIGHT

cted, rhythm is the most important component. the european shaman is renowned for his drum: a broad, flat instrument resembling a large tambourine that is beaten with a curved stick. it was believed to have been cut from the trunk of the world tree that is the axis of the universe.1 the shamans of the north american indians usled a similar drum. rhythmic beating of this drum is able to change the heart rate and other more subtle bio-rhythms of the body. the drumming is often accompanied by singing or chanting, using either words or repetitions of sound patterns. another component that often appears in this induction technique is rhythmic dancing to the beat of a drum or drums, or the clapping of hands. dancing has the added effect of inducing fatigue in the body, so it is in part a pain te

water of aconite, poplar leaves, and soot. 2. water parsnip, sweet flag, cinquefoil, bat's blood, deadly nightshade, and oil. 3. baby's fat, juice of water parsnip, aconite, cinquefoil, deadly nightshade, and t.he active ingredient of the first formula is aconite, which is derived from a root and was a poison well-known to the romans. it is an alkaloid that causes irregularity and stopping of the heart. a. j. clark, who wrote the appendix to murray's book, points out that the parsley (du persil in the french text) may actually have been hemlock, which he says closely resembles parsley. hemlock, a poison used in classical times, produces paralysis of'the body that is sometimes accompanied by delirium. the second formula contains the active ingredient deadly nightshade, or belladonna. in mod

by profuse cold perspirations, and by severe loss of blood from the nose, mouth, and occasionally the ears."121 the poet william butler yeats, who was a leading member of the golden dawn, wrote of mathers in his autobiographies "every sunday he gave to the evocation of spirits, and i noted that upon that day he would spit blood. that did not matter, he said, because it came from his head, not his heart; what ailed him i do not know, but i think 120. howe, 130. 121. ibid, i31 chapter seven: the golden dawn 101 he lived under some great strain."122w hen yeats was visiting, mathers and his wife would sometimes play enochian chess with him, a form of the game based on the older board game of chaturanga that may have been invented by westcott; or it is possible that it was delivered to mathers

secret chiefs with whom he communicated were living human beings. on the contrary, he expressed the view in his autobiographies that they were thought-forms created and given tangible reality by the intense concentration of mathers. once, when mathers told me that he had met his teachers in some great crowd, and only knew that they were phantoms by a shock that was like an electrical shock to his heart, i asked him how he knew he was not deceived or hallucinated. he said "i had been visited by one of them the other night, and i followed him out, and followed him down the little lane to the right. presently i fell over the milk-boy, and the milk-boy got in a rage because he said that not only i but the man in front had fallen over him" he, like all that i have known who have given themselve

v, a psychologist at leningrad university who pioneered parapsychological studies at the institute for brain research in leningrad. he made over sixty films of her demonstrations of psychokinetic ability. she was also studied by the leningrad military physiologist dr. genady sergeyev. it was sergeyev who gave her an extremely unnerving experiment on march 10, 1970-she was told to stop the beating heart of a frog that had been removed from its body and suspended in a vessel of liquid. the result is described in detail in psychic warfare by martin ebon. ebon quoted larissa vilenskaya, who participated in russian experiments involving kulagina from 1971 to 1976, and who later wrote that under normal circumstances, a frog heart removed and suspended in solution in this way will beat for thirty

TYSON DONALD THE MAGICAL WORKBOOK

take a bath. physical cleansing of the body symbolically washes away the clutter of daily concerns and purifies the purpose. nothing in this book should be considered unalterable. this applies not only to the suggested schedule of practice, but to the rituals themselves, even those created by the golden dawn. when magic ceases to change and grow, it petrifies. magic only lives within the mind and heart of the human being who works it. i have done my best to distill the essence of my daily practice of ritual magic over many years. these are the techniques that have proved most fruitful. they suit me, and it is my belief that they will be useful to many others. but if there are exercises in this book xviii introduction that you find unhelpful, by all means change them to meet your needs. the

wer torso as the tension leaves it. know without actually having to consider it that your lower torso has ceased to be connected to you. your awareness shifts naturally upward to your chest. tense the muscles on the front, sides, and back of your rib cage, and as you maintain this light tension direct your mind to the stiffness of your ribs and spine, the weight of your lungs, the beating of your heart. hold the tension of your chest for ten seconds, then shift your awareness upward to your shoulders. inward perception i: stepped relaxation 15 tense the muscles across the top of your shoulders and be conscious of their stiffness and heaviness. feel where they join onto the sides of your neck. hold this tension for ten seconds with full conscious awareness of all aspects of this area, then

om-mane-padme-hum, which has been translated "hail the jewel in the lotus" but "om" is often used as a separate mantra. to still the thoughts is one of the most difficult tasks in western occult training. you will discover that your mind struggles to free itself from the burden of listening with attention to the sound of your mantra, and will play any trick to cause a lapse of concentration. your heart will pound and the blood will sing in your ears, your body will itch and ache, your muscles will tense, your breathing will become uneven, your stomach and intestines will churn and gurgle, you will pass gas from both ends, noises in your outer environment will seem enormously magnified, external interruptions to your practice will become more frequent, and your thoughts will wander across e

dy that is almost like a high-pitched humming in your muscles. when you have completed the set number of breath cycles, put down the rosary and close your eyes. press your hands over your face with the heels of your palms covering the hollows of your eyes and slide them down and off as though drawing off a skin-tight mask. open your eyes and sit for a minute or two, breathing normally, until your heart returns to its usual rhythm. stand and go about your usual day. breathing 111: the nine-seven breath 49 commentary the nine-seven breath is extremely effective for awakening esoteric perceptions and abilities. it can be done in concert with color breathing and pore breathing, but in the beginning it is best to perform it without these added visualizations until you become familiar with its a

this yearning to become physically painful. if you grow dizzy, or see blackness or sparkling lights in your field of vision, you are exerting too much effort and should shorten the phases of each breath cycle either by choosing a briefer mantra, or mentally voicing the mantra more quickly. other signs that you are attempting too much are an inability to control your exhalations, a wildly pounding heart, or a pronounced trembling in the muscles of the legs and arms. the nine-seven breath is an advanced exercise with a higher degree of difficulty than those previously described. anyone with medical problems such as hypertension or heart disease should not attempt it, and should only practice breathing exercises that do not involve rigorous retentions of the breath. outward concentration i: t

TYSON DONALD THE POWER OF THE WORD

angement of the four letters of the ineffable name the essential pattern of the entire universe. the many magical correspondences of its hebrew letters with the elements, the tarot, the magical instruments, the compass points, the winds, the sephiroth of the kabbalah, the planets and the signs of the zodiac, are examined in detail in chapter 111, where the vital role of tetragrammaton at the very heart of the western magical tradition is established beyond dispute. yet this book gives more than just the fascinating ancient history and modern magical use of the name. it examines the symbolic relationship of the letters from a numerical and a graphic perspective. the significance of the dual threefold and fourfold composition of the name, which is so vital to its true understanding, is treat

phiroth are: 1. kether-the crown 2. chokmah-wisdom, the supernal father (abba) 3. binah-understanding, the supernal mother (aima) 4. chesed-mercy 5. geburah-severity 6. tiphareth-beauty, the son (messiah) 7. netzach-victory 8. hod-splendor 9. yesod-foundation 10. malkuth-the kingdom, the daughter tree of the sephiroth 10 tetragrammaton the holy name ihvh is specifically assigned to llphareth, the heart of the sephirothic tree. in a sense, the sixth sephirah is in itself the active process of creation. the three highest spheres, called the supernals, are considered to be so exalted that a gulf separates them from the lower seven, while malkuth has no active force of its own but only receives the impression of the nine higher sephiroth. recognizing that no single sephirah can adequately expr

rising, therefore, that kabbalists assigned the sephiroth, along with their divine names and letters of tetragrammaton, to the human form. the three supernals, kether, chokmah, and binah, they gave to the three lobes of the human brain. chesed was placed in the right arm that dispenses blessing. geburah was the left arm that admonishes. tiphareth, the center of the sephirothic tree, goes with the heart, the center of the body. netzach is linked to the right leg and hod to the left leg. yesod falls on the organ of generation. malkuth is given to the feet. there is another more simple pattern that shows the letters of tetragrammaton arranged one above the other in the crude shape of the human body. yod is the head of this figure, the first he its arms and shoulders, vau its breathing torso

s the breath of life; and man became a living soul (gen. 2:7. human beings are made of dust only in the sense that our material bodies are formed from the elements of the earth. the shape of our souls was determined by the expressed word in the vital breath of god when he inspired life into adam. the ba'al shem draws upon the divine life force that lies stored in the human blood, particularly the heart. this spiritual energy is the original gift of life from god that has been passed down generation after generation from adam, the first man. it is carried out of the occult circle of the lesser self upon the vehicle of the breath, which is shaped for a specific magical act by the authority of the name vibrated through the vocal cords and defined by the palate, lips, and tongue. about the pow

he method. first, elevate your mind to the pure white radiance of kether, the highest sephirah on the tree of the kabbalah. if this precaution is not taken, the vibration of a name will draw any astral forces that are in harmony with your inner emotions at the time of the vibration, and these spirits may hinder the desired effect of the vibration. second, take a deep breath and mentally fill your heart center with the white light of kether, keeping your consciousness concentrated within your heart. vibrating the name 45 third, while retaining the breath, formulate the letters of the name you intend to vibrate as though the name were written in your heart in brilliant white letters. try to visualize the letters clearly as though they were formed out of scintillating white flame. fourth, emi

UNCLE SETNAKT SEZ PERFORM A RITUAL TOASTING

ourself and the universe. sometimes you will come to boast on accomplishments. you will begin to sense your becoming- to make real contact will your godhood. this will enable you to become mightier in your magic and achievement. if practiced regularly- say one a month at chosen midnights- not only will you throw off muddy subjectivity but you learn the path whereby that which is within your black heart may be brought forth into the world. 9. this rite has been done countless times. this is a very simplified form of a rite of germanic warriors called the sumble. this combination of toasts and oaths is scattered throughout northern european literature- its last form being found in the myths of king arthur and the round table. it has been revised in a darker form by a warrior-priest within a

UNCLE SETNAKT SEZ UNDERSTANDING DARKNESS

tion. in the light everything is quickly revealed and the self extinguishes itself because of boredom. there are no mysteries, nothing to discover, and ultimately nothing to think about since there is a total unity between the perceiver and the perceived. in the left hand path darkness is the symbol of mystery. by accepting darkness, you accept dynamism- you don't know what lies within your black heart. and as you discover more and more; the desires from within cause you to act to bring your deepest self into being in the objective world. in short as you become the self created god, you must create creations. ultimately you will begin to have a sense of the great twofold secret- one pole of which lies deep within yourself- the other is hidden deeply within the objective universe. 9. seek t

UNLEASHING THE BEAST

egis is always bold, virile, ecstatic, even orgiastic. mighty and terrible and glorious as it is, however, it is but the pennon upon the sacred lance of will."ciii as we see in the vow to be taken by his partners in sexual rites, crowley's magical work demanded the explicit violation of the moral boundaries that confine ordinary human beings -162- i will work the work of wickedness i will kill my heart i will be loud and adulterous i will be covered with jewels and rich garments. i will be shameless before all men i will, for token thereof, will freely prostitute my body to the lusts of each and every living creature that shall desire it i claim the mystery of mysteries, babalon the great, and the number 156, and the robe of the woman of whoredomes and the cup of abominations.civ branded w

his sexual magic seems went far beyond the mundane desire for material wealth or mortal power. in his most exalted moments, crowley appears to have believed that he could achieve a supreme spiritual power- the power to conceive a divine child, a godlike being, who would transcend the moral failings of the body born of mere woman. this goal of creating a divine fetus, crowley suggests, lies at the heart of many esoteric traditions, from ancient mesopotamia to india to the arab world: this is the great idea of magicians in all times to obtain a messiah by some adaptation of the sexual process. in assyria they tried incest..greeks and syrians mostly bestiality..the mohammedans tried homosexuality; medieval philosophers tried to produce homunculi by making chemical experiments with semen. but

WAITE ASPECTS OF MASONIC SYMBOLISM

ng towards the light- source and realizing that the whole nature has to be renewed therein. mystic life is a quest of divine knowledge in a world that is within. it is the life led in this light, progressing and developing therein, as if a brother should read the mysteries of nature and science with new eyes cast upon the record, which record is everywhere, but more especially in his own mind and heart. it is the complete surrender to the working of the divine, so that an hour comes when proprium meum et tuum dies in the mystical sense, because it is hidden in god. in this state, by the testimony of many literatures, there supervenes an experience which is described in a thousand ways yet remains ineffable. it has been enshrined in the imperishable books of plato and plotinus. it glimmers

is of the old covenant, and though it has no warrants in the holy writ which constitutes the old testament, it is not antecedently improbable that something to our purpose may be found elsewhere in the literature of jewry. the kabalah i do not of course mean that we shall meet with the legend itself; it would be interesting if we did but not per se helpful, apart from explanation. i believe in my heart that i have found what is much more important, and this is the root-matter of that which is shadowed forth in the legend, as regards the meaning of the temple and the search for the lost word. there are certain great texts which are known to scholars under the generic name of kabalah, a hebrew word meaning reception, or doctrinal teaching passed on from one to another by verbal communication

e true meaning- is lost. it was the life of the house of doctrine, represented by the temple planned of old in israel. the master-builder is the spirit, secret or life of the doctrine; and it is the quest of this that every mason takes upon himself in the ceremony of the third degree, so that the house, which in the words of another masonic degree, is now, for want of territory, built only in the heart "a superstructure perfect in its parts and honorable to the builder" craft masonry but if these are the sources of craft masonry, taken at its culmination in the sublime degree, what manner of people were those who grafted so strange a speculation and symbolism on the operative procedure of a building-guild? the answer is that all about that period which represents what is called the transit

