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BOOK OF BARUCH

and the people of the land, from jerusalem, and brought them unto babylon. 10 and they said, behold, we have sent you money to buy you burnt offerings, and sin offerings, and incense, and prepare ye manna, and offer upon the altar of the lord our god; 11 and pray for the life of nabuchodonosor king of babylon, and for the life of balthasar his son, that their days may be upon earth as the days of heaven: 12 and the lord will give us strength, and lighten our eyes, and we shall live under the shadow of nabuchodonosor king of babylon, and under the shadow of balthasar his son, and we shall serve them many days, and find favour in their sight. 13 pray for us also unto the lord our god, for we have sinned against the lord our god; and unto this day the fury of the lord and his wrath is not tur

e 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 jerusalem, according to the things that were written in the law of moses; 3 that a man should eat the flesh of his own son, and the flesh of his own daughter. 4 moreover he hath delivered them to be in subjection to all the kingdoms that are round about us, to be as a reproach and desolation among all the people round about, where the lord hath scattered them. 5 thus

ge is the place of his possession! 25 great, and hath none end; high, and unmeasurable. 26 there were the giants famous from the beginning, that were of so great stature, and so expert in war. 27 those did not the lord choose, neither gave he the way of knowledge unto them: 28 but they were destroyed, because they had no wisdom, and perished through their own foolishness. 29 who hath gone up into heaven, and taken her, and brought her down from the clouds? 30 who hath gone over the sea, and found her, and will bring her for pure gold? 31 no man knoweth her way, nor thinketh of her path. 32 but he that knoweth all things knoweth her, and hath found her out with his understanding: he that prepared the earth for evermore hath filled it with fourfooted beasts: 33 he that sendeth forth light, a

e word of the holy one, rejoicing in the glory of god. chapter 5 cut off, o jerusalem, the garment of mourning and affliction, and put on the comeliness of the glory that cometh from god for ever. 2 cast about thee a double garment of the righteousness which cometh from god; and set a diadem on thine head of the glory of the everlasting. 3 for god will shew thy brightness unto every country under heaven. 4 for thy name shall be called of god for ever the peace of righteousness, and the glory of god's worship. 5 arise, o jerusalem, and stand on high, and look about toward the east, and behold thy children gathered from the west unto the east by the word of the holy one, rejoicing in the remembrance of god. 6 for they departed from thee on foot, and were led away of their enemies: but god br

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mystical hymn. it reaches the pools of the two truths, shown by the two quadrangular figures; it passes through anrutf, the gate of the north, and through the gate of tajeser, and it saith to the mystical guardians 'give me your strength, for i am made even as ye. then comes the mystical eye of osiris representing the orb of the sun, and the cow, symbolic of the great water, the blue firmament of heaven. next the adoration of the lords of truth behind the northern heaven 'hail unto ye, ye lords of truth, ye chiefs behind osiris! ye followers of her whose peace is sure' then the soul arises at the mystic pool of persea trees, wherein is horus, symbolized by the great cat, who slays the evil serpent, apophis. last of the symbols of the 17th chapter is the adoration of the creator in his bark

a lunar goddess. from an occult point of view, the underworld equates with the lower unconscious mind, and the moon, represented by the sphere of yesod, is the first sephira reached on the inner mystic journey up the tree of life. malkuth is closely linked with the universe card. the path of the flaming sword is the path of creation. according to the early qabalist, when lucifer was thrown out of heaven by michael, the flaming sword blocked him from returning. the path shows the order of the sephiroth by how they were created, from the supernal or celestial triangle of kether, chokmah, and binah to the moral triangle of chesed, geburah, and tiphareth. then finally the mundane triangle of netzach, hod, and yesod. from yesod came malkuth, or the physical world. key sephira hebrew english tra

1 10 INITIATION CEREMONY

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 letters, and by its number 5, the pentagram, malkah the bride, ruling in her kingdom malkuth, crowned with a crown of twelve stars. these twelve circles further represent the 12 foundations of the holy city of the apocalypse while in christian symbolism the sun and the twelve signs are referred to christ and his twelve apostles. heg: le

rade of theoricus you will be required to pass an examination in certain subjects. 1) the names and alchemical symbols of the three principles of nature. 2) the metals attributed in alchemy to the seven planets. 3) the names of the alchemical particular principles, the sun and moon of the philosophers, the green lion, the king and queen. 4) the names and astrological value of the twelve houses of heaven. 5) the names, astrological symbols and values of the aspects of the planets. 6) the meaning of the querent and quesited. 7) the four great classes of astrology. 8) the arrangement of the ten sephiroth, hebrew and english, in the tree of life. this is especially important. 9) the three pillars of the same. 10) the names of the four orders of elemental spirits. 1) the names and descriptions

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

athenism was to them an abomination (see suppl. and what their words or their wonder-working gifts could not effect, was often to be executed against obdurate pagans by placing fire and sword in the hands of christian proselytes. the triumph of christianity was that of a mild, simple, spiritual doctrine over sensuous, cruel, barbarizing paganism. in exchange for peace of spirit and the promise of heaven, a man gave liis earthly joys and the memory of his ancestors. many followed the inner prompting of their spirit, others the example of the crowd, and not a few the pressure of irresistible force. although expiring heathenism is studiously thrown into the shade by the narrators, there breaks out at times a touching lament over the loss of the ancient gods, or an excusable protest against in

lbe haben gesehen (shoukl have seen that stroke; eol. 198, 18. karl 72. got selbe moht ez gerne sehen; trist. 6869. ein puneiz (diadem, daz in got selber mohte sehen; frauend. 84, 16. gestriten dazz d'engel mohten hceren in den niun koeren; willeh. 230, 27. si mohte nach betwingen mite (might nigh compel withal) eines engels gedanc, daz er vil lihte cincn ivanc durch si von himele taic (fail from heaven for her; iw. 6500 (imitated by ottocar 166. icli weiz daz wol, daz sin got niclit vcrdrilzze; ms. 2, 127^ ir har gelich dem golde, als ez got tailnschcn soldo; ms. 2 62. sin swert dat geinc (ging, went) an siner hant, dat got selve vrdchdc mere (woidd ask to know, we der ritter were? dey engele muosten lachen, dat hey is sus kunde machen; haupts zeitschr, 3, 24. this hilarity of the attenda

ta en alto, cid 800. 2352. 2465. qui la amont el seint eel maint (abides, ben, 26018. qui maint el firmament, berte 129. 149. der hoho sizet unde nideriu sihet, n. ps. 112, 5. qui haut siet et de loing mire, ben. 11687. qui haut siet et loins voit, berte 44, 181. guitecl. 2, 139. der liber der blauen decke sitzt, melander jocoseria 1, 439. cot almahtico, dii himil inti erda gaworahtos (wroughtest heaven and earth, wessobr. geb. eel scnhor, qui lo nion a creat, ferabr. 775( ui tot le mont forma, berte 143. que fezit nueyt e dia, ferabr. 3997. per aycel senhor que fetz eel e rozada (sky and dew, ferabr. 2994. 4412. qui fist ciel et rousee, berte 28. qq. 111. 139. 171. 188. aimon 876. qui feis mer salee, berte 67. qui fist et mer et onde, meon 3, 460. des hant daz mer gesalzen hat, parz. 514

n, gen. bene f, credm. 152, 26, in chaucer hotie, engl. boon; from it, hena supplex, bensian supplicare. lastly the icel. swed (hjrlca, dun. dyrkc, which like the lat. colere is used alike of worship and of tillage, seems to be a recent upstart, unknown to the on. language. on the form and manner of heathen prayer we lack information; i merely conjecture that it was accompanied by a looking up to heaven, bending of the body (of which bidjan gave a hint, folding of hands, bowing of knees, uncovering of the head. these gestures grow out of a crude childlike noti.n of antiquity, that the human suppliant presents and submits himself to the mighty god, his conqueror, as a defenceless victim (see suppl. precari dsos ccclumque snspicere is attested by tacitus himself. germ. 10. genuflectere is in

ade niht versagen. wigal. 4458. die juncvrouwen baten alle got, nu ist er so gnsedec unt so guot unt so reine gemuot, daz er niemer kunde so manegem stiezen munde betelichiu dine versaoen. iw. 5351. 1 at the abrenuntiatio one had to face the sunset, with wrinkled brow (fronts caperata, expressing anger and hatred; but at the confession of faith, to face the sunrise, arith eyes and hands raised to heaven; bingham lib. xi. caj. 7. 13.14. conf. joh. olavii synt. de baptismo, pp. 64-5. sackifice. 35 in (to the nuns) waron de munde so royt, so wes si god baden, of syt mit vlize daden, he id in nummer inkunde dem rosenroten munde bedelicher dinge versagen. ged. von der vrouwen sperwere, cod. berol. 184, 54^ hence: helfen singen, ms. 1, 57. 2, 42^ conf. cento novelle 61^ sacrifice. the word opfer

3 8 INITIATION CEREMONY

and said i am the sun at equinox initiating summer and heralding winter, mild and genial in operation, giving forth or withdrawing the vital heat of life. thus far is the voice of axiokersa. heg: places theoricus in a seat in west between himself and hiereus, facing hiereus and takes from him solar greek cross. hiero: the father of all congregated the 7 firmaments of the kosmos circumscribing the heaven with convex form. he constituted a septenary of wandering existences suspending their disorder in well disposed zones. he made them 6 in number and for the 7th he cast into the midst thereof the fire of the sun; into that center from which all lines are equal. that the swift sun may come round that center, eagerly urging itself towards that center of resounding light. as rays of light his l

e temple is properly guarded. hiero: let us adore the lord and king of water (knocks) all face east. hiero: let elohim tzabaoth be praised unto the countless ages of time. amen. hiero: quits his place and goes to tablet of water in west. all face west. hiero: let us rehearse the prayer of the undines or water spirits (knocks) terrible king of the sea, thou who holdest the keys of the cataracts of heaven and who enclosest the subterranean waters in the cavernous hollows of earth; king of the deluge and of the rains of spring; thou who openest the sources of the rivers and of the fountains, thou who commandest moisture which is as it were the blood of the earth, to become the sap of the plants, we adore thee and we invoke thee. speak thou unto us thy mobile and changeful creatures in the gre

4 7 INITIATION CEREMONY

the path now open before you is the 28th leading from the grade of theoricus to the grade of philosophus. take in your right hand the solid pyramid of the elements and follow the guide of the path. heg: circumambulates hall once with practicus. hiero: as they approach rises, the red lamp in his hand. they halt before him. hiero: the priestess with the mask of isis spake and said i am the rain of heaven, descending upon the earth, bearing with it the fructifying and germinating power. i am the plenteous yielder of harvest; i am the cherisher of life. heg: leads practicus round to the seat of the hiereus. hiereus: as they approach rises with red lamp in his hand. they halt before him. hiereus: the priestess with the mask of nephthys spake and said i am the dew descending noiseless and silen

ming the earth with countless diamonds of dew; bearing down the influences from above in the solemn darkness of night. heg: leads practicus round to his own seat, takes red lamp in his hand and thus addresses the practicus. heg: the priestess with the mask of athor spake and said 1 am the ruler of mist and cloud; wrapping the earth as it were with a garment floating and hovering between earth and heaven. i am the giver of the mist veil of autumn, the successor of the dew clad night. heg: replaces lamp and seats practicus west of and close to the altar facing hierophant, then returns to his own seat. hiero: where the paternal monad is, the monad is enlarged and generateth two. and beside him is seated the duad, and both glittereth with intellectual sections, also to govern all things and to

10 sephiroth in balanced disposition, before which the formless and the void rolled back. it also is the opened out form of the double cube, and of the altar of incense (places cross aside) the 27th path of the sepher yetzirah which answereth unto the letter peh is called the exciting intelligence, and it is so called because by it is created the intellect of all created beings under the highest heaven and the excitement of the motion of them. it is, therefore, the reflection of the sphere of mars, and the reciprocal path connecting netzach with hod, victory with splendor; it is the lowermost of the three reciprocal paths. hiero: heg: pract: move to the west of altar. heg: before you upon the altar is the 16th key of the tarot which symbolically resumes these ideas. it represents a tower

etzach with hod, victory with splendor; it is the lowermost of the three reciprocal paths. hiero: heg: pract: move to the west of altar. heg: before you upon the altar is the 16th key of the tarot which symbolically resumes these ideas. it represents a tower struck by a lightening flash, proceeding from a rayed circle and terminating in a triangle. it is the tower of babel struck by the fire from heaven. it is to be noted that the triangle at the end of the flash issuing from the circle forms exactly the astrological symbol of mars. it is the power of the triad rushing down and destroying the columns of darkness. three holes are rent in the walls, symbolizing the establishment of the triad therein, and the crown at the summit of the tower is falling, as the crowns of the kings of edom fell