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

providing himself with a place on which to stand. in other words, when khepera was still a portion of the being of neb-er-tcher, he spake the word "khepera" and khepera came into being. similarly, when he needed a place whereon to stand, he uttered the name of the thing, or place, on which he wanted to stand, and that thing, or place, came into being. this spell he seems to have addressed to his heart, or as we should say, will, so that khepera willed this standing-place to appear, and it did so forthwith. the first version only mentions a heart, but the second also speaks of a heart-soul as assisting khepera in his first creative acts; and we may assume that he thought out in his heart what manner of thing be wished to create, and then by uttering its name caused his thought to take conc

tions a heart, but the second also speaks of a heart-soul as assisting khepera in his first creative acts; and we may assume that he thought out in his heart what manner of thing be wished to create, and then by uttering its name caused his thought to take concrete form. this process of thinking out the existence of things is expressed in egyptian by words which mean "laying the foundation in the heart" in arranging his thoughts and their visible forms khepera was assisted by the goddess maat, who is usually regarded as the goddess of law, order, and truth, and in late times was held to be the female counterpart of thoth "the heart of the god ra" in this legend, however, she seems to play the part of wisdom, as described in the book of proverbs,[fn#3] for it was by maat that he "laid the f

od refused to utter the name, but as the pain in his body became more violent, and the poison passed through his veins like fire, he said "isis shall search in me, and my name shall pass from my body into hers" at that moment ra removed himself from the sight of the gods in his boat, and the throne in the boat of millions of years had no occupant. the great name of ra was, it seems, hidden in his heart, and isis, having some doubt as to whether ra would keep his word or not, agreed with horus that ra must be made to take an oath to part with his two eyes, that is, the sun and the moon. at length ra allowed his heart to be taken from his body, and his great and secret name, whereby he lived, passed into the possession of isis. ra thus became to all intents and purposes a dead god. then isis

introduces a number of curious derivations of the names of edfu &c, which are valueless, and which remind us of the derivations of placenames propounded by ancient semitic scribes [fn#23] i.e, ra on the horizon. plate v. horus standing on the back of the hippopotamus-fiend, and spearing him in the presence of isis. plate vi. the "butcher-priest" slicing open the hippopotamus-fiend. in gladness of heart ra proposed a sail on the nile, but as soon as his enemies heard that he was coming, they changed themselves into crocodiles and hippopotami, so that they might be able to wreck his boat and devour him. as the boat of the god approached them they opened their jaws to crush it, but horus and his followers came quickly on the scene, and defeated their purpose. the followers of horus here menti

ome to beg his majesty to send a "learned man" i.e, a magician, to bekhten to attend bent-enth-resh, his majesty's sister-in-law, who was stricken with some disease. thereupon the king summoned the learned men of the house of life, i.e, the members of the great college of magic at thebes, and the qenbetu officials, and when they had entered his presence, he commanded them to select a man of "wise heart and deft fingers" to go to bekhten. the choice fell upon one tehuti-em-heb, and his majesty sent him to bekhten with the envoy. when they arrived in bekhten, tehuti-em-heb found that the princess bent-enth-resh was possessed by an evil spirit which refused to be exorcised by him, and he was unable to cast out the devil. the prince of bekhten, seeing that the healing of his daughter was beyon

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

nner into the center of the ninth sphere. now then, in order to save the appeals related to the inherent risks of every astral experience and to obtain a fast and, at the same time, perfect projection it is sufficient reason, for the sacred order of tibet to affirm its motto: nothing can resist our power. to do this practice, moments before going to bed, the disciple must invoke with all of one s heart and with all one s soul, the great ruler of the sacred order of tibet. the name of the great guruji is bhagavan aklaiva. this sacred order, which we have the high honor of representing here in mexico, is the most powerful of the whole oriental tradition. it is formed by 201 members. the board of directors is formed by 72 brahmans. papus in his elemental treatise of occult science stated that

tic consciousness does not even suspect, and the science of alchemy is reborn when corroborating the transmutations of metals. the man and the woman must equilibrate their forces; they must become alchemists, so that they can return to the ain soph. circe offers the tempting cup and ulysses rejects her with his sword. in the sacred sign of the infinite are represented the planetary genie s brain, heart, and sex. this struggle is terrible, brain against sex, and sex against brain, and what is even more terrible is heart against heart. you know this. on the altars of the temples of the great white lodge the masters used to place three glasses of loria, three glasses of alchemy. each one of these three sacred glasees of the temple contains a precious balm: the red balm is the fire, the blue b

al padre sin haber sido devorado por la serpiente. nadie puede ser devorado por ella sin haber trabajado en la fragua encendida de vulcano (el sexo. la llave de la cristificaci n es el arcano a.z.f. el mantram del gran arcano es i.a.o. i (ignis, fuego: a (aqua) agua; o (origo, principio, esp ritu. 18 mars descends into the flaming forge of vulcan in order to retemper his sword and to conquer the heart of venus; hercules descends in order to clean the stables of augias2 with the sacred fire and perseus descends in order to cut off medusa's head. remember beloved disciples that our divine mother is nuit [pronounced noot] and her word is (56) fiftysix. this number is kabbalistically added as follows: 5+ 6= 11, then 1+ 1= 2. one is the father; two is she, nuit, the divine mother kundalini. pr

ounced noot] and her word is (56) fiftysix. this number is kabbalistically added as follows: 5+ 6= 11, then 1+ 1= 2. one is the father; two is she, nuit, the divine mother kundalini. practice: 1. lay down on your bed, facing up and with your body relaxed. 2. achieve the state of slumber by meditating upon the sacred serpent that dwells in the coccygeal chakra. 3. thereafter, pray with all of your heart, meditating on the following sacred ritualistic prayer: invocation be thou, oh hadit, my secret, the gnostic mystery of my being, the central point of my connection, my heart itself, and bloom on my fertile lips, made verb! up above, in the infinite heavens, in the profound height of the unknown, the incessant glow of light is the naked beauty of nuit. she reclines, she bends in delectable e

en esta lecci n, retenemos esa brillante luz c smica que envuelve a la pareja humana en el instante supremo del amor, a condici n de evitar a toda costa la eyaculaci n del ens seminis. los mantrams de esta invocaci n tienen el poder de transmutar las energ as creadoras, en luz y fuego. 20 the bachelors and bachelorettes can also transmute and sublimate their sexual energies and carry them to the heart with this prayer and these mantras. you must know that in the temple of the heart, the creative energies are mixed with the forces of christ and thereafter they elevate to the superior worlds. the inner christ lives in the heart temple. the cross of initiation is received in the heart temple. this mantric prayer is also a formula of priestly power that the magician utilizes in his practices

WESTERN MANDALAS OF TRANSFORMATION SR AL

s. some have no charge at all. some repel us. talismans work best when we use symbol to suggest something to the subconscious that has a charge emotionally. the same idea holds with visualization, affirmation, etc. the famous qabalistic teacher israel regardie used to repeat the old maxim "enflame thyself with prayer" our spiritual life or our magical life is most effective when it comes from the heart, from the soul, even from the guts. we have said that symbol has this wonderful ability to attract the energy of the image it represents. in case's interpretation, the image makes a suggestion to subconsciousness, whereupon you have set up a relationship between consciousness and subconsciousness. this is a basic jungian concept now used in a variety of ways, e. g, active imagination. it is

these should be studied, at least for the implications suggested, both psychologically and magically. purification and intention.so frequently stressed.are vital at this point in the working. the medieval mystic arnold of villanova felt that although talismans were a blessing for those who were struggling on the spiritual path, they would only benefit those who had been purified in both mind and heart. setting aside a time of prayerful reflection is a very important part of beginning. regardie offers a number of other traditional qabalistic prayers at the end of his wonderful treatise, the tree of life. this is also the time to state your intention.out loud, and as clearly articulated as possible. if the student has these three principles firmly in hand: right dedication, right timing, an

sigil of your h. g. a. 4. other associations through number, symbol, etc. taken from the correspondence tables and the information given in the next chapter. chapter 3 correspondences current magical tradition follows these principles: after we clarify our intention, we proceed to concretize it through working with the divine names and numbers. this alphabetical and numerical mysticism is at the heart of the ancient art of qabalistic talisman-making, which is based on the mysteries of magical squares and the sigils derived from them. in the first of his three books of occult philosophy, agrippa says: the use of words and speech is to express the inwards of the mind, and from thence to draw forth the secrets of the thoughts, and to declare the will of the speaker. now, writing is the last

empowerment to change; use to destroy unwanted influences, to banish enemies, in exorcisms; brings favor in quarrels. sun: promotes good health, abundance, peaceful environment, spiritual illumination, use to acquire mastery and supremacy, to obtain patronage, to recover lost property, to prevent war and promote friendship, harmonious relationships with superiors. venus: assists in matters of the heart, good for partnerships and social affairs, for anything to do with pleasure, the arts, traveling, relationships between younger people and women in general. mercury: aids in acquiring knowledge and intellectual friends, assists in communications, success in commerce, useful for magic, apparitions and divination, for obtaining information or making calculations, secures safety in travel. moon

the outdated and no longer useful; assists in projects involving large numbers of people. planetary body parts and mental health saturn: skin, teeth, bones, gallbladder, pituitary glands (with jupiter. time passages: aging and dying; depression. jupiter: liver, pituitary glands, hormones. growth of the human organism. mental optimism. mars: sex organs, muscles. fevers. strong magnetic aura. sun: heart, spine, thymus. to maintain youthfulness; health in general. helps to fight bacteria. venus: kidneys, throat, parathyroid. calcium level in the body. emotional balance. mercury: brain, nervous system, breathing. mental alertness and concentration. moon: breasts, pancreas, menstruation and conception. to achieve a reconciled heart. work with cycles, fluctuations. pluto: antibodies, defense sy

WHO ARE THE DRACONIANS

nce out peace with thermonuclear annihilation? the universe was created, using one analogy, as a machine which was intended to work in perfect harmony. however in giving his creatures free agency the creator knew that he was also giving us personality and soul, yet with the risk that we might choose to cause destruction to the "machine. a blood cell for instance was designed to draw life from the heart and to share that life with the rest of the body, intuitively knowing that in keeping the body alive it is keeping itself alive. the cancer cell on the other hand thinks only of feeding itself by stealing the life-essence from neighboring cells and thus dying more and more with each act of destruction, for life can only come from the creator, but when one starts serving themselves rather tha

e ultimate emotional/psychic/bioplasmic "vampire. having "consumed" his angelic followers, turning them into energy vampires as well. stealing the essence of life or the life force secondhand from everyone they can rather than go right to the source, even in light of the "alter" of calvary where the creator's perfect justice with perfect mercy joined and thus opening the way back to the creator's heart, for calvary is the very "heart" of the universe for those who are willing to received the "divine blood transfusion, but only once they have acknowledged their need. as for satan however, his vampirial nature and that of the dark spirits which he had assimilated went to work in the realm of eden to search for yet another "host" that the luciferian hive could, parasite-like, attach itself to

suddenly were inside. still drained of any willpower, aeromar walked to a chair and sat down. from the arms of the chair appeared handles that secured his wrists. an iron bar then pressed his forehead backwards while another gadget fast- ened his neck. up to here the men were always dressed with suits, but at this point an incredible transformation took place: the mib's head ripped opened into a heart shape and the skin became green and scaled like a reptilian. take into account that while the popular image of the mib was well known 14 years ago, the idea of reptilian who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (23 of 68 [8/25/2000 17:19:58] abductors was then not in vogue as nowadays "be that as it may, the ufonauts proceeded to (vocall

under the ground. the greys: the reptilian species directs the efforts of the worker class, which are about 4 feet tall. these are currently referred to as greys or ebe's, and are the largest category likely to be encountered by surface humans. these beings [the greys] operate very efficiently in the dark. their eyes are more sensitive to ultraviolet light. they have the ability to control their heart rate. the normal heart rate for a grey is above that of a who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (48 of 68 [8/25/2000 17:20:00] human. the skin seems to have a metallic content and an unusual cobalt pigmentation. many have no external sex organs. some have been bred to have them (note: most reptiloids that have been encountered have be

happening. drinking blood, eating the flesh of dead bodies, thousands of adults and children buried in deep graves, the murder of people on camera for the so-called 'snuff' videos, the story is just appalling. one mother told a television documentary in the dispatches series on channel four in the uk, of how she was forced to place her new-born baby on a satanic altar and push a knife through its heart. a satanist then had sex with the dead body. this is happening in your country now (note: hmm. isn't it that below denver international airport is home to the. you know what. but i don't wanna think of this right now- bruce) from: bruce fleming subject [theeagle-l] belgium (nato: home of satanism/reptilians? date: tue, 4 may 1999 06:45:41 +0800 is belgium (headquarters of nato) also the head

WICCA EIGHT SABBATS OF WITCHCRAFT

the eagle. this year (1988, the date is november 6th at 10:55 pm cst, with the celebration beginning at sunset. interestingly, this date (old halloween) was also appropriated by the church as the holiday of martinmas. of all the witchcraft holidays, halloween is the only one that still boasts anything near to popular celebration. even though it is typically relegated to children (and the young-at-heart) and observed as an evening affair only, many of its traditions are firmly rooted in paganism. interestingly, some schools have recently attempted to abolish halloween parties on the grounds that it violates the separation of state and religion. speaking as a pagan, i would be saddened by the success of this move, but as a supporter of the concept of religion-free public education, i fear i

WICCA WITCHCRAFT TODAY

ip off thy garments, lay aside thy jewels, for nought may ye bring with you into this our land' so she laid down her garments and her jewels and was bound as are all who enter the realms of death, the mighty one (1) such was her beauty that death himself knelt and kissed her feet, saying 'blessed be thy feet that have brought thee in these ways. abide with me, but let me place my cold hand on thy heart' and she replied 'i love thee not. why doest thou cause all things that i love and take delight in to fade and die 'lady' replied death 'tis age and fate, against which i am helpless. age causes all things to wither; but when men die at the end of time, i give them rest and peace and strength so that they may return. but you, you are lovely. return not; abide with me' but she answered 'i lov

l things that i love and take delight in to fade and die 'lady' replied death 'tis age and fate, against which i am helpless. age causes all things to wither; but when men die at the end of time, i give them rest and peace and strength so that they may return. but you, you are lovely. return not; abide with me' but she answered 'i love thee not' then said death 'as you receive not my hand on your heart, you must receive death's scourge 'it is fate, better so' she said, and she knelt. death scourged her and she cried 'i know the pangs of love' and death said 'blessed be' and gave her the fivefold kiss, saying 'thus only may you attain to joy and knowledge [1] see note 2 (page 188- and he taught her all the mysteries, and they loved and were one; and he taught her all the magic's. for there

s there is this warning, usually on the first page: keep a book in your own hand of write. let brothers and sisters copy what they will but never let this book out of your hand, and never keep the writings of another, for if it be found in their hand of write they will be taken and tortured. each should guard his own writings and destroy them whenever danger threatens. learn as much as you may by heart and when danger is past rewrite your book. for this reason if any die, destroy their book if they have not been able to do so, for if it be found 'tis clear proof against them 'ye may not be a witch alone' so all their friends be in danger of the torture, so destroy everything unnecessary. if your book be found on you, it is clear proof against you; you may be tortured. keep all thoughts of

urrection or regeneration connected with a lance which dripped blood into a cup or cauldron. ah this might be taken to be equivalent to saying that it was possible for man to attain a happy afterlife without the aid of the church, or that you had no need to worship christ in order to obtain salvation. this is exactly what the church charged the templars with believing. as this struck right at the heart of the church's teaching, the church said that all those who held these views must be destroyed; hence the various trials and executions. i do not think it has ever been explained exactly what happened to the bulk of the templars. records show that about eight hundred were executed or died under torture; but this was out of fifteen thousand knights scattered all over europe. there were also

ristian message 'orphism was the most important of these deriving its name from its alleged founder. it was a particular form of that orgiastic and ecstatic religion which originated in the worship of dionysus and consisted in living over again his myth. zagreus, the son of zeus and kore (persephone, is slain at hera's instigation by the titans who tear him to pieces and devour him except for his heart which athene saves and of which is born, as the son of zeus and semele, the second dionysus. palingenesis here consisted in dying and being reborn again in zagreus. mankind had birth from the ashes of the titans smitten by the thunderbolt of zeus in punishment for their crime. this is why all men bear the burden of the titans' crime; but as the titans devoured zagreus, man has within him als

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

e seen' they cannot give me any other reason than that a witch must wear a necklace that is obvios,part six three green books reformed druids like stories and short pithy wisdom sayings. over the years, various arch-druids have collected good stories to share with their fellow grove members, especially during the meditative part of the order of worship. some consider the meditation to be the very heart and purpose of the ritual, so chose a selection carefully. if you can t find one, perhaps one of these may work for you. at carleton, the first green book (named after its cover, proved influential, but the 2nd and 3rd volumes seem much less so. the drynemtum press babababababababababababababab 224 table of contents 1966 introduction by frangquist 1976 introduction by shelton 1996 note by sc

were presented to me (including a rebellious selection from the old testament that is mischievously hiding in the buddhist section of the green book. i have neither deleted nor added any new selections to the first volume, but you may feel free to add new selections or take out selections (especially the ones from the ancient druids, if you wish. as stated before, the green book, was near to the heart of druidism until the early 80 s when carleton druidism lapsed. when it revived in the mid-80s, carleton students had taken a greater interest in neo-paganism, wiccan and native american beliefs; areas rarely explored before that time. as a result, the green book has not received much attention since due to its monotheistic and asian foci. however for me, the green book is a powerful reminde

n he hears a sound he moves toward it. true indeed, o yagnavalkya. when the sun has set, and the moon has set, and the fire has gone out, and no sound is heard, what serves then as his light? the self indeed is his light; for by the light of the self man sits, moves about, does his work, and when his work is done, rests. who is that self? the self-luminous being who dwells within the lotus of the heart, surrounded by the senses and sense organs, and who is the light of the intellect, is that self. becoming identified with the intellect, he moves to and fro, through birth and death, between this world and the next. becoming identified with the intellect, the self appears to be thinking, appears to be moving. while the mind is dreaming, the self also appears to be dreaming, and to be beyond

nows not. selections from: robert o. ballou. world bible. new york, the viking press, 1944. p. 32. 231 the sayings of the hindus (from the bhagavad-gita) sri krishna: you have the right to work, but for the work s sake only. you have no right to the fruits of work. desire for the fruits of work must never be your motive in working. never give way to laziness either. perform every action with your heart fixed on the supreme lord. renounce attachment to the fruits. be even-tempered in success and failure. work done with anxiety about results is far inferior to work done without such anxiety, in the calm of self-surrender. seek refuge in the knowledge of brahman. they who work selfishly for results are miserable. in the calm of self-surrender you can free yourself from the bondage of virtue a

ure. work done with anxiety about results is far inferior to work done without such anxiety, in the calm of self-surrender. seek refuge in the knowledge of brahman. they who work selfishly for results are miserable. in the calm of self-surrender you can free yourself from the bondage of virtue and vice during this very life. devote yourself, therefore, to reaching union with brahman. to unite the heart with brahman and then to act: that is the secret of unattached work. in the calm of self-surrender, the seers renounce the fruits of their actions, and so reach enlightenment. then they are free from the bondage of rebirth, and pass to that state which is beyond all evil. when your intellect has cleared itself of its delusions, you will become indifferent to the results of all action, presen

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

e to the left. others say that adam was both a male and a female. others say that eve was made from his thirteenth rib, and was not drawn out from his head, lest she should be vain. not from his eyes, lest she should be wanton; not from his mouth, lest she should talk to much; not from his ears, lest she should be an eavesdropper; not from his feet, lest she should be a gadabout; and not from his heart, lest she should be numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott jealous; yet in spite of all these precautions woman has developed all these faults. of two who quarrel, he or she who first gives in shows the noblest nature. two negatives or affirmations are as good as an oath. shevuoth, 36. i. the twos of the two testaments are two tables of the law. the discip

smigrated into a stone, so as to become silent; and the soul of a murderer into water. emeh hemelech, 153. 1.2. there are three causes of dropsy, depending on diseases of the breast, the liver and the kidneys. there are three forms of coma, that is insensibility; due to brain injury, brain disease and brain poisoning. there are three modes of death, beginning either at the brain, the lungs or the heart. bichat, physiologie. one zodiacal sign, that of scorpio, has three emblems; the eagle in the highest symbolism, the snake, and the scorpion in evil aspects only. astrologic natal figures are often erroneous by reason of the alleged moment of birth being incorrect. there are three modes of rectification, two are ancient, the animodar of ptolemy and the trutine of hermes; and there is one mod

ed the canopic jars; they were dedicated to the 4 genii of the cardinal points, who were at times called the children of horus. the jar of amset, amesheth or mestha, the south, was man-shaped, and in it were put the stomach and large intestines; in the jar of hapi, or ahephi, the north, dog-headed, were the small intestines; in the jar of tuamutef or toumathpath, the east, jackal-headed, were the heart and lungs, and in the jar of khebsenuf or kabexnuf, hawk-headed, the west, were the liver and gall bladder. these vases appear in tombs of the 18th dynasty; and remained in use until the 26th dynasty; according to e. a. wallis budge. 57. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott these 4 genii of the dead in amenti were guarded by 4 goddesses, viz, by isis, ne

y w. wyn n wes tcott like the head above, the heh will look like the two arms, the vav will be upright body, and the final heh will show two legs. it is stated in some ancient persian works that 4 bright stars were placed as guardians at the 4 cardinal points. at the beginning of the kali yuga, at krishna s death at 3102 b.c, the astronomers say that aldebaran, the eye of taurus, and antares, the heart of scorpio, were as the equinoctial points, and regulus, the heart of leo, and fomalhaut, the eye of the southern fish, were near the solstitial points. this was 5003 years ago. the pack of common playing cards has 4 suits; of diamonds, hearts, clubs and spades. the old tarot or tarocchi cards had 4 suits, wands, cups, swords and pentacles. occult science relates these to the yod, heh, vav

it is half of the decad, which is a divinity. and didymus, because it divides numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the decad into two equal parts. but they called it pallas, and immortal, because pallas presides over the ether, or 5th element (akasha) which is indestructible and is not material to our present senses. and cardiatis or cordialis, because like a heart it is in the middle of the body of the numbers, thus- 1 4 7 2 5 8 3 6 9 the ancients had a maxim, pass not above the beam of the balance, that is be not the cause of injury; for they said, let the members in a series form a balance beam. thus when a weight depresses the beam, an obtuse angle is formed by the depressed side and the tongue vertical, and an acute angle on the other. hence it is

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

at name is associated with the thers of the elements and is thus considered as a universal law; it is the power which marshals the creative host, summed up in the demiurgus, hypezokos, or flower of fire. reference may here be made to the psychic anatomy of the human being according to plato. he places the intellect in the head; the soul endowed with some of the passions, such as fortitude, in the heart; while another soul, of which the appetites, desires and grosser passions are its faculties, about the stomach and the spleen. so, the chald an doctrine as recorded by psellus, considered man to be composed of three kinds of souls, which may respectively be called: first, the intelligible, or divine soul, second, the intellect or rational soul, and third, the irrational, or passional soul. t

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

of unity is disclosed a truth predicated on discerning the coincidence of opposites, that is, the mystical insight that in ultimate reality opposites are no longer distinguishable, for they are identical in virtue of being opposite. death allows truth in its ultimate (non)appearance to be seen, the other comprising its other as the same other that is other to the same, untruth rooted in the very heart of truth. it is precisely from this identity of difference that one may glimpse the difference of identity, the weave of time s being becoming the becoming of time s being, each moment ephemerally enduring, the past persistently approaching the present of its future passing.9 the ruminations on time contained in this book well forth from the dilemma, acknowledged by many who have walked this

of eternity and the mutability of time, the constancy of god and the variableness of creation,52 a perspective that can be traced conceptually to plato s exposition in the first hypothesis of the parmenides that the one, the ultimate principle of metaphysical unity, does not come to be and is thus not a tensed being, subject to the fluctuations of time.53 any attempt to taste eternity when one s heart is still flitting about in the realm where things change and have a past and future proves futile.54 the logic underlying the binary opposition is transparent: a being that suffers generation and decay, the law of the temporal order, necessarily changes, but the simplicity of the divine being characterized variously by augustine as that which is (id quod est, what truly is (id quod vere est

ys occurs in the present, time in the most temporal sense (zeit im zeitlichsten sinn).337 in another passage in the same essay, rosenzweig elaborates on the interconnectedness between time (especially in the form of the present) and sprachdenken: thus the new thinking s temporality gives rise to its new method. in all three books [of der stern] to be sure, but most visibly in the book that is the heart of this volume 50 chapter one and thus of the whole, in the second, the book of the present revelation. the method of speech takes the place of the method of thinking, as developed in all earlier philosophies. thinking is timeless and wants to be timeless. speech is bound to time, nourished by time [and] it neither can nor wants to abandon this ground of nourishment; it does not know beforeh

ndeed, the past is authentic only to the extent that it is futurally present present in the future as the future of the present. 40 at this crisscross we can discern the momentous circle in which we are chronically ensconced: the thinking of time must be pondered from the time of thinking, but the time of thinking can be reckoned only from the thinking of time.41 to heed these words is to take to heart the interface of time, truth, and interpretation, an interface effaced in the moment displayed by the ecstatic and horizontal aspects of temporal threefoldness, arising from and giving birth to the primordial unity of past, present, and future.42 in his reflections on proust s a la recherche du temps perdu, deleuze thus expressed the inherent correlation of time and hermeneutics: to seek the

dated further in the theme of reliving the experience of sinai as it appears in textual aggregates presumed to be earlier than the aforecited talmudic passage. two notable examples are su cient here, though one can find the same approach to time in rabbinic literature in relation to other scriptural subjects.57 the first example centers on the interpretation of the conclusion of the verse take to heart these instructions with which i charge you this day (deut 6:6: with which i charge you this day. so that they will not be in your eyes like an obsolete ordinance [ke-diyotagma yeshenah] that a person does not heed, but rather like a new ordinance [ke-diyotagma hadashah] that all run to read. 58 the second illustration is an anonymous exegesis on the words on this very day, they entered the w

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

which god forms the individual prefers, such as set, lucifer, etc. some may use the image of the peacock angel, malak tauus, a black serpent or the traditional grimoire sigils of lucifer. you may wear the mask and sit in front of a mirror, or place in front of you while focusing on the body of light..the first process is control. find a comfortable place, sit and begin to slow your breathing and heart rate. when you have done this, close your eyes and focus on moving upwards. visualize which aethyr you to ascend to, your place of mental creation or enochian aeythr. the celestial or aeythric sabbat may be attended in this way..when focused upon the higher and lower octave of saturn also the 17 celestial or infernal sabbat envision the light of the higher octave, azal ucel, the sabbatick in

WORKING CEPHALOEDIUM VERSION 1

f o.t.o. and a passed postulant to the secret chamber of the knights of the temple, high priest unto the beast before the altar of purple and gold. first then this brother genesthai made of invocation of tahuti lord of wisdom in the great magical circle of the abbey, that he might come upon us in power. thus was tahuti manifest in the mind of the beast, like light therein, clear, icy, wit without heart. and i beheld the working afar off, full utterly of des ire towards it; and i was aware of certain things concerning it; as here now to be writ down. firstly: the working shall establish the aeon of ra hoor khuit by obeying th e instructions given in "the book of the law. secondly: it is a working of mercury and sol, combined even as they are in t he beast; so that the word of the working is

WORKING CEPHALOEDIUM VERSION 2

f o.t.o. and a passed postulant to the secret chamber of the knights of the temple, high priest unto the beast before the altar of purple and gold. first then this brother genesthai made of invocation of tahuti lord of wisdom in the great magical circle of the abbey, that he might come upon us in power. thus was tahuti manifest in the mind of the beast, like light therein, clear, icy, wit without heart. and i beheld the working afar off, full utterly of desire towards it; and i was aware of certain things concerning it; as here now to be writ down. firstly: the working shall establish the aeon of ra hoor khuit by obeying the instructions given in "the book of the law. secondly: it is a working of mercury and sol, combined even as they are in the beast; so that the word of the working is al

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

worn, it links these names to that of the operator, and this link protects him from both delusion and illusion. the letters are usually written in enochian, but i have presented the english version for a quick and easy reference. this lamen was supposed to be worn on a scarf and hidden from view* according to dee manuscripts the table on the right is the clue to his lamen. the center protects the heart, the middle the flesh (bodily organs, and the end columns the skin. groups of two and three letters are angelic names. 134 dee was told to present the central letters (those in bold type) in the following manner: the generated angelic names, like those above, usually mix together potencies of forces, which are considered vital in this type of occult work. the letters actually join the names