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

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ublished, appointing heinrich kramer and jakob sprenger as inquisitors against witchcraft and heresy. these two clerics wrote the malleus maleficarum, the notorious hammer of the witches, which described in lurid detail the tortures that could be used to obtain confessions from suspected witches. in it, they adopted the policy that it was better to kill an innocent person who would be rewarded in heaven by god than to allow a guilty person to remain unpunished. this book became the best-seller of its time and was quoted to justify the atrocities practised against witches in mainland europe and scandinavia. although torture to obtain a confession was not permitted in england except by royal assent, many inquisitors were very cruel even to young victims, who would eventually confess in the h

year. even during the twentieth century, she was remembered on the hill of aine in ireland, by torchlight processions and burning straw at midsummer and also at the old corn harvest, lughnassadh, at the beginning of august. she is also linked with love, fertility and healing. ama-terasu omikami ama-terasu omikami is the ancient japanese sun goddess. her name means 'great august spirit shining in heaven' but she is also called shinmet 'divine radiance' and o-hiru-me-no-muchi 'great female possessor of noon. she is good for female-focused sun rituals and for ceremonial magick. helios the greek god helios, known to the romans as sol, was regarded as the sun itself. he ascended the heavens in a chariot drawn by winged snow-white horses to give light and in the evening descended into the ocean

ike ceres, she mourns for her lost daughter persephone for three months of the year and so is another icon for those who are feeling sorrow or loss and for maternal sacrifice. but she can be invoked for all matters of abundance, for reaping the benefits of earlier work or effort, for all mothering rituals and as a protectress of animals. innana innana was a sumerian goddess, known as the queen of heaven, who evolved into the babylonian goddess ishtar. innana was goddess of beauty, abundance, fertility and passion, famed for her loveliness and her lapis lazuli necklaces. she was the first goddess of the morning and evening stars, a legacy that has passed to aphrodite and venus. like many of the mother goddess icons, she descended into the underworld annually to face and overcome many trials

rede. widdershins: anti-clockwise, moonwise, or against the sun. the direction used in closing a circle, banishing or removing pain and in banishing magick generally. see also deosil. yin and yang: the complementary components of everything in life, according to ancient chinese philosophy. yang is the original sun concept of light, power, masculinity, assertiveness, logic and action. it controls heaven and all things positive. it is balanced by yin, the original moon concept of darkness, receptivity, femininity, intuition, acceptance and inaction. yin controls the earth and all things negatifothe sacred magic of abramelin the mage introduction and book i translated by s.l. mac gregor mathers the sacred magic of abramelin the mage introduction and book i this adobe acrobat edition contains

ABRAMELIN1

visibly here in this place, 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 wi

ife and a servant remained in my own house, and i began to accustom myself to the solitary life, which it was to me extremely difficult to support, because of the melancholic humour which dominated me, and i lived thus till the season of easter which i celebrated with all the family according to custom. then first, on the following day, in the name and to the honour of god almighty the creator of heaven and of earth, i commenced this holy operation, and i continued it for six moons without omitting the slightest detail, as thou wilt understand later. and the period of the six moons being expired, the lord granted unto me his grace by his mercy; according to the promise made unto our forefathers, since while i was making my prayer unto him he deigned to grant unto me the vision and appariti

ABRAMELIN2

with its bands and feet is reckoned as wisdom and magic! the physician, the astrologer, the enchanter, the sorceress, the idolater, and the sacrilegious, is called of the common people a magician! also he who draweth his magic whether from the sun, whether from the moon, whether from the evil spirits, whether from stones, herbs, animals, brutes, or lastly from thousand divers sources, so that the heaven itself is astonished thereat. there be certain who draw their magic from air, from earth, from fire, from water, from physiognomy, from the hand, from mirrors, from glasses, from birds, from bread, from wine, and even from the very excrements themselves; and yet, however, all this is reputed as science! i exhort you, ye who read, to have the fear of god, and to study justice, because infall

ceremonies which are tainted with idolatry, and the like? but let none of this disquiet you in the least; answer them in few words, and laughingly, that it is none of their business to discuss these matters with you, and to deliver their opinions concerning them; and that although you may be a worthless wretch and a great sinner, you will yet hope that the true and only god, who hath created the heaven and the earth, and who hath condemned them97 and brought them into submission under your feet, will forgive you your sins, both now and in future, whatever may be the religion which you profess (further that) you wish to know, understand, confess, and honour no other than the great and only god, the lord of light, by whose power, virtue, and authority you command them to obey you. when you

ments whereof the evil enchanters and sorcerers make employ, are in no way wrought by the true method, and they only have power to execute their end in proportion to the tributes, sacrifices, and pacts, rendered in return, which latter evidently bring about the loss of the soul, and very frequently that of the body as well. consider that it is the pride of (the demon) which hath chased him out of heaven, and think what a heartbreaking thing it is for him to see a man, made of vile earth, command him who is a spirit, and who was created noble, and an angel (as well; and also that it is necessary that he should submit himself unto man, and obey him, not of his own free will, but by force, and by a power of command which god hath given unto man, to whom he is forced to humiliate himself, and

is own free will, but by force, and by a power of command which god hath given unto man, to whom he is forced to humiliate himself, and to obey, he, who had the greatest difficulty in submitting himself unto his creator. and yet, notwithstanding all this, he is obliged by his most profound humiliation, and by his most severe suffering, to submit himself unto man, for whom further is destined that heaven which he himself hath lost for an eternity. wherefore you should continue the operation, and have recourse unto the lord, and in no way be troubled, for you shall vanquish every difficulty, seeing that the lord never faileth those who put all their confidence in him. of abramelin the mage 107 you may only give this sacred operation unto two persons; and in the case of your giving it unto a

ABRAMELIN3

the lord shall have sufficient force to command the spirits and to constrain them to obey him (they, namely) who have the same virtue and power, which god hath granted unto them, they having lost nothing hereof; and they also being spirits from god and herein differing from thee who art drawn from the mire, as gold is from lead; and that their sin is notorious, for the which they were chased from heaven; figure also unto thyself, that a spirit which of his own nature is all vanity, would not be likely to submit himself unto thee without a superior force (compelling him, neither would he wish to obey thee nor to serve thee.8 he who shall reflect and reason upon these particulars will know that all things come unto us from god, and that it is he who wisheth and commandeth that the evil spiri

iel given at the end of the work. 16. this whole passage is awkwardly and obscurely worded in the french. by the person of great mind, i suppose that abraham intends to designate abra-melin. the sacred magick 221 thine eyes. also forget not the slightest thing which i have said unto thee in these three books, for with the help of god who ruleth and governeth all things, and reigneth gloriously in heaven and upon earth, and whose divine justice shineth in hell; if thou hast recourse unto him and puttest all thy confidence in his divine mercy, thou shalt obtain this holy science and magic whose power is inexpressible. then, a my son! and whosoever may attain thereunto; remember to praise and glorify the lord, and to pray unto him that he may be willing to deign and accord unto me his holy gl

ADEPTUS MINOR INITIATION

n attestation of my having passed the pentagonal examination. by virtue of these honors and dignities, i now come to demand my reception and acknowledgement as an adeptus minor of the 5=6 grade of the second order" second "o aspirant; it is written that he who exalteth himself shall be abased, but that he who humbleth himself shall be exalted. blessed be the poor in m for theirs is the kingdom of heaven. it is not by proclamation of honors and dignities, great though they may be, that thou canst gain admission to the tomb of the adepti of the rose of ruby and the cross of gold, but only by that humility and purity of m that befitteth the aspirant unto higher things. associate adeptus minor, bring unto me the recommendation and attestation which he beareth, and test thou his knowledge ere h

dost what thou wilt with thy mighty 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 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 knee

e 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 christ, ye shall also reign with him" second (marks heart in silence "let

courge of severity, the emblems of those eternal forces betwixt which the equilibrium of the universe dependeth; those forces whose reconciliation is the key of life, whose separation is evil and death. therefore thou art inexcusable, whosoever thou art, that judgeth another, for in that thou condemnest another, thou condemnest but thyself. be thou therefore merciful, even as thy father who is in heaven is merciful. remember that tremendous obligation of rectitude and self-sacrifice which thou has voluntarily taken upon thyself, and tremble thereat. and let the humble prayer of thy heart be 'god, be more merciful to me a sinner, and keep me in the pathway of truth' third "thus then, did frater n.n. and his companions, having moved aside the circular altar, and having raised the brazen plat

ALEE J BOOK OF AIWASS

y prayed to mother mary and received an inspirational message in a dream which helped change the course of their life, i simply smile and nod. when daemons walk among us, they choose the time and the place, unlike younger souls, but there are no virgin births or "immaculate conceptions" it must be stressed that, as a race, the ancient ones come infrequently and they are not fighting a turf war in heaven as our primitive mythologies suggest. joan of arc was an incarnated daemon, as were christ and buddha, but then, so was charles manson. a juvenile nursery rhyme goes "there was a little girl, who had a little curl, right in the middle of her forehead (third eye. and when she was good, she was very, very good, but when she was bad, she was horrid" passions are magnified in those who are more

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ind quickly responds to this training; it very soon automatically rejects as unreal anything which is not jupiter. everything else escapes notice. and when the time comes for the ceremony of invocation which i have been consistently preparing with all devotion and assiduity, i am quickly inflamed. i am attuned to jupiter, i am pervaded by jupiter, i am absorbed by jupiter, i am caught up into the heaven of jupiter and wield his thunderbolts. hebe and ganymedes bring me wine; the queen of the gods is throned at my side, and for my playmates are the fairest maidens of the earth. 7. now what is all this but to do in a partial (and if i may say so, romantic) way what the yogi does in his more scientifically complete yet more austerely difficult methods? and here the advantage of magick is that

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

holds sway. the poetically similar period in france is 1850 to 1870. hugo is in exile, and all his brethren are given to absinthe or to hashish or to opium. there is however another consideration more important. there are some men who possess the understanding of the city of god, and know not the keys; or, if they possess them, have not force to turn them in the wards. such men often seek to win heaven by forged credentials. just so a youth who desires love is too often deceived by simulacra, embraces lydia thinking her to be lalage. but the greatest men of all suffer neither the limitations of the former class nor the illusions of the latter. yet we find them equally given to what is apparently indulgence. lombroso has foolishly sought to find the source of this in madness--as if insanit

ssociates of rimbaud and bibi la puree. shakespeare consorted with the earls of pembroke and southampton. marlowe was actually killed during a brawl in a low tavern. and when we consider the sex-relation, it is hard to mention a genius who had a wife or mistress of even tolerable good character. if he had one, he would be sure to neglect her for a vampire or a shrew. a good woman is too near that heaven of reality which he is sworn to renounce! and this, i suppose, is why i am interested in the woman who has come to sit at the nearest table. let us find out her story; let us try to see with the eyes of her soul! v. she is a woman of no more than thirty years of age, though she looks older. she comes here at irregular intervals, once a week or once a month, but when she comes she sits down

ots, chatting with two boys in khaki from the border. there is the creole girl in pure white cap-a-pie, with her small piquant face and its round button of a nose, and its curious deep rose flush, and its red little mouth, impudently smiling. around these islands seems to flow as a general tide the more stable life of the quarter. here are honest good-wives seriously discussing their affairs, and heaven only knows if it be love or the price of sugar which engages them so wholly. there are but a few commonplace and uninteresting elements in the cafe; and these are without exception men. the giant big business is a great tyrant! he seizes all the men for slaves, and leaves the women to make shift as best they can for--all that makes life worth living. candies and american beauty roses are of

by overdressing. here there is nothing extravagant, nothing vulgar, none of the near-paris-gown and the lust-off-bond-street hat. nor is there a single dress to which a quaker could object. there is neither the mediocrity nor the immodesty of the new york woman, who is tailored or millinered on a garish pattern, with the eternal chorus girl as the ideal--an ideal which she always attains, though (heaven knows) in "society" there are few "front row" types. on the other side of me a splendid stalwart maid, modern in muscle, old only in the subtle and modest fascination of her manner, her face proud, cruel and amorous, shakes her wild tresses of gold in pagan laughter. her mood is universal as the wind. what can her cavalier be doing to keep her waiting? it is a little mystery which i will no

ALEISTER CROWLEY ACROSS THE GULF

llus of set, and let her bowels be devoured by apep; let her be prostituted to the lust of besz, and let her face be eaten by the god. it is not good to write his name. then they loosed me, and i lay smiling in the pool. they lifted me up and brought me to the feet of the goddess, so that i might kiss them. and as i kissed them such a thrill ran through me that i thought myself rapt away into the heaven of amoun, or even as asi when hoor and hoor-pa-kraat, cleaving her womb, sprang armed to life. then they stripped me of my robes, and lashed me with fine twigs of virgin hazel, until my blood ran from me into the pool. but the surface of the silver swallowed up the blood by some mysterious energy; and they took this to be a sign of acceptance. so then they clothed me in the right robes of a

lf.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, displeasure on his forehead, insulted majesty in his eyes. then a pillar of dust whirled down from the vault of heaven, even unto me as i stood alone, half-defiant, in the midst of the temple while the priests and the people cowered and wailed afar off. it rent the massy roof as it had been a thatch of straw, whirling the blocks of granite far away into the nile. it descended, roaring and twisting, like a wounded serpent demon-king in his death-agony; it struck me and lifted me from the temple; it bore me t

isis, and went on in the strength of that delicious meal for a great way. yet i page 23 gulf.txt wist not what to do; for i was as it were a dead man, although my age was barely two and twenty years. what indeed should befall me? yet i went on; and, climbing a ridge, beheld at last the broad nile, and a shining city that i knew not. there on the ridge i stood and gave thanks to the great gods of heaven, the aeons of infinite years, that i had come thus far. for at the sight of nilus new life began to dawn in me. chapter vi without any long delay i descended the slopes and entered the city. not knowing what might have taken place in thebai and what news might have come thither, i did not dare declare myself; but seeking out the high priest of horus i showed him a certain sign, telling him

lace in thebai and what news might have come thither, i did not dare declare myself; but seeking out the high priest of horus i showed him a certain sign, telling him that i was come from memphis on a journey, and intended to visit thebai to pay homage at the shrine of isis. but he, full of the news, told me that the ancient priestess of isis, who had become priest of osiris, had been taken up to heaven as a sign of the signal favour of the god. where at i could hardly hold myself from laughter; yet i controlled myself and answered that i was not prepared to return to memphis, for that i was vowed to isis, and osiris could not serve my turn. at this he begged me to stay as his guest, and to go worship at the temple of isis in this city. i agreed thereto, and the good man gave me new robes

e bribed him to reverse the machinery, so that the high priest might be shamed. but shamed he was not; for he lied, saying that the god glowed page 34 gulf.txt brighter than the sun; and he lied securely, for maat the lady of truth had no place in that temple. to such foulness was all fallen by my first failure to assume the god-form, and their priestly falsehood that my sanctity had rapt me into heaven. nor had the wealth they lied to obtain availed them aught; for pharaoh had descended upon thebai, and laid heavy hand upon the coffers of the temple, so that they were poor. even, they sold good auguries for gold; and these were a very destruction to them that bought. then they sold curses, and sowed discord in the city. wherefore the people grew poorer still, and their gifts to the temple

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ble "who are skilful to rouse leviathan" although the christian religion has gone to great lengths to prove that the devil is inferior to god and exists solely for his purpose, as the tempter of man- surely a dubious raison d'etre- the sumerian tradition acknowledges that the person of "evil" is actually the oldest, most ancient of the gods. whereas christianity states that lucifer was a rebel in heaven, and fell from god's grace to ignominy below, the original story was that marduk was the rebel, and severed the body of the ancient of ancient ones to create the cosmos in other words, the precise reverse of the judeo-christian dogma. the elder gods evidently possessed a certain wisdom that was not held by their parents, yet their parents held the power, the primal strength, the first magic

t befell the protagonist, edward derby) supplementary material to 777 the chart that follows is based on research presently available to the editor with regard to sumerian and assyro-babylonian religions. entries in parentheses refer to the state of correspondences before the advert of the elder gods, the race of marduk; that is, it reflects the nature of the cosmos before the fall of marduk from heaven (names of zodiacal constellations are after budge's renderings) table vii [a.c] table xxv [s] 0. anu (tiamat) 1. sphere of the primum mobile enlil (absu) 2. sphere of the zodiac or fixed stars enki; lumashi (igigi) 3. sphere of saturn adar 4. sphere of jupiter marduk 5. sphere of mars nergal 6. sphere of the sun utu 7. sphere of venus inanna 8. sphere of mercury nebo 9. sphere of the moon n

.lu litta-tuk sha ipushu kishpi kima tabti lishxarmit qi-ishrusha pu-uttu-ru ipshetusha xulluqu kal amatusha malla-a sseri ina qibit iqbu-u ilani mushitum. the conjuration "xilqa xilqa besa besa" or "a most excellent charm against the hordes of demons" etc. arise! arise! go far away! go far away! be shamed! be shamed! flee! flee! turn around, go, arise and go far away! your wickedness may rise to heaven like unto smoke! arise and leave my body! from my body, depart in shame! from my body flee! turn away from my body! go away from my body! do not return to my body! do no come near my body! do not approach my body! do not throng around my body! be commanded by shammash the mighty! be commanded by enki, lord of all! be commanded by marduk, the great magician of the gods! be commanded by the g

en, in the ancient covenant. the incantations of the gates the invocation of the nanna gate spirit of the moon, remember! nanna, father of the astral gods, remember! in the name of the covenant sworn between thee and the race of men, i call to thee! hearken, and remember! from the gates of the earth, i call thee! from the four gates of the land ki, i pray to thee! o lord, hero of the gods, who in heaven and upon the earth is exalted! lord nanna, of the race of anu, hear me! lord nanna, called sin, hear me! lord nanna, father of the gods of ur, hear me! lord nanna, god of the shining crown of night, hear me! maker of kings, progenitor of the land, giver of the gilded sceptre, hear me and remember! mighty father, whose thought is beyond the comprehension of gods and men, hear me and remember

! marzas zi fornias kanpa! lazhakas shin talas kanpa! nebos athanatos kanpa! ia gaash! ia saash! ia kakolomani-yash! ia maakalli! the invocation of the ishtar gate spirit of venus, remember! ishtar, mistress of the gods, remember! ishtar, queen of the land of the rising of the sun, remember! lady of ladies, goddess of goddesses, ishtar, queen of all people, remember! o bright rising, torch of the heaven and of the earth, remember! o destroyer of the hostile hordes, remember! lioness, queen of the battle, hearken and remember! from the gate of the great god nebo, i call thee! by the name which i was given on the sphere of nebo, i call to thee! lady, queen of harlots and of soldiers, i call to thee! lady, mistress of battle and of love, i pray thee, remember! in the name of the covenant, swo

ALEISTER CROWLEY BOOK OF LIES

ter it is, however, seen that to the master of the temple the opposite perception occurs simultaneously, and that he himself is beyond both of these. and in the last paragraph it is shown that he realises the truth as beyond any statement of it [39] 15 kappa-epsilon-phi-alpha-lambda-eta iota-epsilon the gun-barrel mighty and erect is this will of mine, this pyramid of fire whose summit is lost in heaven. upon it have i burned the corpse of my desires. book of lies get any book for free on: www.abika.com 38 mighty and erect is this phi-alpha-lambda-lambda-omicronsigma of my will. the seed thereof is that which i have borne within me from eternity; and it is lost within the body of our lady of the stars. i am not i; i am but an hollow tube to bring down fire from heaven. mighty and marvellou

rned the corpse of my desires. book of lies get any book for free on: www.abika.com 38 mighty and erect is this phi-alpha-lambda-lambda-omicronsigma of my will. the seed thereof is that which i have borne within me from eternity; and it is lost within the body of our lady of the stars. i am not i; i am but an hollow tube to bring down fire from heaven. mighty and marvellous is this weakness, this heaven which draweth me into her womb, this dome which hideth, which absorbeth, me. this is the night wherein i am lost, the love through which i am no longer i [40] commentary( iota-epsilon) the card 15 in the tarot is "the devil, the mediaeval blind for pan. the title of the chapter refers to the phallus, which is here identified with the will. the greek word pi-upsilon-rho-alpha-mu-iotasigma ha

s intervening, but to do so would render the humour of the chapter too subtle for the average reader in oshkosh for whom this book is evidently written) book of lies get any book for free on: www.abika.com 121 [125] 58 kappa-epsilon-phi-alpha-lambda-eta nu-eta haggard am i, an hyaena; i hunger and howl. men think it laughter-ha! ha! ha! there is nothing movable or immovable under the firmament of heaven on which i may write the symbols of the secret of my soul. yea, though i were lowered by ropes into the utmost caverns and vaults of eternity, there is no word to express even the first whisper of the initiator in mine ear: yea, i abhor birth, ululating lamentations of night! agony! agony! the light within me breeds veils; the song within be dumbness. god! in what prism may any man analyse

supreme art, in the intensity of the passion and ecstasy which it brings forth (note that the words "passion" and "ecstasy" may be taken as symbolical of yoni and lingam) book of lies get any book for free on: www.abika.com 123 [127] 59 kappa-epsilon-phi-alpha-lambda-eta nu-theta there is no help-but hotch pot!-in the skies when astacus sees crab and lobster rise. man that has spine, and hopes of heaven-to-be, lacks the amoeba's immortality. what protoplasm gains in mobile mirth is loss of the stability of earth. matter and sense and mind have had their day: nature presents the bill, and all must pay. if, as i am not, i were free to choose, how buddhahood would battle with the booze! my certainty that destiny is "good" rests on its picking me for buddhahood. were i a drunkard, i should thi

ilon-phi-alpha-lambda-eta rho book of lies get any book for free on: www.abika.com 186 starlight behold! i have lived many years, and i have travelled in every land that is under the dominion of the sun, and i have sailed the seas from pole to pole. now do i lift up my voice and testify that all is vanity on earth, except the love of a good woman, and that good woman laylah. and i testify that in heaven all is vanity (for i have journeyed oft, and sojourned oft, in every heaven, except the love of our lady babalon. and i testify that beyond heaven and earth is the love of our lady nuit. and seeing that i am old and well stricken in years, and that my natural forces fail, therefore do i rise up i my throne and call upon the end. for i am youth eternal and force infinite. and at the end is s

ALEISTER CROWLEY BOOK OF THE LAW

se who discuss the contents of this book are to be shunned by all, as centres of pestilence. all questions of the law are to be decided only by appeal to my writings, each for himself. there is no law beyond do what thou wilt. love 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 kha

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 me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord hadit. i,22: now, therefore, i am known to ye by my name nuit, and to him by a secret name which i will give him when at last he knoweth me. since i am infinite space, and the infinite stars thereof, do ye also thus. bind nothing! let there be no difference made among you between any one thing& any other thing; for thereby there cometh hurt. i

body arched for love, and her soft feet not hurting the little flowers: thou knowest! and the sign shall be my ecstasy, the consciousness of the continuity of existence, the omnipresence of my body. i,27: then the priest answered& said unto the queen of space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smelling perfume of sweat: o nuit, continuous one of heaven, 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! i,28: none, breathed the light, faint& faery, of the stars, and two. i,29: for i am divided for love s sake, for the chance of union. i,30: this is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all. i,31: for

; 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 law. i,36: my scribe ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall c

glory. he that lives long& desires death much is ever the king among the kings. ii,75: aye! listen to the numbers& the words: ii,76: 4 6 3 8 a b k 2 4 a l g m o r 3 y x 24 89 r p s t o v a l. what meaneth this, o prophet? thou knowest not; nor shalt thou know ever. there cometh one to follow thee: he shall expound it. but remember, o chosen one, to be me; to follow the love of nu in the star-lit heaven; to look forth upon men, to tell them this glad word. ii,77: o be thou proud and mighty among men! ii,78: lift up thyself! for there is none like unto thee among men or among gods! lift up thyself, o my prophet, thy stature shall surpass the stars. they shall worship thy name, foursquare, mystic, wonderful, the number of the man; and the name of thy house 418. ii,79: the end of the hiding o

ALEISTER CROWLEY CONCERNING DEATH

thou hast no right but to do thy will! love still these phantoms of the earth; thou has made thyself a king; if it please thee to play with toys of matter, were they not made to serve thy pleasure? then follow in thy mind the wondrous word of the stele of revealing itself. return if thou wilt from the abode of the stars: dwell with mortality, and feast thereon. for thou art this day made lord of heaven and of earth. the dead man ankh-f-na-khonsu saith with his voice of truth and calm: o thou that hast a single arm! o thou that glitterest in the moon! i weave the in the spinning charm; i lure thee with the billowy tune. the dead man ankh-f-na-khonsu hath joined the dwellers of the light, opening duant, the star abodes, their keys receiving. the dead man ankh-f-na-khonsu hath joined the dwe

ALEISTER CROWLEY LIBER 777

translation of col. lxxxvii. lxxxix* the revolutions of hyha in briah xc. the 42-fold name which revolves in the palaces of yetzirah. xci. the saints or adepts of the hebrews 0. 1 hyha ba messias filius david 2 yhha yg mosheh 3 palace of the holy of holies hhya xf enoch 4 p. of love ayhh fcurq abraham 5 p. of merit yahh ckydgk jacob 6 p. of benevolence yhah gtxrmb elijah 7 p. of the substance of heaven hyah unmmqh mosheh 8 p. of serenity hayh qzplgy aaron 9 hhay yqc joseph (justus) 10 palace of crystalline whiteness ahhy hahy ydc la tyu david, elisha xcii. the angelic functions in the world of yetzirah. xciii. the heavens of assiah. xciv. english of palaces (col. xciii. 0. 1 2 3 above it stood the seraphim: six wings twbru araboth plain 4 six wings wkm makhon emplacement 5 one: with two w

th plain 4 six wings wkm makhon emplacement 5 one: with two wum maon residence 6 he covered his faces: and with two he covered lwbz zebul dwelling 7 his feet and \yqjc shechaqim clouds 8 with two he was flying. uyqr raquia firmament 9 10 and one cried to the other and said: holy, holy, holy, lord of hosts, the whole earth is full of his glory \ymc wlyw lbt tebel vilon shamaim veil of the vault of heaven table iv 22 xcv. contents of col. xciv. xcvi* the revolutions of hwhy in yetzirah. xcvii. parts of the soul. xcviii. english of col. xcvii. 0. 1 hwhy hdyjy yechidah the self 2 whhy hyj chiah the life force 3 blessings, all good things hhwy hmcn neshamah the intuition 4 snow, rain, spirit of life, blessings hywh 5 angels singing in divine presence ywhh 6 altar, mikhael offering souls of just

and 13. the trigrams should be considered as the symbols which combine these meanings, the hexagrams as combinations of these, chosen according to circumstances. thus is fire of, or energy of, and might mean beginning to change, or force applied to obstruction, as it actually does. 4 2 notes 42 the hexagrams of the yi king. figure. nature. name. divination and spiritual meaning. 1 7 7+ of+ khien heaven &c+ for lingam) 2 0 0 9 of 9 khwbn earth &c (9 for yoni) 3 2 4= of b kun danger and obscurity genoj. 4 1 2 e of= mbng youth and ignorance. 5 2 7= of+ hs waiting, sincerity. 6 7 2+ of= sung contention, opposition, strength in peril. 7 0 2 9 of= sze multitude, age and experience. 8 2 0= of 9 p help. table of correspondences 43 figure. nature. name. divination and spiritual meaning. 9 3 7 d of

ributions, though, is the golden dawn paper on enochian chess where the four pawns of each side are referred to these god-forms. it is not clear why crowley omitted tuamutef for water (a g.d. coptic form of this name is cited in connection with the eagle kerub in a ritual in equinox i (3. in a myth recounted by budge (op. cit. vol. i p. 158) these gods are said to have grasped the four pillars of heaven as sceptres: amset the south, hapi the north, tuamutef the east, and qebhsennuf the west. they were also said to guard the canopic jars in which the internal organs of the deceased were preserved, and their g.d. attributions to the crossquarters probably derive from a single find of an egyptian tomb which had the four jars with the images of the gods disposed thus. table of correspondences

se originally given in latin; i have translated them into english. col. xcii. the original had this in latin; it was a slight garbling of the vulgate of isaiah vi, 2-3. i have translated it into english as it appeared. col. xciv. despite being headed english of palaces this column was originally in latin. the translations of the seven heavens are mostly from godwin s cabalistic encyclopedia, s.v. heaven. col. ciii. this column originally printed in latin. col. cviii. for what it s worth (see crowley s note on this column, here are the transliterations of the hebrew names: line 2. samael( poison of god or blind god. lams= 131= pan. line 3. isheth zanunim (woman of whoredom, said to be the wife of samael \ynwnz tca= 864 \ycdq cwdq, qadosh qadeshim, holy of holies. doubtless there is an arcan