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

let the white brilliance of the divine spirit descend" the aspirant is now told to rise an adeptus minor of the rose of ruby and the cross of gold, in the sign of osiris slain; and then "we receive thee as adeptus minor in that sign of rectitude and self sacrifice" the affirmation of three parts is then proceeded with: the chief adept says "be thy mind opened unto the higher (second adept "be thy heart the centre of light (third adept "be thy body the temple of the rosy cross" the pass word is then announced, which is formed from the mystic number of the grade: 21. this pass word, however, is the divine name of kether: it is used as the pass word of this grade of tiphareth in order to affirm the connection between the two. then the chief adept says that the key word is i.n.r.i. the three a

ye) tabaoui governed (let be g) tabaoredi governor (the) tabaim great darispa, dartsspa great name (the) mouasici greater groaned aloud (if) horado guard (a) berannsili h hands zo-oel, zodienn hands (mine own) ozodienu hands (on whose) azodienu hands (in the palms of) ta ns3blekthe zodienu happy is he wakirlinu harboured (are h) belanusi harlot (of) a-babalonudi harvest azodiijiere hearken toter heart monomes hearken at once soll-bi-enu heads (their) dazodi dzoda heavens pe ripasol, peril4sal za heavens of ye macirtiatzi, madriatza heavens (the third) madiriatza, pi-ripesonn heavens (the lower) cratrariatil her (of her) ube her herein emana highest (as all) tzodizodope 'amp; highest (god the) iaida his totza "him that is, was and shall be crowned" ladaoiasarnomare holy ones, the bra honou

n is this" he points to the door of the vault. ch.ad 'it is the northern gate of the underworld, even the door of the tomb, whereon thou mayest behold the sun in his nadir, crucified between the pillars of the tree of life" all face east ch.ad "homage unto thee, 0 thou lord of light and truth, 0 sovereign prince who doest away with sin; destroy thou the faults that are within me, that with a dean heart i may approach when thou dost say 'come therefore hither" a pause. ch.ad. tuns to postulant who has been led slowly forward during the foregoing until he now stands dose to the vault door. ch.ad. already frater. a triple obligation rests upon thy soul: in malkuth were thy feet bound that they might keep in the path of judgement and equity; on the path of the arrow thy loins were girt with th

her" a pause. ch.ad. tuns to postulant who has been led slowly forward during the foregoing until he now stands dose to the vault door. ch.ad. already frater. a triple obligation rests upon thy soul: in malkuth were thy feet bound that they might keep in the path of judgement and equity; on the path of the arrow thy loins were girt with the bonds of purity and self-restraint; in tiphareth was thy heart bound by the three-fold cord of love, service and sacrifice "keep, therefore, the commandments of the lord; bind them about thy neck; when thou guest they shall lead thee; when thou sleepest they shall keep thee; when thou wakest they shall talk with thee. art thou then prepared, having thus bound thy body with the spoken word, so now to bind thy soul with the silence from which thou are not

thy of me" four bells sound t he ob l ig at ion ch.ad. repeats the words, and at the end of each clause the postulant bows his head in silence (1)1, frater, associate adeptus minor of the 5=6 grade of the ancient rosicrucian fraternity of the rose of ruby and the cross of gold, standing here before the door of the vault of the adepti, do solemnly affirm and testify to the faith which i hold in my heart in those greater mysteries to which the lesser mysteries are the door; i believe that they are implanted in the soul in silence, and that through the veils of silence only can they be beheld. standing thus in the sign of osiris slain, with all sincerity and singleness of heart, do i affirm that i will ever maintain the most perfect silence in respect thereof; i promise that i will never reve

BOOK OF BARUCH

he dead israelites, and of their children, which have sinned before thee, and not hearkened unto the voice of thee their god: for the which cause these plagues cleave unto us. 5 remember not the iniquities of our forefathers: but think upon thy power and thy name now at this time. 6 for thou art the lord our god, and thee, o lord, will we praise. 7 and for this cause thou hast put thy fear in our hearts, to the intent that we should call upon thy name, and praise thee in our captivity: for we have called to mind all the iniquity of our forefathers, that sinned before thee. 8 behold, we are yet this day in our captivity, where thou hast scattered us, for a reproach and a curse, and to be subject to payments, according to all the iniquities of our fathers, which departed from the lord our go

0 0

gies invoked or banished are just as real as anything else in assiah, or the material world. in order for the occultist to be in control of such energies, he requires persistence, dedication, and in many cases, years of practice. we might even say that such a task would at times ask for a life of isolation. many true, great magicians in their own time would have had to be searched out in the deep hearts of forests or jungles, even deserts as in the case of the famed mage abramelin. put simply, magical powers aren't achieved overnight. it requires an organized, daily, step-by-step regime of recorded attempts and results. this would include a series of banishings before as well as after a ritual. invocations alone take up a great percentage of a occultist's agenda. banishings, on the other h

1 10 INITIATION CEREMONY

e rocks, king of the seven lights, rewarder of the subterranean workers, lead us into the desirable air and into the realm of splendor. we watch and we labour unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the loadstone which passes through the center of the earth. o lord, o lord, o lord! have pity upon those who suffer. expand our hearts, unbridle and upraise our minds, enlarge our natures. o stability and motion! o darkness veiled in brilliance! o day clothed in night! o master who never dost withhold the wages of thy workmen! o silver whiteness- o golden splendor! o crown of living and harmonious diamond! thou who wearest the heavens on thy finger like a ring of sapphire! thou who hidest beneath the earth in the kingdom o

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ngs we have scarcely any other clue left. but now we may fairly apply to him in tlie main, wliat the poetry of other nations supplies. zio is sure to have been valiant and fond of war, like ares, lavish of glory, but stern and bloodthirsty aiixaroq aaai^'aprja, ii. 5, 289. 20, 78. 22, 267; he raves and rages like zeus and wuotan, he is that 'old blood-shedder' of the servian song, he gladdens the hearts of ravens and wolves, who follow him to fields of battle, although these creatures again must be assigned more to wuotan (p. 147; the greek phrase makes them oiwvol and kvves (birds and dogs, and^ in this connexion one mitjht try to rescue the suspicious and discredited legend of a b^axon divinity krodo; tliere is authority for it in the 15th century, none whatever in the earlier mid. ages

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

riences before they were ready, least of all wiccans to whom life is sacred and children the blessing of the goddess. lisa, a wiccan from berkshire, describes how her daughter has grown up 'becoming a mother has touched me more deeply than i could ever have imagined. i am sure that every mother, pagan or otherwise, has felt and appreciated the magical connection between mother and child: eyes and hearts locked together during a breast feed; waking to silence in the middle of the night, only to hear the baby wake and cry out moments later; being able to recognise one's own child's cry in a room full of noisy babies 'being a pagan has brought all of these experiences into a spiritual focus that has brought me closer to the goddess in a way that i don't think could have happened if i hadn't c

it brings courage and love, especially in late-flowering relationships, and the power to make positive change. ruled by the moon. borage borage is good for lung problems, for lowering temperatures, for relieving problems with the adrenal glands and for speeding recovery after any illness. it was used in roman times, infused in wine, to relieve depression and on its own to help rheumatism and weak hearts and to purify blood. it is a herb of courage and protection that can be used in sachets, especially out of doors, or in potentially hazardous places. ruled by mars. burdock burdock relieves chronic skin conditions and rheumatism and restores balance to bodily energies and organs; it supports the liver and kidneys, especially when mixed with dandelion. burdock deters negativity when used in

ABRAMELIN1

lace, and answer our demands, in as far as we shall not transgress the bounds of the divine mercy and goodness, by requesting unlawful knowledge; but that thou wilt graciously shew us what things are most profitable for us to know and do, to the glory and honour of his divine majesty who liveth and reigneth world without end. amen. lord, thy will be done on earth as it is in heaven make clean our hearts within us, and take not thy holy spirit from us. o lord, by thy name we have called them, suffer them to administer unto us. introduction xxiii and that all things may work together for thy honour and glory, to whom with thee, the son and blessed spirit, be ascribed all might, majesty, and dominion, world without end. amen. the invocation being made, the good angels will appear unto you whi

of evil life, whom one shall feel by means of this sacred science will persist in his evil way of life, shall come unto thee to seek this sacred science, it is probable that such a man doth not desire to use it for good and in a right intention, but that having received it, he will use it for evil. i have also in such case myself, however, seen and felt that god, who penetrateth the secret of our hearts, hath put by indirect means obstacles in the way of such an one s success, causing difficulties to arise of one kind and another. so that he who at the first wisheth to possess this science in order to use it against his neighbour, and to commit all sorts of abominations, manifesteth himself as an unworthy person unto him who had resolved to give it unto him. shun commerce, and the converse

ALEISTER CROWLEY BOOK OF LIES

ly one of the laylah chapters. it means that, however great may be one's own achievements the gifts from on high are still better. the sigil is taken from a gnostic talisman, and refers to the sacrament. book of lies get any book for free on: www.abika.com 182 [185] 88 kappa-epsilon-phi-alpha-lambda-eta pi-eta gold bricks teach us your secret, master! yap my yahoos. then for the hardness of their hearts, and for the softness of their heads, i taught them magick. but..alas! teach us your real secret, master! how to become invisible, how to acquire love, and oh! beyond all, how to make gold. but how much gold will you give me for the secret of infinite riches? then said the foremost and most foolish; master, it is nothing; but here is an hundred thousand pounds. this did i deign to accept, a

ALEISTER CROWLEY BOOK OF THE LAW

our of nuit; she bends in ecstasy to kiss the secret ardours of hadit. the winged globe,the starry blue, are mine, o ankh-af-na-khonsu! i,15: now ye shall know that the chosen priest& apostle of infinite space is the prince-priest the beast; and in his woman called the scarlet woman is all power given. they shall gather my children into their fold: they shall bring the glory of the stars into the hearts of men. i,16: for he is ever a sun, and she a moon. but to him is the winged secret flame, and to her the stooping starlight. i,17: but ye are not so chosen. i,18: burn upon their brows, o splendrous serpent! i,19: o azure-lidded woman, bend upon them! i,20: the key of the rituals is in the secret word which i have given unto him. i,21: with the god& the adorer i am nothing: they do not see

to you! pale or purple, veiled or voluptuous, i who am all pleasure and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arouse the coiled splendour within you: come unto me! i,62: at all my meetings with you shall the priestess say-and her eyes shall burn with desire as she stands bare and rejoicing in my secret temple-to me! to me! calling forth the flame of the hearts of all in her lovechant. i,63: sing the rapturous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you! i,64: i am the blue-lidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky. i,65: to me! to me! i,66: the manifestation of nuit is at an end. chapter ii ii,1: nu! the hiding of hadit. ii,2: come! all ye, and learn the

the world. think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live. now let it be understood: if the body of the king dissolve, he shall remain in pure ecstasy for ever. nuit! hadit! ra-hoor-khuit! the sun, strength& sight, light; these are for the servants of the star& the snake. ii,22: i am the snake that giveth knowledge& delight and bright glory, and stir the hearts of men with drunkenness. to worship me take wine and strange drugs whereof i will tell my prophet& be drunk thereof! they shall not harm ye at all. it is a lie, this folly against self. the exposure of innocence is a lie. be strong, o man! lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this. ii,23: i am alone: there is no god where i am. ii,24: behold

ntain; but in beds of purple, caressed by magnificent beasts of women with large limbs, and fire and light in their eyes, and masses of flaming hair about them; there shall ye find them. ye shall see them at rule, at victorious armies, at all the joy; and there shall be in them a joy a million times greater than this. beware lest any force another, king against king! love one another with burning hearts; on the low men trample in the fierce lust of your pride, in the day of your wrath. ii,25: ye are against the people, o my chosen! ii,26: i am the secret serpent coiled about to spring: in my coiling there is joy. if i lift up my head, i and my nuit are one. if i droop down mine head, and shoot forth venom, then is rapture of the earth, and i and the earth are one. ii,27: there is great dan

ALEISTER CROWLEY DUTY

of me, and so shall ye come to my joy" 9. rejoice "remember all ye that existence is pure joy; that all the sorrows are but shadows; they pass& are done; but there is that which remains "but ye, o my people, rise up and awake! let the rituals be rightly performed with joy and beauty. a feast for fire and a feast for water; a feast for life and a greater feast for death! a feast every day in your hearts in the joy of my rapture. a feast every night unto nuit, and the pleasure of uttermost delight. aye! feast! rejoice! there is no dread hereafter. there is no dissolution and eternal ecstacy in the kisses of nu "now rejoice! now come in our splendour and rapture! come in our passionate peace& write sweet words for the kings "thrill with the joy of life& death! ah! thy death shall be lovely:

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

:saturn in sagit: tarius oppression :sharira: xcviii- english of col. xcvii: the self. 1 the intellect. 4, 5, 6, 7, 8, 9: the life force. 2 the animal soul which: the intuition. 3 perceives and feels. 10: 320 table iv: cxxxiv: cxxxv: cxxxvi :key scale: titles and: titles and: titles and :attributions of the: attributions of: attributions of :cup or chalice suit: the sword suit :the coin, disc or (hearts (spades: pantacle suit (diamonds: 0: 1 :the root of the :the root of the :the root of the: powers of water: powers of air: powers of earth: 2 :venus in cancer love :moon in libra :jupiter in capricorn: the lord of: the lord of: peace restored: harmonious change: 3 :mercury in cancer :saturn in libra :mars in capricorn: abundance: sorrow: material works: 4 :moon in cancer :jupiter in libra :

feasts of the times "a feast for the first night of the prophet and his bride "a feast for the three days of the writing of the book of the law "a feast for tahuti and the child of the prophet-secret, o prophet "a feast for the supreme ritual, and a feast for the equinox of the gods "a feast for fire and a feast for water; a feast for life and a greater feast for death "a feast every day in your hearts in the joy of my rapture" 351 "a feast every night unto nu, and the pleasure of uttermost delight"(the "priest "mounts the third step" the priest: thou that art one, our lord in the universe, the sun, our lord in ourselves whose name is mystery of mystery, uttermost being whose radiance, enlightening the worlds, is also the breath that maketh every god even and death to tremble before thee

iverse, the sun, our lord in ourselves whose name is mystery of mystery, uttermost being whose radiance, enlightening the worlds, is also the breath that maketh every god even and death to tremble before thee- by the sign of light appear thou glorious upon the throne of the sun. make open the path of creation and of intelligence between us and our minds. enlighten our understanding. encourage our hearts. let thy light crystallize itself in our blood, fulfilling us of resurrection. a ka dua tuf ur biu bi a'a chefu dudu nur af an nuteru! the priestess "there is no law beyond do what thou wilt"(the "priest "parts the veil with his lance (during the previous speeches the "priestess "has resumed her robe" the priest: gr:iota-omega gr:iota-omega gr:iota-omega gr:iota-alpha- omega gr:sigma-alpha

he ceremony of baptism when only the child baptised partakes, and of confirmation at puberty when only the persons confirmed partake. the sacrament may be reserved by the "priest "for administration to the sick in their homes) the "priest "closes all within the veil. with the lance he makes "on the people thrice, thus" the priest+ the lord bless you+ the lord enlighten your minds and comfort your hearts and sustain your bodies+ the lord bring you to the accomplishment of your true wills, the great work, the summum bonum, true wisdom and perfect happiness"(he goes out, the "deacon "and children following, into the tomb of the west) music (voluntary" note "the "priestess "and other officers never partake of the sacrament, they being as it were part of the "priest "himself" note "certain secr

lose, by thy working. only in the case of thy wife this is difficult, since she is more to thee than all others, and in this case thou mayst act with temperance, lest her personality overcome and destroy that of thy deity. 48 "concerning the holy guardian angel- do thou in no wise confuse this invocation with that. 49 "the benediction- and so may the love that passeth all understanding keep your hearts and minds through gr:iota-alpha-omega gr:alpha-delta- omicron-nu-alpha-iota gr:sigma-alpha-beta-alpha-omega and through babalon of the city of the pyramids, and through astarte, the starry one greengirdled, in the name ararita. amen. 404 liber rv vel spiritus sub figura ccvi<equinox i, 7 as well as here. there are signs t