ALEISTER CROWLEY LIBER CHANOKH

angels formed thus: take the corner letter s, then the diagonal next to it ab, then the next diagonal ath, then the fourth diagonal, where is i with 8 21 (which indicates el, and we have the name sabathiel continuing the process, we get zedekiel madimiel semeliel nogahel corabiel levanael these names will be found in the pentagram and about it. these angels are the angels of the seven circles of heaven.5 these are but a few of the mysteries of this great seal sigillvm dei meth the symbolic representation of the universe 6 iii the shew-stone, a crystal which dee alleged to have been brought to him by angels, was then placed upon this table, and the principal result of the ceremonial skrying of sir edward kelly is the obtaining of the following diagrams, plates iii.-viii. he symbolized the

abaivoninu od azodiajiere riore. irejila cahisa da das pa-aox busada caosago, das cahisa od ipuranu telocahe cacureji o-isalamahe lonucaho od vovina carebafe? niiso! bagile avagao gohon. niiso! bagile momao siaionu, od mabezoda iad oi asa-momare poilape. niiasa! zodameranu ciaosi caosago od belioerasa od coresi ta a beramiji. the forty-eight keys or calls 28 the midday, the first is as the third heaven made of 26 hyacinthine pillars, in whom the elders are become strong, which i have prepared for mine own righteousness, saith the lord: whose long continuance shall be as bucklers to the stooping dragon, and like unto the harvest of a widow. how many are there which remain in the glory of the earth, which are, and shall not see death until the house fall and the dragon sink? come away! for

ulta philosophia tom. iii cap. xxviii, where most of these names appear, the spirit of saturn is called sabathiel; the spirit of jupiter zedekiel; the spirit of mars, madimiel; the spirit of the sun semeliel, or semeschia; the spirit of venus nogahel; the spirit of mercury cochabiah, or cochabiel; the spirit of the moon, jareahel, or levanael. a corabiel is cited as one of the angels of the first heaven ruling monday in the heptameron of pseudo-abano, but there has no particular connection to mercury. crowley omits to mention the names formed from the letters written along the outer heptagon; the seven angels which stand in the presence of god mentioned by agrippa (de occ. phil, tom. ii cap. x. these should be arranged by rows, thus: z l l r h i a a z c a a c b p a u p n h r h d m h i a i

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

though an unpleasant event may be recorded faithfully enough by the mechanism of the brain, we fail to recall it, or recall it wrong, because it is painful "the psychopathology of everyday life" analyses and illustrates this phenomenon in detail. now, the king of terrors being death, it is hard indeed to look it in the face. mankind has created a host of phantastic masks; people talk of "going to heaven "passing over, and so on; banners flaunted from pasteboard towers of baseless theories. one instinctively flinches from remembering one's last, as one does from imagining one's next, death<buddhist meditations of the ten impurities. weh note adenda: right, but it scares the dickens out of you! when i succeed

ves and twigs, will remove the bark. he will trim the ends nearly, and smooth down the knots- this is the banishing. he will then rub it with the consecrated oil until it becomes smooth and glistening and golden. he will then wrap it in silk of the appropriate colour- this is the consecration. he will then take it, and imagine that it is that hollow tube in which prometheus brought down fire from heaven, formulating to himself the passing of the holy influence through it. in this and other ways he will perform the initiation; and, this being accomplished, he will repeat the whole process in an elaborate ceremony<magick is an example of mythopoeia in that particular form called disease of language. thoth, god of magick, was merely a man who i

e to argue with st. paul? but, after all that, it is open to any one to have any opinion that he likes upon the subject, or any other subject, thank god! at the same time, it is most necessary to study the business, whatever we may be going to do about it; for our ethics themselves will naturally depend upon our theory of the universe. if we were quite certain, for example, that everybody went to heaven when he died, there could be no serious objection to murder or suicide, as it is generally conceded- by those who know neither- that earth is not such a pleasant place as heaven. however, there is a mystery concealed in this theory of the bloody sacrifice which is of great importance to the student, and we therefore make no further apology, we should not have made even this apology for an a

raised by divine hands from that prostrate position; with a thrill of holy exaltation he renews joyfully the oath, feeling himself once again no longer the man but the magician, yet not merely the magician, but the chosen and appointed person to accomplish a task which, however apparently unimportant, is yet an integral part of universal destiny, so that if it were not accomplished the kingdom of heaven would be burst in pieces. he is now ready to commence the invocations. he consequently pauses to cast a last glance around the temple to assure himself of the perfect readiness of all things necessary, and to light the incense- the oath is the foundation of all work in magick, as it is an affirmation of the will. an oath binds the magician for ever. in part ii of book 4 something has alread

the master therion, and are shot out by the simple process of making them try to do a half-hour's honest work of any kind. in projecting the astral, it is a valuable additional safeguard to perform the whole operation in a properly consecrated circle. proceed with great caution, then, but proceed. in time your body of light will be as strong against spirits as your other body against the winds of heaven. all depends upon the development of that body of light. it must be furnished with an organism as ramified and balanced as its shadowy brother, the material body. to recapitulate once more, then, the first task is to develop your own body of light within your own circle without reference to any other inhabitants of the world to which it belongs. that which you have accomplished with the sub

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ing that we notice on inspecting the universe is what the hindu schools call "the pairs of opposites" this too, is very convenient, because it lends itself so readily to orthodox theology; so we have ormuzd and ahriman, the devas and the asuras, osiris and set, et cetera and da capo, personifications of "good" and "evil" the foes may be fairly matched; but more often the tale tells of a revolt in heaven. in this case "evil" is temporary; soon, especially with the financial help of the devout, the "devil" will be "cast into the bottomless pit" and "the saints will reign with christ in glory 19* you must read the soldier an the hunchback! and? in the equinox i, 1. 39 for ever and ever, amen" often a "redeemer" a "dying god" is needed to secure victory to omnipotence; and this is usually what

station in nature of these two is th i yang, the sun, and the th i yin, the moon) this being a little large and loose, they doubled these lines, and obtained the four hsiang. they then took them three at a time, and got the eight kwa. these represent the development from the original oe s.b. cap "i" to the natural order of the elements. i shall call the male principle m, the female f. m.1- khien "heaven-father" f.1- khw n "earth-mother- m.2- loe the sun f.2- kh n the moon- m.3- k n fire f.3- tui water- magic without tears get any book for free on: www.abika.com 77 m.4- sun air f.4- k n earth- note how admirably they have preserved the idea of balance. m.1. and f.1. are perfection. m.2. and f.2. still keep balance in their lines. the four "elements" show imperfection; yet they are all balan

notice; humbling himself, he gaineth force to achieve his will. because he striveth not, no man may contend against him" xliii 1 "the softest substance hunteth down the hardest. the unsubstantial penetrateth where there is no opening. here is the virtue of inertia" 2 "few are they who attain: whose speech is silence, whose work is inertia" xlviii 3 "he who attracteth to himself all that is under heaven doth so without effort. he who maketh effort is not able to attract it" lviii 3 "the wise man is foursquare and avoideth aggression; his corners do not injure others. he moveth in a straight line, and turneth not aside therefrom; he is brilliant, but doth not blind with his brightness" lxiii 2 "do great things while they are yet small, hard things while they are yet easy; for all things, ho

hen england was a nation) regarded the benighted hindu. nietzsche expresses the philosophy of this school to that extent with considerable accuracy and vigour. the man who denounces life merely defines himself as the man who is unequal to it. the brave man rejoices in giving and taking hard knocks, and the brave man is joyous. the scandinavian idea of valhalla may be primitive, but it is manly. a heaven of popular concert, like the christian; of unconscious repose, like the buddhist; or even of sensual enjoyment, like the moslem, excites his nausea and contempt. he understands that the only joy worth while is the joy of continual victory, and victory itself would become as tame as croquet if it were not spiced by equally contin- 35* this passage appears to be a direct hint at the formula o

use the chaldean square system; it shows at the first glance what is happening in the angular houses, which are the keys of the whole figure. compare and contrast what you know of the natives, from history, with what is said of the aspects (and the rest) in the books you have read. put together similar horoscopes; e.g. a dozen which have sagittarius 17 rising, another lot with jupiter in the hid-heaven, and so on; see if you can find a similarity in their lives with what the books will have magic without tears get any book for free on: www.abika.com 150 led you to expect. don't be afraid to criticise; on the contrary, do some research work on your own, and find cases which seem to contradict tradition. instance: saturn in the m.c. is said to cause a spectacular rise in a man's career, end

ALEISTER CROWLEY MEDITATION

agree. of the great teachers we have mentioned christ is silent; the other four tell us something; some more, some less. buddha goes into details too elaborate to enter upon in this place; but the gist of it is that in one way or another he got hold of the secret force of the world and mastered it. of st. paul's experiences, we have nothing but a casual illusion to his having been "caught up into heaven, and seen and heard things of which it was not lawful to speak" mohammed speaks crudely of his having been "visited by the angel gabriel" who communicated things from "god" moses says that he "beheld god" diverse as these statements are at first sight, all agree in announcing an experience of the class which fifty years ago would have been called supernatural, to-day may be called spiritual

ll other events of life are as darkness. owing to this, people have utterly failed to analyse it or to estimate it. they are accurate enough in saying that, compared with this, all human life is absolutely dross; but they go further, and go wrong. they argue that "since this is that which transcends the terrestrial, it must be celestial" one of the tendencies in their minds has been the hope of a heaven such as their parents and teachers have described, or such as 13 they have themselves pictured; and, without the slightest grounds for saying so, they make the assumption "this is that" in the bhagavadgita a vision of this class is naturally attributed to the apparation of vishnu, who was the local god of the period. anna kingsford, who had dabbled in hebrew mysticism, and was a feminist, g

s much as those whom we have quoted, did nothing else. but perhaps their silence is not a sign of their weakness, but of their strength. perhaps these "great" men are the failures of humanity; 14 perhaps it would be better to say nothing; perhaps only an unbalanced mind would wish to alter anything or believe in the possibility of altering anything; but there are those who think existence even in heaven intolerable so long as there is one single being who does not share that joy. there are some who may wish to travel back from the very threshold of the bridal chamber to assist belated guests. such at least was the attitude which gotama buddha adopted. nor shall he be alone. again it may be pointed out that the contemplative life is generally opposed to the active life, and it must require

point; but we are now interested in the work for its own sake. a most astounding phenomenon has happened to us; we have had an experience which makes love, fame, rank, ambition, wealth, look like thirty cents; and we begin to wonder passionately "what is truth" the universe has tumbled about our ears like a house of cards, and we have tumbled too. yet this ruin is like the opening of the gates of heaven! here is a tremendous problem, and there is something within us which ravins for its solution. let us see what what explanation we can find. the first suggestion which would enter a well-balanced mind, versed in the study of nature, is that we have experienced a mental catastrophe. just as a blow on the head will made a man "see stars" so one might suppose that the terrific mental strain of

d is a candle in a darkened room. throw open the shutters, and the sunlight makes the flame invisible. that is a fair image of dhyana< but the mind refuses to find a simile for atmadarshana. it seems merely ineffective to say that the rushing together of all the host of heaven would similarly blot out the sunlight. but if we do say so, and wish to form a further image of shivadarshana, we must imagine ourselves as suddenly recognizing that this universal blaze is darkness; not 42 a light extremely dim compared with some other light, but darkness itself. it is not the change from the minute to the vast, or even from the finite to the infinite. it is the recognitio

ALEISTER CROWLEY SEPHER SEPHIROTH

a building; an architect hnbm the good waters of el: quicksilver (i.r.q. 995; cf. 64& 100) b+h l) ym yellow bhc 98 a name of god myhl )wh temporary dwelling, camp (ex. 33:11 )nmz image; hid, concealed (pertains to sol and the lingam-yoni) nmx to consume, eat lsx bright, clear; white xc arrow; lightning; punishment; wound; out! avaunt! go away! cx 99 the pangs of childbirth hdyl ylbx the vault of heaven; an inner chamber; wedlock, nuptial hpwx cognition, knowledge h(ydy 100 kaph: the palm [of the hand (fig. notariqon of kteis-phallus) pk a day; the seas; the times mymy vases, vessels mylk an effort, exertion nwdm mitigation of the one by the other (i.r.q. 995; cf. 97) l)b+yxm yoke; upper part; on, upon, above, over; to, towards; after; because l( throat (l a suffering, discouraged one; tax

he fruit of a deep valley lxnh yb)b a wall cyx to force, do wrong to smx to love very much nnx to shut up, obstruct msx the middle ycx to measure out, share; a decree, statute; tall (masc; task; boundary (cf. 113) qx builders mynwb leader gyhnm 109 lightning zqb quiet hxwnm music nwgn circle; sphere lwg( small +q 110 father of faith hnwm)h b) the roof of a [bridal] canopy( gthe artificial roof of heaven, under which the promises of marriage are delivered h) hpwxh gg resemblance, likeness, image nwymd to embrace qbx at the end of the days; the right hand nymy a sign, flag, standard sn kinsmen, nation, populace; with, by, near m( fool lsk 111 aleph: an ox; a thousand pl) pele: the [hidden] wonder: a title of kether )lp red (gn. 25:25) ynwmd) he is one god: a name of god myhl )wh dx) ruin, de

ons myldgh mnynth standards, military ensigns *mylgd determined *mmz 648 to be hot *mmx 649 trance, deep sleep (cf. 244) hmdrt translation mwgrt 650 natron (prov. 25:20) rtn mem: water *mym very silent *mmwd 651 temurah: permutation hrwmt 653 haggler nrgt i am hwhy thy god *kyhl) hwhy ykn) 654 sunset #m#h )wb children *mydly 655 the holy one, blessed be he )wh kwrb #wdqh the palace of the body of heaven (referred to netzach) mym# mc( lkyh the sphere of mars *myd)m the waters *mymh 656 a lily; a rose (see 706, and cf. 661) n#w# delight, joy nw# a furnace rwnt by day *mmwy 658 a name of god *myhl )wh 660 flashings, scintillations tycycyn zones; members nyr#q a day; the seas; the times *mymy vases, vessels *mylk spice; drug; poison *ms 661 a lily; a rose (cf. 656) hn#w# a storehouse *ms) 662

benignity of time *mlw( dsx 780 i dwell, have dwelt( gnot h read: see i.r.q. 1122& prov. 8:12) ytnk# shore, bank tp# ayin: an eye *ny( decrees, prophetic sayings *nylm lest *np ye shall cleave unto hwhy( gnot h read; cf. 192 *hwhyl myqbdx giants (fully written only in num. 13:33 *mylypn cups *mylps 781 turn, roll *np) 782 unto the place (ex. 23:20 *mwqmh l) 783 vine *npg 786 smooth tw#p fire from heaven (ii kings 1:10) mym#h nm) fines, penalties *nwmm eternal foundation of the world: a title of yesod *mlw( dwsy 787 a wheel; one of the auphanim *npw) the hooks of the pillars (ex. 27:10, 11 *mydwm(h ywwl 788 the secret wisdom (i.e. the qabalah; see 58) hrtsn hmkx 790 my presence (i.r.q. 1122) ytnky# thorn *nc bands, stripes; bindings *mydwq( 791 faithful, loyal, steady *nm)n 792 deliverance