ALEISTER CROWLEY MAGICK WITHOUT TEARS

666 p.s. our own school unites the ruby red of blood with the gold of the sun. it combines the best characteristics of the yellow and the white schools. in the light of m. aumont's exposition, it is easy to understand. to us, every phenomenon is an act of love, every experience is necessary, 60 is a sacrament, is a means of growth. hence..existence is pure joy (al ii, 9 "a feast every day in your hearts in the joy of my rapture! a feast every night unto nu, and the pleasure of uttermost delight (al ii, 42-43. magic without tears get any book for free on: www.abika.com 108 let this soak in! chapter ix the secret chiefs cara soror, do what thou wilt shall be the whole of the law. very glad i am, since at one time i was obliged to be starkly stern about impertinent curiosity, to note that you

ALEISTER CROWLEY MEDITATION

e comparatively easy. there are a hundred ways of missing, and only one of hitting. to avoid eating beef is easy; to eat nothing but pork is very difficult. levi recommends hat at times the magical will itself should be cut off, on the same principle as one can always work better after a "complete change" levi is doubtless right, but he must be understood as saying this "for the hardness of men's hearts" the turbine is more efficient than a reciprocating engine; and his counsel is only good for the beginner. ultimately the magical will so identifies itself with the man's whole being that it becomes unconscious, and is as constant a force as gravitation. one may even be surprised at one's own acts, and have to reason out their connection. but let it be understood that when the will has thus

ALEISTER CROWLEY THE BANNED LECTURE

se idyllic chestertonian times there was a little shrewd common sense knocking about; the instinct sometimes very splendidly described as horse sense which comes from intimate wordless unintellectual communing with nature (please do not take that word "communing" in any bad sense; if it were not for baldwin, i would be a conservative myself--the instinct of some people, who at the bottom of their hearts, did not so much believe in these phantasms. i was not so easy to get them to go out and murder a lot of inoffensive people at the word jump. they had to be supplied with something a little more tangible. you will notice how all this fort of argument is invariably of the ad captandum variety. it is produced out of nowhere for a definite purpose; and, as the french say, does not rime with an

ALEISTER CROWLEY THE LAW OF LIBERTY

asts of the times. a feast for the first night of the prophet and his bride! a feast for the three days of the writing of the book of the law. a feast for tahuti and the children of the prophet- secret, o prophet! a feast for the supreme ritual and a feast for the equinox of the gods. a feast for fire and a feast for water; a feast for life and a greater feast for death! a feast every day in your hearts in the joy of my rapture! a feast every night unto nu, and the pleasure of uttermost delight! aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstasy in the kisses of nu" it all depends on your own acceptance of this new law, and you are not asked to beleive anything, to accept a string of foolish fables beneath the intellectual level of a bushman and

ALEISTER CROWLEY THE LOST CONTINENT

instruct in magic, and feed us the delicate food. let us call forth them that are within us, that they that are without may enter in, as it was made manifest by him that maketh secret" this passage, not devoid of a rude eloquence, makes clear what was held in exoteric circles. for in atlas the poet was not as in england a holy and exalted being, one set apart for his high calling, throned in the hearts of the people, cherished by kings and nobles, one on whom no wealth and honour are too great to shower, but one of the people themselves, of no greater con sequence than any other. every man was an artist in so far as he was a man; and every man being equally so in nature, whether so in achievement or not mattered nothing, as appreciation was of no moment. accomplishing art for the sake of

rs and patriotism. each step in zro had consequently implied the rise to power of a new school; and the sophist was ambitious, and yet the law he wished to establish was the ruling law of the servile races. the 'law' was accordingly sent to the high house for approval. some opposition may have been forseen, but no one was prepared for the blackness of disapproval which actually radiated, striking hearts cold. a course without precedent, no answer was vouchsafed. on the contrary, even normal communication was suspended. the houses which favoured the innovation--333 in numbers--took counsel, came to the decision that it was useless to oppose the high house, and were about to acquiesce, when a woman who had once been in the presence of 'to her' rose and thought vehemently 'the living atla is

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

nuit. when the "child" appears as two, it is magick, as the other is mysticism. this is the essential difference between these arts. al i,15 "now ye shall know that the chosen priest& apostle of infinite space is the prince-priest the beast; and in his woman called the scarlet woman is all power given. they shall gather my children into their fold: they shall bring the glory of the stars into the hearts of men" the old comment 15. the authority of the beast rests upon this verse; but it is to be taken in conjunction with certain later verses which i shall leave to the research of students to interpret. i am inclined, however, to believe that "the beast" and "the scarlet woman" do not denote persons, but are titles of office, that of hierophant and high priestess( vau and gimel, else it wou

ur and form to adorn him, his makers of music to praise him? shall not his theologians, divining his nature, declare him? shall not even those who but sweep the courts of his temple, partake thereby of his person? and shall not our science lay hands on him, measure him, discover the depths, calculate the heights, and decipher the laws of his nature? also: to us of thelema, thus having trained our hearts and minds to be expert engineers of the sky-cleaver love, the ship to soar to the sun, to us the act of love is the consecration of the body to love. we burn the body on the altar of love, that even the brute may serve the will of the soul. we must then study the art of bodily love. we must not balk or bungle. we must be cool and competent as surgeons; brain, eye and hand the perfectly trai

ement, is the act to achieve (for 'dust' see liber 418) the new comment this ritual has been thoroughly worked out as an official instruction of a'.a. liber nv, sub figura xi, see equinox i, vii, page 11. al i,62: at all my meetings with you shall the priestess say-and her eyes shall burn with desire as she stands bare and rejoicing in my secret temple-to me! to me! calling forth the flame of the hearts of all in her love-chant. the old comment 62, 63. again practical and literal. yet the "secret temple" refers also to knowledge incommunicable- save by experience. the new comment it is evident that our lady, in her personality, contemplates some more or less open form of worship suited for the laity. with the establishment of the law something of this sort may become possible. it is only n

t for the world to awake to the value of his work. the greater he is, the more individual and the less intelligible he will appear to be, although in reality he is more universal and more simple than anybody. he must be indifferent to anything but his own integrity in the realization and imagination of himself. al ii,22 "i am the snake that giveth knowledge& delight and bright glory, and stir the hearts of men with drunkenness. to worship me take wine and strange drugs whereof i will tell my prophet& be drunk thereof! they shall not harm ye at all. it is a lie, this folly against self. the exposure of innocence is a lie. be strong, o man! lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this" the old comment 22. hadit now identifies himself with the ku

ntain; but in beds of purple, caressed by magnificent beasts of women with large limbs, and fire and light in their eyes, and masses of flaming hair about them; there shall ye find them. ye shall see them at rule, at victorious armies, at all the joy; and there shall be in them a joy a million times greater than this. beware lest any force another, king against king! love one another with burning hearts; on the low men trample in the fierce lust of your pride, in the day of your wrath" the old comment 24. hermits- see verse 15. our ascetics enjoy, govern, conquer, love, and are not to quarrel (but see verses 59, 60- even their combats are glorious. the new comment the christians to the lions! a hermit is one who dwells isolated in the desert, exactly as a soul, a star, or an electron in th

ALEISTER CROWLEY THE OTO GNOSTIC MASS

sts of the times. a feast for the first night of the prophet and his bride. a feast for the three days of the writing of the book of the law. a feast for tahuti and the children of the prophet--secret, o prophet! a feast for the supreme ritual, and a feast for the equinox of the gods. a feast for fire and a feast for water; a feast for life and a greater feast for death. a feast every day in your hearts in the joy of my rapture. a feast every night unto nu, and the pleasure of uttermost delight. the priest mounts the third step. the priest: thou that art one, our lord in the universe the sun, our lord in ourselves whose name is mystery of mystery, uttermost being whose radiance enlightening the worlds is also the breath that maketh every god even and death to tremble before thee--by the si

universe the sun, our lord in ourselves whose name is mystery of mystery, uttermost being whose radiance enlightening the worlds is also the breath that maketh every god even and death to tremble before thee--by the sign of light appear thou glorious upon the throne of the sun. make open the path of creation and of intelligence between us and our minds. enlighten our understanding. encourage our hearts. let thy light crystallize itself in our blood, fulfilling us of resurrection. a ka dua tuf ur biu bi a'a chefu dudu nur af an nuteru. the priestess: there is no law beyond do what thou wilt. the priest parts the veil with his lance. during the previous speeches the priestess has, if necessary, as in savage countries, resumed her robe. the priest 'i(c 'i(c 'i(c 'ia(c)q s(c)abao k(c)urie'(c)

the ceremony of baptism, when only the child baptised partakes; and of confirmation at puberty, when only the persons confirmed partake. the sacrament may be reserved by the priest, for administration to the sick in their homes. the priest closes all within the veil. with the lance he makes on the people thrice, thus. the priest: the lord bless you. the lord enlighten your minds and comfort your hearts and sustain your bodies. the lord bring you to the accomplishment of your true wills, the great work, the summum bonum, true wisdom and perfect happiness. he goes out, the deacon and children following, into the tomb of the west. music (voluntary) note: the priestess and other officers never partake of the sacrament, they being as it were part of the priest himself. note: certain secret for

ALEISTER CROWLEY THE QABALAH

e 8 and the 3. blessed be his holy name, the interpreter of his own mystery! 434. daleth, the holy letter of the mother, in her glory as queen. she saves the 4 by the 7 (d= 4= venus= 7, thus connects with 28, mystic number of netzach (venus, victory. note the 3 sundering the two fours. this is the feminine victory; she is in one sense the delilah to the divine samson. hence we adore her from full hearts. it ought to be remembered, by the way, that the 4 is not so evil when it has ceased to oppress us. the square identified with the circle is as good as the circle. 441. truth, the square of 21. hence it is the nearest that our dualistic consciousness can conceive of 21, hyha, the god of kether, 1. thus truth is our chiefest weapon as a rule. woe to whosoever is false to himself (or to anoth

ALEISTER CROWLEY THE SWORD OF SONG

pearing the mighty dome of blue, 340 or chogo s54 mighty flying edge shearing across the firmament, but, first, to that exact event you christians celebrate to-day. we stand where the disciples stood 345 and see the master float away into that cloudlet heavenly-hued receiving him from mortal sight. which of his sayings prove the true, lightning-bescrawled athwart the blue? 350 i say not, which in hearts aright are treasured? but, what after ages engrave on history s iron pages? this is the one word of our lord; i bring not peace; i bring a sword. 355 in this the history of the west55 bears him out well. how stands the test? one-third a century s life of pain he lives, he dies, he lives again, and rises to eternal rest 360 of bliss with saints an endless reign! leaving the world to centurie

ial disaster the victory of a true man s spirit over fate yet edmund was beloved. edgar is left alive with albany, alone of all that crew; and if remorse could touch their brutal and callous souls (for the degeneration of the weakling, well-meaning albany, is a minor tragedy, what hell could be more horrible than the dragging out of a cancerous existence in the bestial world of hate their hideous hearts had made, now, even for better men, for ever dark and gloomy, robbed of the glory of the glowing gonerial, the royal regan, and only partially redeemed by the absence of the harlot cordelia and the monster lear. v. it may possibly be objected by the censorious, by the effete parasites of a grim conventionalism, that i have proved too much. even by conventional standards edmund, goneril, and

st (or krishna, as the case may be) destroys these folk by superior power a task from which almightiness might well recoil baffled! i much fear that eternal life, and consequently eternal suffering, joy, and change of all kinds, will be their melancholy fate. such persons are in truth their own real enemies. many of them, however, believing erroneously that they are being unselfish, do fill their hearts with devotion for the beloved saviour, and this process is, in its ultimation, so similar to the earlier stages of the great work itself, that some confusion has, stupidly enough, arisen; but for all that the practice has been the means of bringing some devotees on to the true path of the wise, unpromising as such material must sound to intelligent ears. the esoteric christian or hindu adop

ness of her time did she give birth to a man child, and they called him perdu r abu.4 now the child grew, and the tears of the mother fell, and the wrath of the father waxed: for by no means would the boy strive in his trade of weaving. the loom went merrily, but to the rhythm of a mantra; and the silk slipped through his hands, but as if one told his beads. wherefore the work was marred, and the hearts of the parents were woe because of him. but it is written that misfortune knoweth not the hour to cease, and that the seed of sorrow is as the seed of the banyan tree. it groweth and is of stature as a mountain, and, ay me! it shooteth down fresh roots into the aching earth. for the boy grew and became a man; and his eyes kindled with the lust of life and love; and the desire stirred him to

c mountain, and with the keys they opened the portal and came to him and woke him. but during his long sleep the roses had grown over him, crimson and flaming with interior fire, so that he could not escape. yet they withered at his glance; withat he knew what fearful task was before him. but slaying his disciples with long nails, he interred them there, so that they were right sorrowful in their hearts. may we all die so! and what further befell him ye shall also know, but not at this time. going forth of that mountain he met also the fool. then the discourse of that fool, my brethren; it shall repay your pains. they think they are a triangle,3 he said, they think as the picture-folk. base they are, and little infinitely. ain elohim. they think, being many, they are one.4 they think as th

ALEISTER CROWLEY EQ I 1

d the tangled tresses of the comets in the fields of space. we have walked with thee at mamre, and talked with thee in eden, and listened to thy voice from out the midst of the whirlwind. and at times thou hast been a father unto us, a joy, strong as a mighty draught of ancient wine, and we have welcomed thee! but thy servants- those self-seeking, priestly usurers- see! how they have blighted the hearts of men, and massed the treasure of souls into the hands of the few, and piled up the coffers of the church. how they racked from us the very emblems of joy, putting out our eyes with the hot irons of extortion, till every pound of human flesh was soaked as a thirsty sponge in a well of blood: and life became a hell, and men and women went singing, robed in the "san-benito" painted with flam

reason. fancy has been burnt at the stake of fact; and the imagination cramped in the irons of tort and quibble. o vanity of vain words! o cozening, deceitful art! nimbly do the great ones of to-day wrestle with the evil-smelling breath of their mouths, twisting and contorting it into beguilements, bastardising and corrupting the essence of things, sucking as a greedy vampire the blood from your hearts, and breathing into your nostrils the rigid symbols of law and of order, begotten on the death-bed of their understanding. o children of wonder and of fancy, fly to the wild woods whilst yet there is time! back to the mysteries of the shadowy oaks, to the revolt of imagination, to the insurrection of souls, to the moonlit festivals of love: back where the werewolf lurks, and the moonrakes p

eros, fly, speed! await not the awakening oil to scorch thy cheek, lest thou discover that thy darling has grown hideous and wanton, and that in the place of a fair maiden there slimeth a huge slug fed of the cabbage-stalks of decay. o theos! o pantheos! o atheos! triple god of the brotherhood of warriors. evoe! i adore thee, o thou trinity of might and majesty- thou silent unity that rulest the hearts of the great. alas! that men are dead, their thrones of gold empty, and their palaces of pearl fallen into ruin! grandeur and glory have departed, so that now in the elysian fields the sheep of woolly understanding nibble the green turnip-tops of reason and the stubble in the reaped cornfields of knowledge. now all is rational, virtuous, smug, and oily. those who wrestled with the suns and

mother of unfruitfulness? but she who is both crimson and white, a twisted pillar of snow and fire, soothing where she burneth, and comforting where she chilleth, she shall be held as queen amongst women; for in her all things are found, and as an inexhaustible well of water around whose mouth grows the wild apricot, in which the bees set their sweet hives, she shall be both food and drink to the hearts of men: a well of life unto this world, yea! a goodly tavern wherein cool wine is sold, and good cheer is to be had, and where all shall be filled with the joyaunce of love. thus shall men attain to the unity of the crown and become as kings unto themselves. but the way is long and hilly and beset with many pitfalls, and it traverses a foul and a wild country. indeed we see before us the to

, without beginning and without end! thou paintest the heavens bright with rays of pure emerald light, for thou art lord of the beams of light. thou illuminest the two lands with rays of turquoise and beryl, and sapphire, and amethyst; for lord of love, lord of life, lord of immensity, lord of everlastingness is thy name. thou hast become as a tower of effulgence, whose foundations are set in the hearts of me, yea! as a mountain of chrysoleth slumbering in the crown of glory! whose summit is god! 229 [book ii "the scaffolding" will appear in no. 2] f_ the star in the west by captain j. f. c. fuller "fourth large edition now in preparation" through the equinox and all booksellers six shillings net- a highly original study of morals and religion by a new writer, who is as entertaining as th

ALEISTER CROWLEY EQ I 5

precepts, and not their repetition in the pali tongue; ti is the bringing home into our daily lives of the great laws of love and righteousness that marks a man as "samma-ditthi" and not the mere appreciation of the truth of that dhamma as a beautiful and poetic statement of laws which are too hard to follow. this dhamma has to be lived, to be 28 acted up to, to be felt as the supreme idol in our hearts, as the supreme motive of our lives; and he who does this to the best of his ability is the right follower of the master- not he who calls himself "buddhist" but whose life is empty of the love the buddha taught. and because our lives are very painful, because to follow the good law in all our ways is very difficult, therefore we should not despair of ever being able to walk in the way we h

the world of men. there is no idea or thought, there is no deed, whether good or gad, accomplished in this world, but that supreme energy, that steam- power of our mental mechanism, is the mover and the cause. it is by use of this energy that the child learns how to speak; it is by its power that christ could bring sorrow into thousands of lives; it is by this power that the buddha conquered the hearts of one-third of men; it is by that force that so many have followed him on the way which he declared- the nirv na marga, the way to the unutterable peace. the name of that power is mental concentration, and there is nothing in this world, whether for good or for evil, but is wrought by its application. it weaves upon the loom of time the fabric of men's characters and destinies. name and fo

beings with thoughts of compassion, you pass on to the meditation on happiness. you meditate on all beings who are happy, from the lowest happiness of earthly love to the highest, the happiness of those who are freed from all sin, the unutterable happiness of those who have attained the nirv na dhamma. you seek to feel with all those happy ones in their happiness, to enter into the bliss of their hearts and lives, and to augment it; and so you pervade all six directions with thoughts of 47 happiness, with this feeling of sympathy with all that is happy and fair and good. then, finally, reflecting on all that is evil and cruel and bad in the world, reflecting on the things which tempt men away from the holy life, you assume to all evil beings thoughts of indifference- understanding that all

very much involved in the affairs of the world, because so much of our lives is made of our little hates and loves and fears; because we think so much of our wealth, and those we love with earthly love, and of our enemies, and of all the little concerns of our daily life, therefore is this right perception very difficult to come by, very difficult to realise as absolute truth in the depth of our hearts. we think we have but one life and one body; so these we guard with very great attention and care, wasting useful mental energy upon these ephemeral things. we think we have but one state in life; and so we think very much of how to better our positions, how to increase our fortune "i have these sons, mine is this wealth- thus the foolish man is thinking "he himself hath not a self, how son

f the 8 and the 3. blessed be his holy name, the interpreter of his own mystery! 434. daleth, the holy letter of the mother, in glory as queen. she saves the 4 by the 7 (d= 4= venus= 7, thus connects with 28. mystic number of netzach (venus, victory. note the 3 sundering the two fours. this is the feminine victory; she is in one sense the delilah to the divine samson. hence we adore her from full hearts. it ought to be remembered, by the way, that the 4 is not so evil when it has ceased to oppress us. the square identified with the circle is as good as the circle. 441. truth, the square of 21. hence it is the nearest that our dualistic consciousness can conceive of 21, ahih, the god of kether, 1. thus truth is our chiefest weapon, our rule. woe to whosoever is false to himself (or to anoth

ALEISTER CROWLEY EQUINOX EQ I 3 2

thee, nephthyst. o aeshoori, lord of amennti! thou art the lord of life triumphant over death: there is naught in thee but godhead! toum! toum who art in the great dwelling! sovereign lord of all the gods, save me, and deliver! deliver me from that god that feedeth upon the damn d, dog-faced but human-headed; 200 that dwelleth by the pool of fire in the judgment hall, devourer of shades, eater of hearts, the invisible foe! devourer of immortality is his name! unto thee, sole wise, sole mighty, and sole eternal one, be praise and glory for ever: who hast permitted me to enter so far in the sanctuary of the mysteries. not unto me, but unto thy name be the glory [again finish by laying sword on nape of neck, saying: so help me th e lord of the universe and my own higher soul [rise now, and ra

"pull" in this position you initiate a whirling force. they regain positions "closing" the 120 is formulated and calleth forth the elemental guardians. the triangle of the supernals is formulated, and the lvx signs close the whole with its synthetical glory, but they are given in silence, as showing forth that they have all attained unto the peace of god which 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

ALEISTER CROWLEY EQUINOX EQ I 3 3

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 fury as the wind-scud from the stormy breast of

73 the thou with the i, so that six added to ten became sixteen, which is felicity; for it is the interplay of the elements. four are the elements that make man, and four are the elements that make woman. thus was the child reborn. 1. but though the man ruleth the woman, and the woman ruleth the man, the child ruleth both its mother and father, and being five is emperor over the kingdom of their hearts. to its father it giveth four, and to its mother it giveth four, yet it remaineth five, for it hath of its father an half and of its mother an half; but in itself it is equal to both its father and its mother; for it is father of fathers and mother of mothers. 0. therefore is it one whole, and not two halves; and being one is thirteen, which is called nothing when it is all-things. amen wit

ALEISTER CROWLEY EQUINOX EQ I 3

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 loveliness, like a well that overflows at the limit of the snows, sent its crystal stream to gladden the hearts of me, their lives to madden with the intoxicating bliss (wine mixed with myrrh and ambergris) of this bitter-sweet perfume, this gorse's blaze of prickly bloom that is the wisdom of the way. then springs the statue from the clay, and all god's doubted fatherhood is seen to be supremely good. live within the sane sweet sun! leave the shadow-world alone! olympas. there is a crown for every o

onius, flamel or lully; and then know to keep silence, lest like lucifer you fall, and the brilliance of your knowledge blind the eyes of the owls that are men; and from a great light, spring a great darkness; and the image survive and the imagination vanish, and idols replace the gods, and churches of brick and stone the mysteries of the forests and the mountains, and the rapture which girds the hearts of men like a circle of pure emerald light. the great seeming miracles of life pass by unheeded. birth and generation are but the sorry jests of fools; yet not the wisest knows how a blade of grass sprouts from the black earth, or how it is that the black earth is changed into the green leaves and all the wonders of the woods. yet the multitude trample the flowers of the fields under their

ALEISTER CROWLEY EQUINOX EQ I 4 2

looks up] well, i was told he other day that he held a lot of land in london and has more tenants than the duke of westminster! ossory. well, we'll hope its is true. but in these days one never knows. and he leaves a very unpleasant impression wherever he goes. if i were not an englishman i should say that the feeling i had for him was not very far removed from actual fear! carr. well said, sir. hearts of oak in the city, eh [ossory "glares at him suspiciously" euphemia "both enjoys the joke and is "angry that her father is the butt of it" euphemia. well, i'm not afraid of him- i think i rather like him. i'm sure he's a good man, when one knows him. 217 carr. oh, todd's a good sort! i think i must be going, sir. euphemia. i wish you would stay and help me with the letters, mr. carr. we sh

mouth of hers, so nervous, so intimately sensible, that it is pleasant to think of it as the fragile rim of the holy and wonderful amphora of her strange exultant being "i am- since i was fed on them- all that litany of kisses which passion flung like a storm of wet rose-leaves on to her mouth- am, am i not- all those dreams and pale blue shimmering fantasies that love drew like mists out of the hearts of all her lovers to expire in the stained fervour of an instant's rapture "i am- forgive it to me- all the lies which floated from her lips as sweetly as caresses, all those lies which fled like arrows barbed with gall into the ravished brains of her adorers. one i sent to america, and another to pick out the green glint of death's eye in the lustre of a glass of poison. i tore husband fro

ed to me, and i was shut from seeing with the close lips of men beating time to the superb madness of their love music and rhythmic kisses. and i saw- o what i saw- mountains that bowed to her, and stringed necklaces of stars that flashed in ecstasy on eternity's bosom from the very sight of her. seas over which she passed on a sensuous errand as live and tremulous as the heave of their own great hearts- heaves that are the world's sighs for the little brood that teases it, and festers the green and waving glory of its skin and hair. 320 "much have i looked upon- i, the now crawling, damp and sightless evidence of her sight "i am her eyes "empires shone in me: suns set, moons arose, and were drowned like lovely naiads in the waters of the sky. i knew wild flowers so beautiful, that one dar

ALEISTER CROWLEY EQUINOX EQ I 4 3

e (mark me well, confounds their persons. rightly run their attributes: immeasurable, incomprehensibundable, unspeakable, inaudible, 45 intangible, ingustable, insensitive to human smell, invariable, implacable, invincible, insciable, irrationapsychicable, inequilegijurable, immamemimomummable. such is its nature: without parts, places, or persons, plumes, or pell, having nor lungs nor lights nor hearts, but two in one and one in two. be he accurs d that disparts them now, or seemeth so to do! him will i pile the curses on; him will i hand, or saw him through, or burn with fire, who doubts upon this doctrine, hotototon spells the holy word otototon" the poor sir palamedes quells his rising spleen; he doubts his ears "how may i catch the beast" he yells. the smiling sage rebukes his fears"'

ALEISTER CROWLEY EQUINOX EQ I 6 2

ike the louder chord! draw, draw the flaming sword! crowned child and conquering lord! horus, avenger["all resume stations" brother aries, let us invoke the master of the battle. bro. aries["advances and kneels to" mars. mighty and terrible one, we beseech thee to lead us in the battle. here, by thy symbols, thy spear, the sword, and the drum, we pray thee to strengthen our arms and to defend our hearts. for we are thy chosen warriors, o thou master of the battle["silence" we now invoke thee, o ama-inanna, whom our brethren worshipped in the days of ancient babylon, great goddess of love and war, who made love and war to gilgames, the ruler of thine own city erech. we invoke thee, our mother, that thou entreat for us with the master of battles. sor. scorpio. to what end do we ask the aid o

alculably small, its closest cluster mere milky lustre staining the infinite darkness! base and blind our minion mind seeks a great light, a light sufficient, light insufferably bright, hence hidden for an hour: imagining this vast vain thing, we call it god, and father. empty hand and prayer unplanned stretched fatuous to the void. ah! men my friends what fury sends this folly to intoxicate your hearts? dread air disparts your vital ways from these unsavoury follies; black melancholies sit straddled on your bended backs. the throne of the unknown is fit for children. we are too well ware how vain is prayer, how nought is great, since all is immanent the vast content of all the universe unalterable. we know too well how no one thing abides awhile at all, how all things fall, fall from thei

ALEX SANDERS THE KING OF THE WITCHES

had read a letter which alex had written to an occult magazine, defending witchcraft and claiming that its undisputed powers were much in use today 'i shall be coming to england in the near future' the. priest ofkali continued/and lshould very much like to make your acquaintance. would you do me the honour. of dining with me so that we luay discuss something which, i am sure, will be dear to the hearts of both of us' alex wrote back agreeing to meet him, but forgot all about it after he had looked up details of kali worship. one of the goddesses of hinduism, she represented destruction. her image was an. enormous black-skinned woman with a large blood-red tongue from under which projected fierce tusks. she was garlanded with a necklace of human skulls. modem hindus disapprove of the ancie

4. as a manloveth a woman by mastering her, 5. so the wicca should love the gods by being mastered by them. 6. and it is necessary that the circle which is the temple of the gods, should be truly cast and purified. and that it may be a fit place for the gods to enter. 7. and the wicca shall be properly prepared and purified to enter into the presence of the gods. 8. with love and worship in their hearts, they shall raise power from their bodies to give power to the gods. 9. as has been taught of old. 10. for in this way only may men have communion with th 130 gods, for the gods cannot help man without the help of man. i i. and the high priestess shall rule her coven as the representative of the god. 12. andthe high priest shall support her as the representative of the god. il. and the high

ALEXANDRIAN BOOK OF SHADOWS OCCULT

. 4. as a man loveth a woman by mastering her, 5. so should the wicca love the gods by being mastered by them. and it is necessary that the circle which is the temple of the gods, should be truly cast and purified. and that it may be a fit place for the gods to enter. 6. 7. and the wicca shall be properly prepared and purified to enter into the presence of the gods. with love and worship in their hearts, they shall raise power from their bodies to give power to the gods. 8. 9. as has been taught of old. for in this way only may men have communion with the gods, for the gods cannot help man without the help of man. 10. hps& hp 11. and the high priestess shall rule her coven as the representative of the goddess. 12. and the high priest shall support her as the representative of the god. 13