ALEISTER CROWLEY TAO TEH KING

at becoming is not tao, but that tao is a being whose nature is becoming. matter and motion cannot exist separately. the reader should regard every verse of this book as a text worth of the most intense and prolonged meditation. he will not understand the book thoroughly until he has wrought his mind into its proper shape in the great forge of samadhi) 2. unmanifested, it is the secret father of# heaven# and earth; manifested, it is their mother((this doctrine is the initiated teaching to hint at which priests invented legends of parthenogenesis- weh note: this footnote includes the diagram of the trigrams on the tree of life, but the diagram has been moved to the next page for reasons of space) 3. to understand this mystery, one must be fulfilling one's will((in a moral state, therefore

raw the trigrams, but mostly with unbroken lines. he also appears to have written in the wrong names for some of the trigrams. these difficulties have been corrected by reference to the diagram crowley made on the blank page preceding the table of content in his copy of the legge yi king. see oto newsletter, v. i, no. 3, p. 15. the tao. the teh, the tao, source of the mother source of the father# heaven# ch'ien# had# water fire# li, this# tui water# is chen# usually is k'an sun# had chen# this is li# air# sun# earth# ken moon# k'an# earth# k'un# 1 chapter ii the energy- source of the self. 1. all men know that beauty and ugliness are correlatives, as are skill and clumsiness; one implies and suggests the other. 2. so also existence and non-existence pose the one the other((i.e, the thought

ness blunt((for sharpness implies a concentration) let us loosen our complexes((for these are the ganglia of thought, which must be destroyed) let us((on the same principles. cf. the doctrine in ccxx as to the 'space-marks. the stars are blemishes, so to speak, on the continuity of nuit) tone down our brightness to the general obscurity. oh tao, how still art thou, how pure, continuous one beyond heaven! 3. this tao hath no father; it is beyond all other conceptions, higher than the highest. 5 chapter v the formula of the vacuum. 1. heaven and earth proceed without motive, but casually in their order of nature, dealing with all things carelessly, like used talismans. so also the sages deal with their people, not exercising benevolence, but allowing the nature of all to move without frictio

no father; it is beyond all other conceptions, higher than the highest. 5 chapter v the formula of the vacuum. 1. heaven and earth proceed without motive, but casually in their order of nature, dealing with all things carelessly, like used talismans. so also the sages deal with their people, not exercising benevolence, but allowing the nature of all to move without friction. 2. the space between heaven and earth((i.e, the six trigrams between) is their breathing apparatus((and so these must not be interfered with) exhalation is not exhaustion, but the complement of inhalation, and this equally of that. speech((by interfering with this regular order of breathing. references to the trigrams of the yi king must be explained by that book. it would be impossible to elucidate such passages in a

order of breathing. references to the trigrams of the yi king must be explained by that book. it would be impossible to elucidate such passages in a note. ko yuen is now at work to prepare an edition of the yi) exhausteth; guard thyself, therefore, maintaining the perfect freedom of thy nature. 6 chapter vi the perfecting of form. 1. the teh is the immortal enemy of the tao, its feminine aspect. heaven and earth issued from her gate; this gate is the root of their world- sycamore. its operation is of pure joy and love, and faileth never((cf. in the book of wisdom or folly, the doctrine of 'the play of nuit) 7 chapter vii the concealment of the light. 1. heaven and earth are mighty in continuance, because their work is delivered from the lust of result. 2. thus also the sage, seeking not a

ALEISTER CROWLEY THE HEART OF THE MASTER

e, so that thereby all deeds are harmonized in one. and the whirring of the wheel declares: the wisdom of the master is the justice of time. attend to the will of the master! at this there cometh forth from the heart of the wheel a serpent with the head of a sphinx, and toucheth the mouth of the master, so that his voice breaks into song: the word of the law is thelema (greek letters. then is all heaven aflame with a great blast of trumpets; and the world is alight with one flash that sundereth every spirit that liveth, branding this sign upon them: do what thou wilt shall be the whole of the law. aves. now the whole air is thrilled by the voices of birds: a swan, a phoenix, a raven, a hawk, a pelican, a dove, an ibis and a vulture: in his turn each one sang praises, even as it was given u

is such that it is wholly incapable to accomplish the first. then said my guide: it is well. learn this also, a great mystery and wonderful, that all conflict between the parts of the universe springs from this error, and none other. for in our infinite space (which is nothing but our boundless range of possibilities) there is no need that any one should push his fellow aside. as there is room in heaven for every star to pass upon its way unchallenged, so also with those stars of earth, which go masked as men and women. know therefore that this law of thelema "do what thow wilt" is the first law ever given to man which is a true law for all men in every place and time. all earlier laws have been partial, according to the faith of the hearer, or the customs of a people, or the philosophy of

ALEISTER CROWLEY THE I CHING

wer to any but the most obscure questions. to mega therion the tao 1. tao concentrateth itself upon kether as a point. 2. tao directeth itself within chokmah and becometh the male force. he is called yang, and is symbolized by a solid line. 3. tao expandeth in binah and becometh the female force. she is called yin, and is symbolized by a broken line. 4. these three: tao, yang and yin, bring forth heaven and earth, and all contained therein. the apparatus 0. tao is the source of the yi king, as of all. 1. thou shalt obtain 6 chinese coins. five shall be of one metal and the sixth of another. one side ye shall call yang, and the other yin (heads and tails. 2. these coins should be kept in a wrapped black cloth, and no other should lay his hand upon them. for they swell with thine aura when u

hie! still wait, at festival- oh firmly stand. three guests come helping; greet them courteously. 6 the sung hexagram lingam of moon- sung: strife: be cautious; seek not the extreme. seek help from friends, and do not cross the stream. perpetuate not strife, though slandered thou. o'ermatched, retire, concealment be thy friend! maintain thy place, but claim no glory now. o'ermatched, the study of heaven's law perpend. now with great fortune on thy side contend! victorious, the fruit's bitter in the end. 7 the sze hexagram yoni of moon- sze: armies; all depends upon the sage, his ripe experience, and his wisdom's age. mark well the rules of martial strategy. chief of the host, thy king confers the post. divided counsel- inefficiency! retreat is not an error if need be. seek and destroy bad

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

not fishy folk to dine! defeated, yes; but not at meat with swine! no fish- because thou hast mixed with thieves, in fine conceal thy virtues- cellars ripen wine! but hermits lose things human for divine. 45 the zhui hexagram water of yoni- zhui: collection; to the shrine repair and sacrifice the greatest victories there! alone, art helpless; call thy right ally; with him, even small prayers earn heaven's swift reply. baffled, yet struggling, thou shalt cease to sigh. success excuses boldness; recollect then to be firm in virtue and correct! weep for thy loneliness- but still aim high! 46 the shang hexagram yoni of air- shang: the ascent; go seek the lofty one! and in the south give worship to the sun! make thyself welcome with the great; aim high! small gifts are sweetened by sincere good

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 needs a vigorous wing! they reach the trees, and rest; but not too high. at last they gain t

ALEISTER CROWLEY THE LAW OF LIBERTY

red throughout the book as the stars are scattered through the field of night. rejoice with me, all ye people! at the very head of the book stands the great charter of our godhead "every man and every woman is a star" we are all free, all independent, all shining gloriously, each one a radiant world. is not that good tidings? then comes the first call of the great goddess nuit, lady of the starry heaven, who is also matter in its deepest metaphysical sense, who is the infinite in whom all we live and move and have our being. hear her first summons to us men and women "come forth, o children, under the stars, and take your fill of love! i am above you and in you. my ecstasy is in yours. my joy is to see your joy" later she explains the mystery of sorrow "for i am divided for love's sake, fo

death is the crown of all" lift yourselves up, my brothers and sisters of the earth! put beneath your feet all fears, all qualms, all hesitancies! lift yourselves up! come forth, free and joyous, by night and day, to do your will; for "there is no law beyond do what thou wilt" lift yourlseves up! walk forth with us in light and life and love and liberty, taking our pleasure as kings and queens in heaven and on earth. the sun is arisen; the spectre of the ages has been put to flight "the word of sin is restriction" or as it has been otherwise said on this text: that is sin, to hold thine holy spirit in! go on, go on in thy might; and let no man make thee afraid. love is the law, love under wi a the lost continent by aleister crowley ordo templi orientis p.o box 2303 berkeley, ca 94702 (c) c

ALEISTER CROWLEY THE LOST CONTINENT

ypt. enormous floating stages of spongy rock--no trees of any kind grew anywhere on the plains so wood was unknown--supported the villages. these were inhabited by a type of man similar to the modern caucasian race. they were not permitted to use any of the food of their masters, neither the corn, nor the amphibians, nor the vast supplies of shellfish, but were fed by what they called "bread from heaven, which indeed came down from the mountains, being the whole of their refuse of every kind. the whole population was put to perpetual hard labour. the young and active tended the amphibians, grew the corn, collected the shell-fish, gathered the "bread from heaven" for their elders, and were compelled to reproduce their kind. at twenty they were considered strong enough for the factory, where

illness in a worker was held to impair his efficiency and qualify him for the phosphorous factory. wages were permanently high, and as there were no merchants even of alcohol, whose use was forbidden, every man saved all his earnings, and died rich. at his death his savings went back to the community. taxation was consequently unnecessary. clothes were unnecessary and unknown, and the 'bread from heaven' was the "free gift of god. the dead were thrown to the amphibians. each man built his own shelter of the rough stone sponge which abounded. the word 'house' was used only in atlas; the servile race called its huts 'hloklost (equivalent to the english word 'home. discontent was absolutely unknown. it had not been considered necessary to prohibit traffic with foreign countries, as the inhabi

way, bone and marrow. a circumstance of singular atrocity was that death never occurred until the spinal column collapsed. no treatment could be found even to prolong the agony by an hour. this being recognised, sufferers were thrown from the cliffs at the first sign of the malady. in this way too were all other corpses disposed. it was the most honourable death possible, for becoming 'bread from heaven' for the serviles, they were again worked up into zro itself, a transmutation which in their view would be well worth all the "resurrections of the body" and "immortalities of the soul" of the theoretical, dogmatic, hearsay religions. so much then concerning zro, and the matters immediately connected with it .pa iv. of the so called magic of the atlanteans. magic in atlas was a 'science of

t in the obscurity of antiquity. the official religious explanation is this "we came across the waters on the living atla, which is pious but improbable. a mystic meaning is to be suspected. the lay historian says "we came, escaping from destruction, eight persons in a ship, bearing the living zro" this reminds one of later legends of presumably equal value. poets frankly claim "we descended from heaven, and it has been seriously urged that seafarers would have preferred the plains to the rocks. the law of contrariety to nature explains this away. others maintain that the earliest settlers came 'by air' or 'through air. this must mean balloons or airplanes, as flying was not known until centuries after. what is definitely known is that the earliest settlers were of a purely fighting race

the atla was to all intents and purposes deposed, although the same reverence and sacrifice were paid to it as formerly. it became a 'constitutional monarch, in our modern jargon. the next thousand years were years of serious trial in other ways. the toil of repopulation was excessive, and there was a revolt or rather strike of the servile races, which was ended by the substitution of 'bread from heaven' for those products of the earth on which they had formerly been fed, a diet which proved so adapted to their natures that no labour troubles ever recurred. the greek legends of the wars between gods, giants, titans are traditional of a real war or series of wars which continued with intervals over 200 years. the enemy had developed naval armament to an extreme. their tactics were these: 1

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

s, ship, etc, and that whole symbolism of hollow space which is familiar to all. there is also a question of identifying nu with on, noah, oannes, jonah, john, dianus, diana, and so on. but these identifications are all partial only, different facets of the diamond truth. we may neglect all these questions, and remain in the simplicity of this her own book. al i,2 "the unveiling of the company of heaven" the old comment 2. this book is a new revelation, or unveiling of the hold ones. the new comment this explains the general theme of this revelation: gives the dramatis personae, so to speak. it is cosmographically, the conception of the two ultimate ideas; space, and that which occupies space. it will however appear later that these two ideas may be resolved into one, that of matter; with