4. right knee; 5.left foot; 6. genitals/womb; 7. lips; 8. left breast; 9. right breast; 10. lips] and then lays his body gently over hers, saying: hp: make open the path of intelligence between us; for these truly are the five points of fellowship- foot to foot, knee to knee, lance to grail, breast to breast, lips to lips. by the great and holy name cernunnos; in the name of aradia; encorage our hearts, let the light crystalize itself in our blood, fulfilling of us resurrection. for there is no part of us that is not of the gods. hp rises and goes to each quarter in turn saying: hp: ye lords of the watchtowers of the east [s, w, n; the thrice consecrated high priestess greets you and thanks you. notes published in janet and stewart farrar's the witches' wayand stewart farrar's what witche

sword in his right hand and a wand in his left. he lays these on the altar. hp now salutes the hps with the fivefold kiss. she says blessed be and gives him the fivefold kiss in return. hp assumes the god position before the altar as the hps invokes: hps: dread lord of death and resurrection, of life, and the giver of life; lord within ourselves, whose name is mystery of mysteries; encourage our hearts, let the light crystallize itself in our blood, fulfilling us of resurrection; for there is no part of us that is not of the gods. descend, we pray thee, upon thy servant and priest. any initiations to be done are done at this point. the ceremony of cakes and wine follows. the great rite is done if at all possible. feasting, dancing and games follow the closing of the ritual. notes l from s

en stands in the west, and the hp in the east, both with carrying wands. hps: we kindle this fire today in the presence of the holy ones, without malice, without jealousy, without envy, without fear of aught beneath the sun but the high gods. thee we invoke, o light of life; be thou a bright flame before us, be thou a guiding star above us, be thou a smooth path beneath us; kindle thou within our hearts a flame of love for our neighbours, to out foes, to our friends, to our kindred all, to all men on the broad earth; o merciful son of cerridwen, from the lowliest thing that liveth, to the name which is highest of all. hps then draws invoking pentagram before the hp and then hands the wand to him, together with the scourge. the maiden strikes a light and hands it to the high priest, who lig

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

and lives his own intense, internal, vibratory life. for a long period back of us, and perhaps at the present stage (for i do not believe that many of us would feel insulted if we were not regarded as having attained perfection, or having achieved the goal, we are most of us intensely selfish, and only mentally interested in the things that are going on in the world, and then probably because our hearts are touched, and we do not like being uncomfortable, or we are interested because it is the fashion; and yet, in spite of this mental attitude, our whole attention is focussed upon the things which concern our own individual life. we are in the atomic stage, intensely active in connection with our own personal problems. watch the throngs in the streets of any great city, and you will see ev

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

. when men have grasped the four facts here enumerated, and they are established as acknowledged truths in the consciousness of the race, then may we look for a return of that cycle of peace and rest and righteousness which is foretold in all the scriptures of the world. the sun of righteousness will then arise with healing in his wings, and the peace which passeth understanding will reign in the hearts of men. in dealing with this matter of the work of the occult hierarchy, in a book for the general public, much must be left unsaid. the average man is interested and his curiosity is aroused by reference to these personalities, but men are not yet ready for more than the most general information. for those who, from curiosity, pass on to desire and seek to know the truth as it is, more wil

fluently. his reading is wide and extensive, and all the current books and literature in various languages find their way to his study in the himalayas. he concerns himself largely with the vitalising of certain of the great philosophies, and interests himself in a number of philanthropic agencies. to him is given the work very largely of stimulating the love manifestation which is latent in the hearts of all men, and of awakening in the consciousness of the race the perception of the great fundamental fact of brotherhood. at this particular time the master m, the master k. h. and the master jesus are interesting themselves closely with the work of unifying, as far as may be, eastern and western thought, so that the great religions of the east, with the later development of the christian

an acknowledged force in the world and is recognised as one who can be depended upon to serve. men turn to him for assistance and help along his recognised line, and he begins to sound forth his note so as to be heard in deva and human ranks. this he does at this stage through the pen in literature, through the spoken word in lecturing and teaching, through music, painting and art. he reaches the hearts of men in some way or another, and becomes a helper and server of his race. two more characteristics of this stage might here be mentioned: the aspirant has an appreciation of the occult value of money in service. he seeks nothing for himself, save that which may equip him for the work to be done, and he looks upon money and that which money can purchase as something which is to be used for

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

horitative value of its source of inspiration. it should stand or fall solely on the basis of its own intrinsic worth, on the value of the suggestions made, and its power to foster the spiritual life and the intellectual apprehension of the reader. if this treatise has within it anything of truth and of reality, it will inevitably and unfailingly do its work, carry its message, and thus reach the hearts and minds of searchers everywhere. if it is of no value, and has no basis in fact, it will disappear and die, and most rightly so. all that is asked from the student of this treatise is a sympathetic approach, a willingness to consider the views put forth and that honesty and sincerity of thought which will tend to the development of the intuition, of spiritual diagnosis, and a discriminati

n the world, and is recognised as one who can be depended upon to serve. men turn to him for assistance and help along his recognised line, and he begins to sound forth his note so as to be heard not only in human but in deva ranks as well. this he does, at this stage, through the pen in literature, through the spoken word in lecturing and teaching, through music, painting and art. he reaches the hearts of men in some way or another, and becomes a helper and server of his race. two more characteristics of this stage might here be enumerated. the aspirant has an appreciation of the occult value of money in service. he seeks nothing for himself, save that which may equip him for the work to be done, and he looks upon money, and that which money can purchase, as something which is to be used

ingdoms. b. four material who are the forms of the four kingdoms on the upward arc. 4. the seven hierarchies of lives. 5. the seven groups of solar angels. there must not be confusion as to the distinction between the hierarchies of beings and the seven rays, for though there is close connection, there is no resemblance. the "rays" are but the primordial forms of certain lives who "carry in their hearts" all the seeds of form. the hierarchies are the manifold groups of lives, at all stages of unfoldment and growth who will use the forms.31(296) the rays are vehicles and are, therefore, negative receivers. the hierarchies are the users of the vehicles, and it is the nature of these lives and the quality of their vibration which under this great law of attraction brings to them the needed fo

nt, may enter in. they throw their beams ahead to illuminate the way. the adept of the funeral pyre, the master of the blazing sphere consumes himself. offering himself the one that is, the new-made threefold word, the sacred om, the fire of god, he treads the burning-ground, and blazes forth to those who watch as a radiant flaming sun. he..and draws the people onward to their goal, warming their hearts, producing dual fire, and leading all towards the portal of the sun and thence to.(gemini. the mystic word is veiled by letters four e, m, and a and o. in the significance of their numbers and the utilisation of their colours is the smoke dissipated. stanza xxxix- 756- a treatise on cosmic fire copyright 1998 lucis trust (from archaic formulas. no. 49) path iii. training for planetary logoi

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

lf am i" 6. concentrate now upon the words "thou god seest me" the mind is not permitted to falter in its concentration on their significance, meaning, and implications. 7. then, with deliberation bring the concentration work to a close, and say again with the mind re-focussed on the underlying ideas the following concluding statement "there is a peace that passeth understanding; it abides in the hearts of those who live in the eternal. there is a power that maketh all things new; it lives and moves in those who know the- 101- from intellect to intuition copyright 1998 lucis trust self as one" this is definitely a beginner's meditation. it has several focal points in it where a re-collection process and a re-focussing method is employed. there are many other meditation outlines which can b

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

f every kind, and (in the natural world so-called) through the instinct of protective motherhood. but it is essentially a group sentiency, and only in the coming aquarian age will its true nature find correct understanding and right appropriation. i touch on it here as it- 185- a treatise on white magic copyright 1998 lucis trust is one of the factors to be considered. only those, however, whose "hearts are opened and lifted up unto the lord" will know whereof i speak. it is needless for us to concern ourselves with that which lies far ahead of the race. immediate problems call for attention problems which are personal or racial and which all concern the control of the astral vehicle. opportunity is offered to demonstrate in chaos the potentialities of the ego or soul, and its capacity to

ohans who would function in dense physical bodies and thus meet the need of the rapidly awakening humanity. 6. the first outpost for the shamballa fraternity was the original temple of ibez and it was located in the centre of south america, and one of its branches at a much later period was to be found in the ancient maya institutions, and the basic worship of the sun as the source of life in the hearts of all men. a second branch was later established in asia, and of this branch the himalayan and southern indian adepts are the representatives, though the work is materially changed. at a later date than the present, discoveries will be made, revealing the reality of the old form of hierarchical work; ancient records and monuments will be revealed, some above ground and many in subterranean

carry to the intelligent reader some idea of the enormous progress which has been made in the magical work. in this way he will be enabled to go forward with optimism knowing that hitherto all has been good inasmuch as man has progressed in knowledge. out of the present welter of speech and of words, of lectures and of books, a few clear concepts will surely emerge which will find an echo in the hearts of men. thus also will men be led on into the new age, wherein "talk will die out and books come to naught" for the lines of subjective communication will lie open. men will recognise that noise acts as a deterrent to telepathic intercourse. the written word will not be needed either, for men will use symbols of light and colour to supplement through the eye what the subjective hearing has

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

e. man is the other person of the divine mystery. god needs man. it is god's will not only that he should himself exist, but man also, the lover and beloved" wrestlers with christ, by karl pfleger, p. 236- 3- from bethlehem to calvary copyright 1998 lucis trust 1 we are in process of passing from one religious age into another. the spiritual trends of today are steadily becoming more defined. the hearts of men have never been more open to spiritual impression than they are at this time, and the door into the very centre of reality stands wide open. paralleling, however, this significant development is a trend in the counter direction, and materialistic philosophies and doctrines of negation are becoming increasingly prevalent. to many, the whole question of the validity of the christian re

ut nevertheless of no vital import to the intelligent men and women of today, who pride themselves on their reasoning powers and upon their independence of ancient mental trammels and of old and dusty traditions? as to the perfection of the portrayed character of christ there is never any question. the enemies of christianity admit his uniqueness, his basic profundity and his understanding of the hearts of men. they recognise the intelligence of his ideas and sponsor them in their own philosophies. the developments which the carpenter of nazareth brought about in the fabric of human life, his social and economic ideals, and the beauty of the civilisation which could be founded upon the ethical teaching of the sermon on the mount are frequently emphasised by many who refuse to recognise his

14- from bethlehem to calvary copyright 1998 lucis trust will be transcended, its work of preparation being triumphantly accomplished, and christ will again give us the next revelation of divinity. if all that we now know of god is all that can be known, the divinity of god is but a limited matter. what the new formulation of truth will be, who can say? but the light is slowly pouring into men's hearts and minds, and in this lighted radiance they will vision the new truths and arrive at a fresh enunciation of the ancient wisdom. through the lens of the illumined mind man will shortly see aspects of divinity hitherto unknown. may there not be qualities and characteristics of the divine nature which are as yet totally unrecognised and unknown? can there not be revelations of god utterly unp

iate. each time, a symbol or form was seen which was indicative of the revelation. christ himself tells us that at the end of the age the sign of the son of man will be seen in the heavens.29 just as the birth at bethlehem was ushered in by a sign, that of the star, so shall that birth towards which the race is hastening be likewise ushered in by a heavenly sign. the appeal which goes up from the hearts of all true aspirants to initiation is beautifully embodied in the following prayer "there is a peace that passeth understanding; it abides in the hearts of those who live in the eternal. there is a power which maketh all things new. it lives and moves in those who know the self as one. may that peace brood over us; that power uplift us, till we stand where the one initiator is invoked, til

god's plan to the race in terms suited to each age and temperament. the uniformity of their life story, the appearance again and again of the virgin mother (whose name is frequently a variation of the name mary, the similarity in detail of the birth story, all indicate to us the constant re-enactment of a truth, so that from its dramatic quality and its repeated happening, god impresses upon the hearts of men certain great truths which are vital to their salvation. one of these truths is that the love of god is eternal, and that his love for his people has been steadfast and unalterable. whenever the time is ripe and the need of the people warrants it, he comes forth for the saving of the souls of men. krishna in ancient india proclaimed this truth in the majestic words "whenever there is

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

ng his eyes off his own accomplishment, will go to work in silent unison with the groups of all true servers. he will submerge his personality tendencies, his ideas and his ambitions in the greater good of the whole, and self will be lost to sight. perhaps no better suggestion can be made to the man or woman who seeks to function as a true server than to ask them to repeat daily, with their whole hearts and minds behind the words, the dedication at the conclusion of the esoteric catechism, which is included at the end of initiation, human and solar. i would remind such servers that if they revolt or are dismayed by the ideas embodied in the words, that is- 83- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust perhaps an indication of how much they n

ture, then new and perhaps more drastic ways will have to be found. at a gathering of the great ones not so long ago, the question was asked "what can we do? for this emergency must be met" a silence fell upon the assembled group. this lasted quite a long time and then they, one and all, simultaneously voiced the reply, speaking as if they were one person, such was the unanimity "let us touch the hearts of men anew with love, so that those who know will love and give. let us give love ourselves" the above may be a statement of fact, or it may be simply a symbolic and allegorical way of helping us to grasp our need. that is for us to decide. however, there may be those who will wish to say each morning in their morning meditation or at the noon day recollection the following words "i know

ing on a deplorable insufficiency whilst others of their fellowmen, in the same country, have too much and hold on to it, and frequently commit crimes to keep it. in a world full of activity, men are forced into a hated inertia through unemployment, and millions of men and women have nothing to do, but exist upon relief, through the charity of the well-intentioned, or upon crime, yet eating their hearts out (consciously or unconsciously) because the right of every human being to live and work and be self-supporting is denied them. in a world where all men desire peace and the opportunity to live in happiness at home or abroad, the nations everywhere are arming or are fortifying their frontiers in an effort to achieve that security which- 441- a treatise on the seven rays- volume ii: esoter

these people can make their presence effectively felt. it will be a force which can mould public opinion through the expression of intelligent love (with the emphasis upon the word intelligent) but which will employ no separative devices, no armed force, no coercion and no political scheming and manipulation. is it not possible so to evoke the spirit of good will, present but oft inactive in the hearts of all men, that there will be such a vast number of men and women of good will in the world consciously in touch with each other throughout the planet that their voice will not be negligible, nor their expressed desires impotent? it is this particular method of straightening out the world which the spiritual hierarchy has, at this time, determined to use. it is a somewhat slower method fro