' or 'form, included therein. this leaves the idea of 'motion' for hadit, whose interplay with nuit makes the universe. time should perhaps be considered as a particular kind or dimension of space< further, this verse is to be taken with the next. the 'company of heaven' is mankind, and its 'unveiling' is the assertion of the independent godhead of every man and every woman! further, as khabs (see verse 8) is "star, there is a further meaning; this book is to reveal the secret self of a man, i.e. to initiate him. al i,3 "every man and every woman is a star" the new comment this thesis is fully treated in "the book of wisdom or folly. its main statement is

mined and supreme, co-equal with all other gods. from this the law "do what thou wilt" follows logically. one star influences another by attraction, of course; but these are incidents of self-predestined orbits. there is, however, a mystery of the planets, revolving about a star of whom they are parts; but i shall not discuss it fully in this place. man is the middle kingdom. the great kingdom is heaven, with each star as an unit; the little kingdom is the molecule, with each electron as an unit (the ratio of these three is regularly geometrical, each being 10 to the 22 times greater in size than its neighbour) see "the book of the great auk" for the demonstration that each 'star' is the centre of the universe to itself, and that a 'star' simple, original, absolute, can add to its omnipote

dence of the extension is not definitely known to be crowley at this writing, hence cannot be included here. abrahadabra is "the key of the rituals" because it expresses the magical formulae of uniting various complementary ideas; especially the five of the microcosm with the six of the macrocosm. al i,21 "with the god& the adorer i am nothing: they do not see me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord hadit" the old comment 21. refers to the actual picture on the stele. nuit is a conception immeasurably beyond all men have even thought of the divine. thus she is not the mere star-goddess, but a far higher thing, dimly veiled by that unutterable glory. this knowledge is also to be attained by adepts; the outer cannot reach to it. the new com

, dimly veiled by that unutterable glory. this knowledge is also to be attained by adepts; the outer cannot reach to it. the new comment the importance of this verse lies in the assertion of the metaphysical entity of our lady, her incomprehensibility to normal sense. the method of invoking nuit is given in liber xi (see equinox i, vii. note the initials of god and adorer ga, the earth. note that heaven is not a place where gods live; nuit is heaven, itself. and "heaven" is of course "a place wherein one may fulfil oneself, conformably to the definition of nuit as space previously offered. al i,22 "now, therefore, i am known to ye by my name nuit, and to him by a secret name which i will give him when at last he knoweth me. since i am infinite space, and the infinite stars thereof, do ye a

ALEISTER CROWLEY THE OTO GNOSTIC MASS

incarnation. and i confess my life one, individual, and eternal that was, and is, and is to come. aumgn. aumgn. aumgn. music is now played. the child enters with the ewer and the salt. the virgin enters with the sword and the paten. the child enters with the censer and the perfume. they face the deacon, deploying into line, from the space between the two altars. the virgin: greeting of earth and heaven! all give the hailing sign of a magician, the deacon leading. the priestess, the negative child on her left, the positive child on her right, ascends the steps of the high altar. they await her below. she places the paten before the graal. having adored it, she descends, and with the children following her, the positive next her, she moves in a serpentine manner involving 3 circles of the t

hamed, the mind bewildered, and the understanding dark, not unto thee may we attain, unless thine image be love. therefore by seed and root and stem and bud and leaf and flower and fruit do we invoke thee. then the priest answered& said unto the queen of space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smelling perfume of sweat; o nuit, continuous one of heaven, 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

ision, the interplay of which things weave the dance of the veil of life upon the face of the spirit, let there be harmony and beauty in your mystic loves, that in us may be health and wealth and strength and divine pleasure according to the law of liberty; let each pursue his will as a strong man that rejoiceth in his way, as the course of a star that blazeth for ever among the joyous company of heaven. the people: so mote it be. birth the deacon: be the hour auspicious, and the gate of life open in peace and in well-being, so that she that beareth children may rejoice, and the babe catch life with both hands. the people: so mote it be. marriage the deacon: upon all that this day unite with love under will let fall success; may strength and skill unite to bring forth ecstasy, and beauty a

ALEISTER CROWLEY THE QABALAH

ls or both, or the medials, of a sentence, are taken to form a word or words. thus the qabalah is called hrtsn hmkj, chokham nesethrah, the secret wisdom; and if we take the initials of these two words j and n we form by the second kind of notariqon the word j, chen, grace. 5 similarly, from the initials and finals of the words hmymch wnl hluy ym, mi iaulah leno ha- shamayimah, who shall go up to heaven (deuteronomy xxx, 12) are forms hlym, milah, circumcision, and hwhy, the tetragrammaton, implying that god hath ordained circumcision as the way to heaven. temurah is permutation. according to certain rules, one letter is substituted for another letter preceding or following it in the alphabet, and thus from one word another word of totally different orthography may be formed. thus the alph

ber one of the manifested sephiroth, kether, the crown, the first sephira; which therefore may be said to be the malkuth or number ten of the hidden sephiroth. thus kether is in malkuth, and malkuth is in kether. or, as an alchemical writer of great repute (thomas vaughan, better known as eugenius philalethes) say (in euphrates, or the waters of the east, apparently quoting from proclus: that the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner. but in as much as negative existence is a subject incapable of definition, as i have before shown, 11 it is rather consideed by the qabalists as depending back from the number of unity than as a separate consideration therefrom; wherefore they frequently apply the same terms and e

ernal creative one. samael is considered to be identical with satan. the name of the deity, which we call jehovah, is in hebrew a name of four letters, hwhy; and the true pronunciation of it is known to very few. i myself know some score of different mystical pronunciations of it. the true pronunciation is a most secret arcanum, and is a secret of secrets. he who can rightly pronounce it, causeth heaven and earth to tremble, for it is the name which rusheth through the universe. therefore when a devout jew comes upon it in reading from the scriptures, he either does not attempt to pronounce it, but instead makes a short pause, or else he substitutes for it the name ynda, adonai, lord. the radical meaning of the word is to be, and it is thus, like hyha, eheieh, a glyph of existence. it is c

the sanctuary might be profaned. we must defeat him, it is true; but how should we abuse and blame him, without abuse and blame of him that set him there? 136. a mystic number of jupiter; the sum of the first 16 natural numbers. 144. a square and therefore a materialisation of the number 12. hence the numbers in the apocalypse. 144,000 only means 12 (the perfect number in the zodiac or houses of heaven and tribes of israel) 12, i.e. settled 1000, i.e. on the grand scale. 148 \ynzam, scales of justice. 156. babalon. see liber 418. this number is chiefly important for part ii. it is of no account in the orthodox dogmatic qabalah. yet it is 12 13, the most spiritual form, 13 of the most perfect number, 12, awh [it is wyx, zion, the city of the pyramids. ed.]51 175. a mystic number of venus

itself the return to the negative. 11. the great magical number, as uniting the antitheses of 5 and 6 etc. dwa the magic force itself. 12. useless. mere symbol of the goal. 13. helpful, since if we can reduce our formula to 13, it becomes 1 without further trouble. 17. useful, because though it symbolises 1, it does so under the form of a thunderbolt. here is a magic disk for me to hurl, and win heaven by violence, says the aspirant. 21. as bad, nearly, as 7. 26. accursed. as bad as 4. only useful when it is a weapon in your hand; then if satan be divided against satan, etc. 28. attainable; and so, useful. my victory, my power, says the philosophus. 30. the balance truth. most useful. liber lviii 39 31. al the reply to la, who is the god of chesed, 4. the passionate denial of god, useful

ALEISTER CROWLEY THE SWORD OF SONG

at p. 51 bacon, essay on truth, line 1. childe roland to the dark tower came. browning. ascension day the sword of song 6 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. or, cradle be hardship, and finally coffin, ease, love being filth? let us ask aristophanes! or, heaven s sun bake us, while earth s bugs and fleas kill us, love the god s scourge? i refer you to aeschylus (nay! that s a slip! say we earth s grim device, cool loss! 35 better the old greek orthography! aischulos !14) or, love be god s champagne s foam; death in man s trough, hock lees, pathos our port s beeswing? what answers sophocles? brief, with love s medicine let s draught, bolus, globule

week and hold your breath 320 as masters teach49 until you burst, or nearly in a week, one saith, a month, perchance a year for you, hard practice, and yourself may fly yes! i have done it! you may too! 325 thus, in ascension, you and i stand as christ s peers and therefore fit to judge him stay, friend, wait a bit (you cry) your indian yogis fall back to the planet after all, 330 never attain to heaven and stand (stephen) or sit (paul)50 at the hand of the most high! and that alone that question of the great white throne, is the sole point that we debate. 335 i answer, here in india wait the sword of song 14 former compared to kerubim; as it is written, running and returning. shri parananda applauds yogi. gerald jeers at jesus. john iii. 16* its importance. its implied meaning. samadhi-da

or in (granting him godhead) merciless 535 to all the anguish and distress about him save to him it clung and prayed. give me omnipotence? i am no fool that i should fence that power, demanding every tongue 540 to call me god i would exert that power to heal creation s hurt; not to divide my devotees from those who scorned me to the close: a worm, a fire, a thirst for these; 545 a harp-resounding heaven for those! and though you claim salvation sure for all the heathen68 there again new christians give the lie to plain scripture, those words which must endure! 550 (the vedas say the same) and though his mercy widens ever so, i never met a man (this shocks, what i now press, so heterdox, anglican, roman, methodist, 555 peculiar person all the list! i never met a man who called himself a chr

not) both these. omnisciently, we know! 565 benevolently? even so! created from himself distinct (note that! it is not meet for you to plead me schelling and his crew) these souls, foreknowing how were linked 570 the chains in either s destiny. you pose me the eternal why? not i? again, who asks doth err. but this one thing i say. perhance there lies a purpose in advance. 575 the sword of song 20 heaven suffers hell s pangs, owing to reproaches of bard. ethical and eloquent denunciation of christian cosmogony. tending to final bliss to stir some life to better life, this pain is needful: that i grant again. did they at last in glory live, satan and judas69 might forgive 580 the middle time of misery, forgive the wrong creation first or evolution s iron key did them provided they are passed

man s subtle foe, god and oh! infamy of terror! be like him like him! and for ever! at least i make not such an error: my soul must utterly dissever 635 its very silliest thought, belief, from such a god as possible, its vilest from his worship. never! avaunt, abominable chief of hate s grim legions; let me well 640 gird up my loins and make endeavour, and seek a refuge from my grief, o never in heaven but in hell! oh, very well! i think you say, wait only till your dying day! 645 see whether then you kiss the rod, and bow that proud soul down to god! i perfectly admit the fact; quite likely that i so shall act! here s why creation jumps at prayer. 650 you christians quote me in a breath this, that, the other atheist s death;73 how they sought god! of course! impair by just a touch of fev

ALEISTER CROWLEY EQ I 1

the black bolt of thunder! such the swart ensanguine kiss of the resolute abyss" wonder-weft the wizard heard this intolerable word. smote the blasting hazel rod on the scarlet lips of god; trampled cross and rosy core; brake the thunder-tool of thor; meek and holy acolyte of the priestly hells of spite, sleek and shameless catamite of the beasts that prowl by night! like a star that streams from heaven through the virgin airs light-riven, from the lift there shot and fell an admirable miracle. 41 carved minute and clean, a key of purest lapis-lazuli more blue than the blind sky that aches (wreathed with the stars, her torturing snakes, for the dead god's kiss that never wakes; shot with golden specks of fire like a virgin with desire. look, the levers! fern-frail fronds of fantastic diamo

talk as i had never heard before and have never heard since. his words were food and drink to me, and more than that. either his thoughts or the magic of his personality supplied my mind with the essence of growth and vigour which had hitherto been lacking to it; in a very real sense, rossetti became my spiritual father. he taught me things about art that i had never imagined; opened to me a new heaven and a new earth and, above all, showed me that my craft, too, had artistic possibilities in it that i had never dreamed of before. 64 "i shall never forget the moment when he first planted the seed in me that has grown and grown till it has filled my life. it was in my parlour behind the shop. he had been talking in his eager, vivid way, pouring out truths and thoughts, epigrams and poetry

117 "existential import" to consider the matter, to that further complexity and contradiction, the syllogism. iv "thought is" appears then (in the worst case possible, denial) as the conclusion of the premisses: there is denial of thought (all) denial of thought is thought. even formally 'tis a clumsy monster. essentially, it seems to involve a great deal beyond our original statement. we compass heaven and earth to make one syllogism; and when we have made it, it is tenfold more the child of mystery than ourselves. we cannot here discuss the whole problem of the validity (the surface- question of the logical validity) of the syllogism; though one may throw out the hint that the doctrine of distributed middle seems to assume a knowledge of a calculus of infinites which is certainly beyond

, on the contrary, ask for facts, for observation. under scepticism, true, one is just as much a house of cards as the other; but only in the philosophical sense. practically, science is is true; and faith is foolish. practically, 3 x 1= 3 is the truth; and 3 x 1= 1 is a lie; though, sceptically, both statements may be false or unintelligible. practically, franklin's method of obtaining fire from heaven is better than that of prometheus or elijah. i am now writing by the light that franklin's discovery enabled men to use. practically "i concentrated my mind upon a white radiant triangle in whose centre was a shining eye, for 22 minutes and 10 seconds, my attention wandering 45 times" is a scientific and valuable statement "i prayed fervently to the lord for the space of many days" means an

and in which no fire burns; whose pillars are as columns of light, whose dome is as a crown of effulgence set betwixt the wings of eternity, and upon whose altar flashes the mystic eucharist of god. 169 the miser "god" what a treasure-house of wealth lies buried in that word! what a mine of precious stones- ptah, father of beginnings, he who created the sun and the moon; nu, blue, starry lady of heaven, mistress and mother of the gods; ea, lord of the deep; istar "o thou who art set in the sky as a jewelled circlet of moonstone; brahma the golden, vishnu the sombre, and siva the crimson, lapped in seas of blood. everywhere do we find thee, o thou one and awful eidolon, who as aormuzd once didst rule the sun-scorched plains of euphrates, and as odin the icy waves and the shrieking winds, r

ALEISTER CROWLEY EQ I 5

of the body, and concentrate on the phenomenon which will already have been observed in 3, the restoring of the circulation. 8. last, imagine the return of the reproductive power, and employ this to the impregnation of the egg of light in which man is bathed. 9. now represent to thyself that this egg is the disk of the sun, setting in the west. 10. let it sink into blackness, borne in the bark of heaven, upon the back of the holy cow hathor. and it may be that thou shalt hear the moaning thereof. 11. let it become blacker than all blackness. and in this meditation thou shalt be utterly without fear, for that the blankness that will appear unto thee is a thing dreadful beyond all thy comprehension. and it shall come to pass that if thou hast well and properly performed this meditation that

l thy comprehension. and it shall come to pass that if thou hast well and properly performed this meditation that on a sudden thou shalt hear the drone and booming of a beetle. 12. now then shall the blackness pass, and with rose and gold shalt thou arise in the east, with the cry of an hawk resounding in thine ear. shrill shall it be and harsh. 13. at the end shalt thou rise and stand in the mid-heaven, a globe of glory. and therewith shall arise the mighty sound that holy men have likened unto the roaring of a lion. 14. then shalt thou withdraw thyself from the vision, gathering thyself into the divine form of osiris upon his throne. 15. then shalt thou repeat audibly the cry of triumph of 11 the god rearisen, as it shall have been given unto thee by thy superior. 16. and this being acco

f the forces which threaten to obsess. there is also some danger of acute delirious melancholia at point 1) 12 iii s s s "thou art a beautiful thing, whiter than a woman in the column of this vibration "i shoot up vertically like an arrow, and become that above "but it is death, and the flame of the pyre "ascend in the flame of the pyre, o my soul! thy god is like the cold emptiness of the utmost heaven, into which thou radiatest thy little light "when thou shalt know me, o empty god, my flame shall utterly expire in thy great n.o.x- liber lapidis lazuli. i. 36-40. 0. be seated in thine asana, preferably the thunderbolt. it is essential that the spine be vertical. 1. in this practice the cavity of the brain is the yoni; the spinal cord is the lingam. 2. concentrate thy thought of adoration

hou continue until thou art exhausted, never relaxing the control. until thou canst perform this one section 9 during a whole hour, proceed not. and withdraw from the meditation by an act of will, passing into a gentle pranayama without kumbhakham, and meditating on harpocrates, the silent and virginal god. 11. then at last, being well-fitted in body and mind, fixed in peace, beneath a favourable heaven of stars, at night, in calm and warm weather, mayst thou quicken the movement of the light until it be taken up by the brain and the spine, independently of thy will. 12. if in this hour thou shouldst die, is it not written "blessed are the dead that die in the lord? yea, blessed are the dead that die in the lord! 14 the blind prophet a ballet by aleister crowley the blind prophet a ballet

or the medials, of a sentence, are taken to form a word or words. thus the qabalah is called chkmh nsthrh, chokhmah nesthrah "the secret wisdom; and if we take the initials of these two words ch and n, we form by the second king of notariqon the word chn, chen "gracce" similarly, from the initials and finals of the words mi iolh lnv hshmimh, mi iaulah leno ha-shamayimah "who shall go up for us to heaven (deut. xxx. 120, are formed milh, milah "circumcision" and ihvh, the tetragrammaton, implying that god hath ordained circumcision as the way to heaven. temura is permutation.4 according to certain rules, one letter is substituted for another letter preceding or following it in the alphabet, and thus from one word another word of totally different orthography may be formed. thus the alphabet

ALEISTER CROWLEY EQ I 5

ightly smaller than the first triangle and sides equal to the first triangle is created at the upper tip of the line. the tree component triangles of the terfolate meet the upper tip of the line with their apices- one vertically and two to right and left. the angel of the east hath a book of red written in letters of blue a.b.f.m.a. in enochian. the book grows before my eyes and filleth the whole heaven. within "it is written, thou shalt not tempt the lord thy god" i see above the book a multitude of white-robed ones from whom droppeth a great rain of blood; but above them is a golden sun, having an eye, whence a great light. i turned me to the south: and read therein: seal up the book! speak not that which thou seest and 4 reveal it unto none: for the ear is not framed that shall hear it:

e work is ended; and the book is shut; and let the glory be to god the blessed for ever in the aeons, amen" thus far is the voice of tex and no more. the cry of the twenty and ninth aire or aethyr, which is called rii the sky appears covered with stars of gold; the background is of green. but the impression is also of darkness. 6 an immense eagle-angel is before me. his wings seem to hide all the heaven. he cried aloud saying: the voice of the lord upon the waters: the terror of god upon mankind. the voice of the lord maketh the skies to tremble: the stars are troubled: the aires fall. the first voice speaketh and saith: cursed, cursed be the earth, for her iniquity is great. oh lord! let thy mercy be lost in the great deep! open thine eyes of flame and light, o god, upon the wicked! light

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 mother of the dog cerberus. one person am i, and three gods. and thou who hast blasphemed me shalt suffer knowing me. for i am cold as thou art cold, and burn with thy fire

auldron are like unto zinc flames, and in the cauldron is the rose, the rose of 49 petals, seething in it. over the cauldron she has arched her rainbow wings; 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, treasu

lue-gray plumes. and the noise is confused, thousands of battle-cries harmonizing to a roar, like the roar of a monstrous river in flood. and all the stone is dull, dull gray. the life is gone from it. there is no more to see. sidi aissa, algeria "november" 24, 1909, 8-9 p.m. the cry of the 26th aethyr, which is called des there is a very bright pentagram: and now the stone is gone, and the whole heaven is black, and the blackness is the blackness of a mighty angel. and though he is black (his face and his wings and his robe and his armour are all black, yet is he so bright that i cannot look upon him. and he cries: o ye spears and vials of poison and sharp swords and whirling thunderbolts that are about the corners of the earth, girded with wrath and justice, know ye that his name is righ

ALEISTER CROWLEY EQUINOX EQ I 1 2

that life of sense that is not life, but is as the worms that feast upon my corpse. adonai! adonai! my lord adonai! indeed, thou hast forsaken me. nay! thou liest, o weak soul! abide in the meditation; unite all thy symbols into the form of a lion, and be lord of thy jungle, travelling through the servile universe even as mau the lion very lordly, the sun in his strength that travelleth over the heaven of nu in his bark in the mid-career of day. for all these thoughts are vain; there is but one thought, though that thought be not yet born he only is god, and there is none other god than he! 3.30. walking home with mantra; suddenly a spasm of weeping took me as i cried through the mantra "my god, my god, why hast thou forsaken me? and i have to stop and put it down! a good thing; for it c

f solomon the king! all this the hiereus seals with a knock and at the hegemon's new summons he to his surprise finds himself as the hanged man of the tarot. each point of the figure thus formed they crown with light, until he glitters with the flame of the spirit. 38 thus and not otherwise is he made a partaker of the mysteries, and the lightning flash strikes him. the lord hath descended from heaven with a shout and with the voice of the archangel, and the trump of god. he is installed in the throne of the double kingdom, and he wields the wand of double power by the sings of the grade. he is recognized an initiate, and the word of secret power, and the silent administration of the sacrament of sword and flame, acknowledge him. then, the words being duly spoken and the deeds duly done

capacity of his disciples. the fact is that i am a toad, ugly and venomous, and if i do wear a precious jewel in my hand, that jewel is adonai, and well, come to think of it, i am adonai. but st. john is not adonai; and st. john had better do a little humiliation to-morrow. nothing being more humiliating than prana yama, i will begin with that."the sixth day" 12.5. thus then oh ye great gods of heaven! begins the sixth day of the great magical retirement of that 59 holy illuminated man of god our greatly honoured frater, o.m. adeptus exemptus 7 4 brother-elect of the most secret and sublime order a. a. he does with great difficulty (and no interior performance) just four breath-cycles. somebody once remarked that it had taken a hundred million years to produce me; i may add that i hope

rk. 7.40. chez lavenue. bisque d'ecrevisses, demi-perdreau la gel e, c pes bordelaise, coupe jack. demi clos du roi. i am sure i made a serious mistake in the beginning of this operation of magick art. i ought to have performed a true equilibration by an hour's prana yama in asana (even if i had to do it without kambhakham) at midnight, dawn, noon, and sunset, and i should have allowed nothing in heaven above, or in earth beneath, or in the waters under the earth, to have interfered with its due performance. instead i thought myself such a fine fellow that to get into asana for a few minutes every midnight and the rest go-as-you- please would be enough. i am well punished. 8.30. this food, eaten in a yogin and ceremonial manner, is doing me good. i shall end, god willing, with coffee, cogn

t begin to believe it will happen. for i lay down quite free of worry or anxiety (hugging myself, as it were) perfectly sure of him in the simple non-assertive way that a child is sure of its mother, in a state of pleased expectancy, my thoughts quite suppressed in an intent listening, as it were for the noise of the wind of his chariot, as it were for the rustle of his wings. for lo! through the heaven of nu he rideth in his chariot soon, soon he will be here! into this state of listening come certain curious things formless flittings, i know not what. also, what i used to call "telephone-cross" voices voices of strange people saying quite absurd commonplace things "here, let's feel it!"what about lunch?"so i said to him: did you and so on; just as if one were overhearing a conversati

ALEISTER CROWLEY EQUINOX EQ I 2 2

halcedony 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 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 t

ft, it needs no wine to be merry! i have bought for a wafer of bread a garden of poppies and clover; for a water bitter and dead a foam of fire flowing over. from the lamb and his prison fare and the owl's blind stupor, arise! be ye wise, and strong, and fair, and the nectar afloat in your eyes! arise, o ambrosial moon by the strong immemorial spell, by the subtle veridical rune that is mighty in heaven and hell! 213 drip thy mystical dews on the tongues of the tender fauns in the shade of initiate yews remote from the desert dawns! satyrs and fauns, i call. bring your beauty to man! i am the mate for ye all' i am the passionate pan. come, o come to the dance leaping with wonderful whips, life on the stroke of a glance, death in the stroke of the lips! i am hidden beyond, shed in a secret

tto as a new name. this motto is not a name given to the outer man's body, but an occult signifier of the aspiration of his soul "in affirmation of this motto, now doth osiris send forward the goddesses of the scales of the balance to baptize the aspirant with water and with fire. even as it is written 'except a man be born of water and of the spirit: in no wise shall he enter unto the kingdom of heaven. 253 the "kerux" however, at once bars the way, as the candidate is still unpurified. thereupon the goddesses of the scales purify and consecrate him. this is the first consecration "but even as there be four pillars at the extremities of a sphere when the ten sephiroth are projected therein; so also are there four separate consecrations of the candidate" the reception and consecration take

l which is so bad, especially where it is not necessary, but chosen so as to "show off" superficial knowledge "hiereus "the sphinx of egypt spake and said 'i am the synthesis of the elemental forces: i am also the symbol of man: i am life: and i am death: i am the child of the night of time "hierophant "the priest with the mask of osiris spake and said 'thou canst not pass the gate of the eastern heaven: except thou canst tell me my name "kerux" for zelator "thou art nu: the goddess of the firmament of air. thou art harmakhis, lord of the eastern sun "hierophant "in what sign and symbol dost thou come "kerux" for zelator "in the letter aleph, with the banner of light, and the symbol of equated forces "hierophant (falling back and making with fan the sign of aquarius, aquarius, before zelat

sses the lion, the eagle, and the bull. the "hierophant" then explains to the zelator the symbolism of the cubical cross, as follows "the cubical cross is a fitting emblem of the equilibrated and balanced forces of the elements. it is composed of twenty-two squares externally, which refer to the twenty-two letters placed thereon. twenty and two are the letters of the eternal voice in the vault of heaven; in the depths of the earth; in the abyss of the waters, and in the all-presence of fire: heaven cannot speak their fulness, earth cannot utter it. yet hath the creator bound them in all things. he hath mingled them through water: he hath whirled them aloft in fire: he hath sealed them in the air of heaven: he hath distributed them through the planets: he hath assigned unto them the twelve

ALEISTER CROWLEY EQUINOX EQ I 2 3

e, as dull simpletons. they assume that the marvellous powers of applied mathematics shown in the great pyramid had no worthier aim than the perpetuation of a superstitious imbecility. here is leggy james translating the chinese classics. passage i. is of so supreme an excellence that it compels even his respect. what does he do? he flies in the face of the text and the tradition, asserting that "heaven" means a personal god. this shows what "god has never left himself without a witness- even in china. passage ii. is quite foolish "i.e, he, he, he, leggy james himself, cannot understand it. this shows to what awful depths the unaided intellect of even the greatest heathen must necessarily sink. how fortunate are we "et cetera" it is such people as these who accuse mystics of fitting the fa

a cheating tradesman, their god is fashioned in that image, and the ambition of them all is to cheat him. so they avoid the sceptic's sneers by an affection of doubt, the fanatic's thunders by an affectation of faith: between which two stools they fall to the ground. in the end they are more sceptic than the sceptic. hear how they try to be pious "leave thou thy sister, when she prays, her early heaven, her happy views" implies that the whole question of religion is so trivial that it is really not worth while disturbing any one about it. so too the play at scepticism results in an insane excess of maudlin piety. as we look back on that whole dreadful period, we sicken at its loathsome cant, its "laissez-faire" its sweating, its commercialism, its respectability, its humanitarianism, its

, the eyes strain, the foot- not a word of the struggle not to show impatience, the tenseness of the whole being of a man! no! this is indeed a glimmering ghost, a bloodless, vacant phantom. note, too, the degradation of the symbols. to compare a girl to a "ghost; to disenchant the glow and glamour of her to a "glimmer" to compare a volcano in eruption to the puffing of a steam-engine; the sun in heaven at high noon to a farthing dip. the vision is accurate enough; but the point of view is throughout that of a flunkey, of a tradesman, of a gelded toady, of a stewed prune! so too the very perfection of form which marks tennyson is a shocking fault, a guide to the governess' mind of the creature. he is so determined to keep all the rules that he 395 utterly breaks the first (and last) rule "