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

re is nothing surprising in this statement or any particular cause for elation or for pleasure. an immense number of the world aspirants evidence through their aliveness to the spiritual issues, through the intensity of their aspiration and through their struggles to be good, self-sacrificing and wise that the life of the indwelling christ is most definitely moving in them and is present in their hearts. the initiation of "spiritual fixation upon the physical plane (as the birth at bethlehem, the first initiation, is sometimes called) has already been undergone by thousands, and they are sincerely and definitely moving forward upon the way. i would remind you here that many, many lives can elapse between the first initiation and the second long, long interludes of silent and almost unappar

can be come instantaneous and effective. it generates a protective force and at the same time makes you a living centre of light and love. be not distressed, my brother, but in calmness and in peace pursue your way. there is no life, at this time, without its difficult lot to bear, and what matter what it is? love all. serve all. preserve your mental integrity and be not influenced by those whose hearts are bitter or whose tongues are cruel. life is initiation and for this you are prepared. the crises in the life of the soul work out along certain lines as major initiations. i am here giving you a hint. for this too you are, as you know, being prepared. i stand behind you with understanding and with strength. i give you my blessing, my brother. note: under the most trying conditions, this

which i have chosen for you is intended to embody a statement of your life purpose. it is as follows "i know the law and towards the goal i strive. naught shall arrest my progress on the way. each tiny life within my form responds. my soul has sounded forth that call and clearer day by day it sounds. the glamour holds me not. the path of light streams clear ahead. my plea goes forth to reach the hearts of men. i seek, i cry to serve your need. give me your hand and tread the path with me" your usefulness to my group is that of emotional poise. see that you lose it not, whate'er betide. it means more than you can realise to your co-disciples. january 1933 my brother: since i last communicated with you, you have had many conditions to face which have inevitably promoted growth and developed

ith your usual linking up with those you ever remember in your meditation, giving them strength and light and knowing yourself to be an intermediary. 5. close with the invocation which you know and love so well "may the holy ones whose disciple i am show me the light i seek; give me the strong aid of their compassion and their wisdom. there is a peace which passeth understanding; it abides in the hearts of those who live in the eternal. there is a power which maketh all things new; it lives and moves in those who know the self as one. may that peace brood over us, that power uplift us till we stand where the one initiator is invoked, till we see his star shine forth" 6. sound the o.m. i particularly ask you to make your spiritual diary a more vital, more organised and more easily available

i seek to love and with my love to live. i seek not love for my own little self. 3rd month purification. let the fires of divinity burn out all dross. let the pure gold emerge. give me the gold of living love to shower upon the sons of men. 4th month light. into the light of the radiant presence of the self i pass and join all souls in service. 5th month service. i tread the lighted way into the hearts of men. i serve my brother and his need. those whom i, the little self, love not, i serve with joy because i love to serve. 6th month release. naught holds me now, except the bonds of love i hold in my own soul. september 1936- 371- discipleship in the new age- volume i copyright 1998 lucis trust my brother of olden time: forget not that it is not simply this group work and the fact that yo

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ly help humanity to make a great transition out of the materialistic system now dominating into one in which right human relations will be the basic characteristic. this new and better way of life will be developed for two main reasons: a. the purely spiritual reasons of human brotherhood, of peaceful cooperative enterprise and the constantly unfolding principle of the christ consciousness in the hearts of men. this may be deemed a mystical and visionary reason; it is already more controlling in its effects than is believed. b. the frankly selfish motive of self-preservation. the release of atomic energy has not only put into human hands a potent force which will inevitably bring in a new and better way of life, but also a terrible weapon, capable of wiping the human family off the face of

easily or rapidly changed. also, this change and the breaking down of the spirit of separateness has to be brought about in a world of men which is today full of distrust and fear and hardly aware of what is really needed able only to cry in unison: give us peace in our time! if by an act of immediate legislation the negro minority gained its full rights the problem would remain the same, for the hearts and minds of men would not have been altered and the solution would be entirely superficial; although the jews have gained their desire and palestine was handed over to them the anti-semitic feeling present with practically no exception in every nation remains exactly the same as before, plus the bloodshed in palestine. the problem goes far deeper than is often estimated; it is inherent in

at greater light which the new and anticipated revelation will surely bring? can the materialism for which the churches have stood and the failures of their representatives to teach the people aright be swept away? these were the things which were responsible for the world war (1914-1945. there could have been no war if greed, hate and separativeness had not been rampant upon the earth and in the hearts of men; these disastrous faults were there because the spiritual values had no place in the life of the people and this was due to the fact that for centuries they have had small place in the life of the churches. the responsibility rests squarely upon the churches. these are the questions with which the organized churches are confronted. within the churches today there are men responding t

have hitherto been blind to his presence with them and to the fact of his office and activities, ceaselessly carried forward on earth. he does not return to rule, for he has never left off ruling, working and loving; but men will come to recognize the signs of his activities and of his presence and will know that it is he who is over throwing the churches by the strength of his influence over the hearts and lives of men. men will then realize that the word "spiritual" has little reference to religion, as was hitherto its major significance, but that it connotes divine activity in every phase of human living and human thinking; they will grasp the stupendous truth that sound economics, clear humanitarianism, effective education (as it fits men for world citizenship) and a science, dedicated

ecognize that he is truly here as he has been ever since he apparently left the earth; he will come in the sense also that he will overshadow, inspire and directly guide and personally confer with his advanced disciples as they labour in the field of the world, in the effort to establish right human relations and as they become known as the directing agents of god's will; he will come also in the hearts of men everywhere, manifesting as the indwelling christ, struggling towards the light and influencing the lives of men towards conscious recognition of divinity. men on a large scale will then pass through the bethlehem experience, the christ in them will come to the birth and they will become "new men. it will be for the dissemination of these existing truths that the church of the future

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ss of his coming and for it we are already preparing. a study of the daily press will prove this. it is the invocative appeal of the many groups working on behalf of humanity (consciously or unconsciously made) which will bring him forth. those who carry out this great act of invocation are the spiritually minded people, the enlightened statesmen, the religious leaders and the men and women whose hearts are full of goodwill. they will evoke him if they can stand with massed intent, with hope and with expectancy. this preparatory work must be focussed through and implemented by the world intelligentsia and leading lovers of humanity, by groups dedicated to human betterment and by representative unselfish people. the success of the effort now being planned by christ and the spiritual hierarc

s plan of love and light, working through mankind, may "seal the door where evil dwells" the final line then contains the idea of restoration, indicating the keynote for the future and that the day will come when god's original idea and his initial intention will no longer be frustrated by human free will and evil pure materialism and selfishness; the divine purpose will then, through the changed hearts and goals of humanity, be achieved- 17- the reappearance of the christ copyright 1998 lucis trust this is the obvious and simple meaning and it ties in with the spiritual aspiration of all men everywhere. the use of this invocation or prayer and the rising expectancy of the coming of the christ hold out the greatest hope for mankind today. if this is not so, then prayer is no use and only a

before the father, the lord of the world, will together see the glory of the lord and eventually pass to higher service of a nature and a calibre unknown to us. i write here in no fanatical or adventist spirit; i speak not as a speculative theologian or an exponent of one phase of religious, wishful thinking. i speak because many know that the time is ripe and that the appeal of simple, faithful hearts has penetrated to the highest spiritual sphere- 20- the reappearance of the christ copyright 1998 lucis trust and set in motion energies and forces which cannot now be stopped. the invocative cry of distressed humanity is today of such a volume and sound that united to the wisdom and the knowledge of the spiritual hierarchy it has given rise to certain activities in the father's house. thes

essing well; men and women everywhere and in every department of life are enunciating those new truths which should in the future guide human living; they are building those new organisations, movements and groups large or small which will familiarise the mass of men with the reality of the need and the mode of meeting it. this they are doing because they are driven thereto by the warmth of their hearts and by their loving response to human distress; without formulating it thus to themselves, they are, nevertheless, working to bring into visibility the kingdom of god on earth. no denial of these facts is possible, in view of the multiplicity of organisations, books and speeches. thirdly we are told that christ might come in person and walk among men as he did before. this has not yet taken

those earlier simpler days but those members of our human family who today recognise him and are preparing to work with him as far as in them lies. it is a different world to which he is now planning to return and this is largely due to the intellectual development of the mass of men. this presents him with stupendous difficulties, for the intellects of men must now be reached and not just their hearts (as in the earlier days) if the will of god is to be intelligently carried out on earth. his major task is surely the establishing of right human relations in every department of human living. i would ask you to use your imagination and endeavour to think out what must be the implications of the task which confronts him; i would ask you to ponder on the difficulties which he must inevitably

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

f the disciple. the buddha had a second ray soul, a first ray personality and a sixth ray mind a very rare phenomenon. the christ had a second ray soul, a sixth ray personality (which accounted for his close relationship with the master jesus, plus a first ray mind. these three all embodied the essences of the spiritual life and all of them were enabled to set their seal upon history and upon the hearts of men, largely through the potency of their sixth ray expression. all of them embodied also the new spiritual impulse which their day and age required and all of them for centuries by the strength of their living love and power brought the vision and the aspiration of humanity back to those spiritual essentials whereby men must live. all of them were part of the directing group of lives wh

d deeper sense in which it will prove true. when the intent and purpose of the great life which works through shamballa is carried out and is in process of expression, a light will be revealed which has never yet been seen or known. there is a word in the christian scriptures which says "in that light shall we see light" this means that through the medium of the light of wisdom shed abroad in our hearts through the ageless wisdom, we shall eventually see the light of life itself something meaningless and inexplicable to humanity at present but which will be later revealed when the present point of crisis is surmounted. of its nature and its effect i have naught to say to you at present. i would like here to interpolate some remarks. it is of deep moment to realise that great britain and th

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

t. the lord of light, the buddha, undertook to focus in himself the illumination which would eventually make possible the dissipation of glamour. within the world of illusion the world of the mental plane appeared the christ, the lord of love himself, who embodied in himself the power of the attractive will of god. he undertook to dispel illusion by drawing to himself (by the potency of love) the hearts of all men, and stated this determination in the words "i, if i be lifted up, will draw all men unto me (john 12:32) from the point they then will have reached, the world of spiritual perception, of truth and of divine ideas will stand revealed. the result will be the disappearing of illusion. the combined work of these two great sons of god, concentrated through the world disciples and thr

g of all past illusions and the gradual revelation of the new truths of which all past ideals and so-called formulations of truth have only been the signposts. ponder on that statement. the signpost indicates the way to go; it does not reveal the goal. it is indicative but not conclusive. so with all truth up to the present time. the demand is, therefore, for knowers and for those whose minds and hearts are open; who are free from preconceived ideas fanatically held, and from ancient idealisms which must be recognised as only partial indications of great unrealised truths truths which can be realised in great measure and for the first time if the lessons of the present world situation and the catastrophe of the war are duly learned and the sacrificial will is called into play. i have made

ill be better "protected by the spirit of understanding" than any previous one. this is the significance of the words of the new testament "every eye shall see him; humanity as a whole will recognise the revealing one. in past ages the messenger from on high was only recognised by and known to a mere handful of men, and it took decades and sometimes centuries for his message to penetrate into the hearts of humanity. the stress of the times also and the development of the sense of proportion, plus an enforced return to simplicity of living and requirements may save the coming revelation from too swift and quick submergence in the fire of the great illusion. it will be apparent to you from the above that the mode of handling world affairs, states of consciousness and conditions in the three

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

o that which he evokes from his surrounding physical environment and from humanity. he becomes a power station en rapport with the hierarchy and he receives and distributes (in response to the evocative call of humanity and human need) the energy received. he also becomes a "receiver of light" and of spiritual illumination, and a distributor of light in the dark places of the world and into human hearts. he is, therefore, an invocative and evocative centre for use by the hierarchy in the three worlds of human evolution. xiv. higher aspects of relationship the word telepathy has been used primarily to cover the many phases of mental contact and the exchange of thought without the use of the spoken or written word or sign. however, what is thus understood in this modern usage does not cover

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

heavens and corroborated by the activity of the stars, and thus feel sure of the ending of this immediate tragic situation. it is interesting to note that the seventh ray of ceremonial law and order works through uranus which is today the transmitter of sirian force via pisces to the hierarchy. from that "middle centre" it passes to that sensitive band of disciples, aspirants and workers to whose hearts and hands is committed the heavy task, incident to the re-organisation and the rebuilding of the- 262- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust shattered world structure. the seventh ray has sometimes been called a peculiar name by knowers. it is regarded as the "ray of ritualistic decency" it aids and inaugurates the appearing of a new world o

d deeper sense in which it will prove true. when the intent and purpose of the great life which works through shamballa is carried out and is in process of expression, a light will be revealed which has never yet been seen or known. there is a word in the christian scriptures which says "in that light shall we see light; this means that through the medium of the light of wisdom shed abroad in our hearts through the ageless wisdom, we shall eventually see the light of life itself something meaningless and inexplicable to humanity at present but which will be later revealed when the present point of crisis is surmounted. of its nature and its effect, i have naught to say to you at present. i would like here to interpolate some remarks. it is of deep moment to realise that great britain and t

ntact and interplay between the two centres: humanity and hierarchy. when this is better established, there can be organised and known cooperation and the members of both great centres can "stand together with massed intent" this massed intent will be the correspondence upon the mental plane of the massed intent of the general public who stand with the power of appeal upon their lips and in their hearts. to this appeal must be added the focussed will of the world thinkers and intuitives who will use their minds and brains in the affirmation of right. it was for the reason that the will aspect was involved that i made our last point in our consideration of the seven rays to be a consideration of the rays, constellations and planets, as given in tabulation x. the inter-relation there given c

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

therwise have been the case. we are all very human and she was very human too. why did she suffer? because her chosen path is on the line of the world saviours. she has gone back to her own master k. h. for yet more daring work with him for the christ. she asks us to keep the arcane school bright and shining as it is now, to keep it filled with the saving power of a world-wide gathering of loving hearts, which it is, and to see to it that we truly serve. sincerely yours (signed) foster bailey new york december 16, 1949 introduction what finally decided me to write about my life was a letter i had in 1941 from a friend in scotland who said that he felt that i would really render a service if i could show people how i became what i am from what i was. it might be useful to know how a rabid

ous effusion. i am a flippant and humorous person and almost painfully ready to see the funny side of things. between you and me, people's profound interest in themselves and in their souls and all the intricacies of related experiences almost staggers me. i want to shake them and say "come outside and find your soul in other people and so discover your own" what is going on in people's minds and hearts and what is happening in the world of men is the fundamental interest. the broad sweeps of human progress from the primeval age to the dawn of the impending new civilisation is of interest and all of spiritual import. the self-disclosures of the mystic of medieval times have their place but it lies