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ins of light; nothing but what quacks exploit, and dotards drivel of. think of what we claim! that concentration and its results can open the closed palace of the king, and answer the riddle of the sphinx. all science only brings us up to a blind wall, the wall of philosophy; here is your great ram to batter a breach and let in the forlorn hope of the children of the curse to storm the heights of heaven. one single trained observer with five years' work, less money than would build a bakehouse, and no more help than his dozen of volunteer students could give him, would earn himself a fame loftier than the stars, and set mankind on the royal road to the solution of the one great problem. scientific illuminism would have deserved its name, or mysticism would have received a blow which would

the paradise that so few earn! and she is still fighting in the flesh, though her spirit has its peace. priceless and unenvied reward of suffering! true it is, that the chosen of the masters must leave all. the lightest breeze can stir the feather of our lady maat; there must be no breath of passion or of thought, if we would live in those halls of hers "elysian, windless, fortunate abodes beyond heaven's constellated wilderness" and to one who shares, however humbly, her high hope, and love exalted, and faith transcending, who is confronted by the same foes that she has beaten, assailed by the same slanders that she has lived down, her book comes as a direct message from the masters "courage, child- there lies a great reward immediately beyond. nay! but for the work's sake, work! though t

myself of the marks of battle, sat down and broke my fast, my sane mind steadily forcing itself to a sober plan of action, beating manfully down the scream of its despair. all day i searched the streets. passing an antiquary, i showed him my weapons. he readily supplied their history; but- there was none of that family alive, nor had been since the great revolution. their goods? the four winds of heaven might know. at those words 'the four winds' i rushed out of the shop, as if stung by an adder "i drove home, set all my servants hunting for railed houses. they were to report to me in the rue des quatre vents. any house not accounted for, any that might conceal a mystery, these i would see myself "all labour lost! my servants tried. i distrusted their energy: i set myself obstinately to sc

t would account for both the weapons and the scene in the morgue. but i cannot say "so, too, i learnt from the master that all this veil of life is but a shadow of a vast reality beyond, perceptible only to those who have earned eyes to see withal "these eyes i could not earn; a faith in the master sustained me. i began to understand, too, a little about the human brain; of what it is capable. of heaven- and of hell "life passed, vigorous and pleasant; the only memory that haunted me was the compulsion of my oath that never would i again set foot in the rue des quatre vents "life passed, and for the master ended 'the veil of the temple is but a spider's web' he said, three days before he died. i followed eliphaz levi zahed to the grave "i could not follow him beyond "for the next year i ap

salvation. wherefore also is 11 the key number of the great saviour's name (yod-heh-shin-vau-heh= 29= 11, and this is also in the taro the wheel of the great law, hb:koph, the lord of the forces of life> 184 and finally the word heh-aleph-resh-tzaddifinal, ha aretz, the earth, hath four letters showing its elemental constitution, and its key is 17- also hope- hope in the earth as there is hope in heaven. and the last letter of the verse is hb:tzaddifinal (the letter of hope, by qabalah of nine chambers that number which contains in itself all the properties of protean matters: howsoever you may multiply it the key of its numbers is ever 9. fitting symbol of ever-changing matter which ever in its essence is one- one and alone! thus with the first appearance of the number of matter does the

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s shouted to warn the uninitiated that the new 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 p

in the east, lord of the past and the future, he who seeth by the light that is within him. i am the lord of resurrection, who cometh forth from the dusk, and whose birth is from the house of death. o ye two divine hawks upon your pinnacles, who are keeping watch over the universe! ye who accompany the bier unto its resting-place, and who pilot the ship of r, advancing onwards unto the heights of heaven! lord of the shrine which standeth in the centre of the earth! behold he is in me and i in him! mine is the radiance in which ptah floateth over his firmament. i travel upon high. i tread upon the firmament of nu. i raise a flame with the flashing lightning of mine eye, ever rushing forward in the splendour of the daily glorified r, giving life to every creature that treadeth upon the earth

hing obeys my words. therefore do thou come forth unto me from thine abode in the silence, unutterable wisdom, all-light, all-power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still un-named and nameless for eternity! come thou forth, i say, and aid and guard me in this work of art. 177 thou, star of the east that didst conduct the magi. thou art the same, all present in heaven and in hell. thou that vibratest betwixt the light and the darkness rising, descending, changing for ever, yet for ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom: and earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth, and make all spirits subject unto me! so that every spirit of the firmame

om thy abodes and retreats. come thou forth unto us, and appear before us in this magical triangle without this circle of art: in fair and human form, courteously answering in an audible voice all of our demands. as is written "kiss the son lest he be angry! if his anger be kindled, yea, but a little_ blessed are they that put their trust in him [the mighty magus of art lifts up the sigil towards heaven, tears off from it the black veil, and cries] creature of kokab, long hast thou dwelt in darkness! quit the night and seek the day [sigil is replaced to west of the triangle; magus holds the sword erect (point upwards) over its centre, and lays her left hand upon it, saying] 184 by all the names, powers and rites already rehearsed, i conjure thee thus unto visible apparition: khabs am pekht

enterer, directing upon it her whole will: following this projection by the sign of silence. if he does not yet appear, then repeat the invocation to tiriel from the throne of the east. this process may be repeated thrice. but if not even then the spirit come, then an error hath been committed, in which case replace sigil on altar, holding sword as usual, and say""the prayer unto the great god of heaven" o ye great lords of the hall of the twofold manifestation of truth, who preside over the weighing of the souls in the place of judgment before aeshoori, 185 give me your hands, for i am made as ye! give me your hands, give me your magic powers, that i may have given unto me the force and the power and the might irresistible, which shall compel this disobedient and malignant spirit, taphtha

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ne-apple syrup. f. an interpretation of genesis. by theodore powys. this is a most mystical interpretation of the most beautiful of the books of the old testament. it consists of a dialogue between the lawgiver of israel and zetetes, who is not exactly the disciple, but rather the interpreter of the master's words. thus it commences "the law-giver of israel "in the beginning the truth created the heaven and the earth "zetetes "the life that is within and the life that is without, are not these the heaven and the earth that the truth created" whether the author intends to weave into his interpretation the doctrines of the qabalah we are not certain, but time after time we came across curious allusions. thus on p. 3 "within myself when the truth divided the light from the darkness wisdom aro

" and so on. v. b. neuburg. this book is a singularly lucid and complete statement of the work of many noble lives. we believe that the s.p.r. has taken up a most admirable position, and wish greater success to their work in the future. if they would only train themselves instead of exercising patience on fraudulent people, whose exploits no sane person would believe if god himself came down from heaven to attest them, they might get somewhere. a. c. the key to the tarot. by a. e. waite. w. rider and sons, limited. mr. waite has written a book on fortune-telling, and we advise servant- girls to keep an eye on their half-crowns. we have little sympathy or pity for the folly of fashionable women; but housemaids need protection_ hence their affection for policemen and soldiers_ and we fear th

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

es, the soles of whose feet smith plumes of golden fire from the outermost annihilation of the abyss. i know thee! o thou crimson sword of destruction, who chasest the comets from the dark bed of night, till they speed before thee as serpent tongues of flame. 6. o thou sovran archer of the darksome regions, who shooteth forth from thy transcendental crossbow the many-rayed suns into the fields of heaven. i know thee! o thou eight-pointed arrow of light, who smiteth the regions of the seven rivers until they laugh like maenads with snaky thyrsus. 7. o thou sovran paladin of self-vanquished knights, whose path lieth through the trackless forests of time, winding athrough the byss of unbegotten space. i know thee! o thou despiser of the mountains, thou whose course is as that of a lightning-h

m of whose hand 20 all the arts lie bounden as a smoke-cloud betwixt the lips of the mountain. 10. o thou sovran lord of primaeval baresarkers, who huntest with dawn the dappled deer of twilight, and whose engines of war are blood-crested comets. i know thee! o thou flame-crowned self-luminous one, the lash of whose whip gathered the ancient worlds, and looseth the blood from the virgin clouds of heaven. 11. o thou sovran moonstone of pearly loveliness, from out whose many eyes flash the fire-clouds of life, and whose breath enkindleth the byss and the abyss. i know thee! o thou fountain-head of fierce aethyr, in the pupil of whose brightness all things lie crouched and wrapped like a babe in the womb of its mother. 12. o thou sovran mother of the breath of being, the milk of whose breasts

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ge; namely, to manifest the new way of the equinox of horus, as revealed in liber legis. he does so, and reconciles it with the old way by inviting the test of experiment. they would go therefore to the desert or the mountains_ nay! here and now shall it be accomplished. peace to all beings! 13 aha! olympas. master, ere the ruby dawn gild the dew of leaf and lawn, bidding the petals to unclose of heaven's imperishable rose, brave heralds, banners flung afar of the lone and secret star, i come to greet thee. here i bow to earth this consecrated brow! as a lover woos the moon aching in a silver swoon, i reach my lips towards thy shoon, mendicant of the mystic boon! marsyas. what wilt thou? olympas. let mine angel say "utterly to be rapt away" marsyas. how, whence, and whither? olympas. by my

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 battalion rolled! there is war in heaven! the soul sings still, struck by the plectron of the will; but the mind's dumb; its only cry the shriek of its last agony! olympas. surely it struggles. marsyas. bitterly! and, mark! it must be strong to die! the weak and partial reason dips one edge, another springs, as when a melting iceberg reels and tips under the sun. be mighty then, a lord of thought, beyond wit and wonder balanced_ t

may bloom now_ this actual hour! olympas. the soul made safe, is vision sure to rise therein? marsyas. though calm and pure it seem, maybe some thought hath crept into his mind to baulk the adept. the expectation of success suffices to destroy the stress of the one thought. but then, what odds? 30 "man's vision goes, dissolves in god's" or "by god's grace the light is given to the elected heir of heaven" these are but idle theses, dry dugs of the cow theology. business is business. the one fact that we know is: the gods exact a stainless mirror. cleanse thy soul! perfect the will's austere control! for the rest, wait! the sky once clear, dawn needs no prompting to appear! olympas. enough! it shall be done. marsyas. beware! easily trips the big word "dare" each man's an oedipus, that thinks

y fate. choose tenderly a place for thine academy. let there be an holy wood of embowered solitude by the still, the rainless river, underneath the tangled roots of majestic trees that quiver in the quiet airs; where shoots of the kindly grass are green moss and ferns asleep between, lilies in the water lapped, sunbeams in the branches trapped_ windless and eternal even! silenced all the birds of heaven 42 by the low insistent call of the constant waterfall. there, to such a setting be its carven gem of deity, a central flawless fire, enthralled like truth within an emerald! thou shalt have a birchen bark on the river in the dark; and at the midnight thou shalt go to the mid-stream's smoothest flow, and strike upon a golden bell the spirit's call; then say the spell "angel, mine angel, dra

lympas. i know such saints. marsyas. an easy vice: so wondrous well they advertise! o their mean souls are satisfied 44 with wind of spiritual pride. they're all negation "do not eat; what poison to the soul is meat! drink not; smoke not; deny the will! wine and tobacco make us ill" magic is life; the will to live is one supreme affirmative. these things that flinch from life are worth no more to heaven than to earth. affirm the everlasting yes! olympas. those saints at least score one success: perfection of their priggishness! marsyas. enough. the soul is subtlier fed with meditation's wine and bread. forget their failings and our own; fix all our thoughts on love alone! ah, boy, all crowns and thrones above is the sanctity of love. in his warm and secret shrine is a cup of perfect wine

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the violin between chin and left shoulder, left fingers holding a chord on the frets and back of left hand toward the viewer and to the side. she holds the bow vertically and tilted away over the strings slightly toward the back. her right hand lightly grasps the end of the bow about waist high. the interpreter mother of light, and the gods! mother of music, awake! silence and speech are at odds; heaven and hell are at stake. by the rose and the cross i conjure; i constrain by the snake and the sword; i am he that is sworn to endure- bring us the word of the lord! by the brood of the bysses of brightening, whose god was my sire; by the lord of the flame and lightning, the king of the spirits of fire; by the lord of the waves and the waters, the king of the hosts of the sea, the fairest of

age, went off, and graphiel appeared. all glorious was the moon-like crown of the great intelligence graphiel. his face was like the sun as it appears beyond the veil of this earthly firmament. his warrior body was like a tower of steel, virginal strong. scarlet were his kingly robes, and his limbs were swathed in young leaves of lotus; for those limbs were stronger than any armour ever forged in heaven or hell. winged was he with wings of gold that are the wind itself; his sword of green fire flamed in his right hand, and in his left he held the blue feather of justice, unstirred by the wind of his flight, or the upheaval of the universe. but after five and sixty centuries of toil, though illumined with intelligence almost divine, he had to confess himself defeated. 204 "sir" he cried str

ried strongly "this is a task for kamael the mighty and all his host of seraphim "i will employ them on it" said the great white spirit. then the skies flamed with wrath; for kamael the mighty and his legions flew from the south, and saluted their creator. behold the mighty one, behold kamael the strong! his crownless head was like a whirling wheel of amethyst, and all the forces of the earth and heaven revolved therein. his body was the mighty sea itself, and it bore the scars of crucifixion that had made it two score times stronger than it was before. he too bore the wings and weapons of space and of justice; and in himself he was that great amen that is the beginning and the end of all. behind him were the seraphim, the fiery serpents. on their heads the triple tongue of fire; their glo

ich hardly gave a perceptible phenomenon, and at another, when my dose had been but half that quantity, i have suffered the agonies of a martyr, or rejoiced in a perfect phrensy. so exceedingly variable are its results, that, long before i abandoned the indulgence, i took each succcessive bolus with the consciousness that i was daring an uncertainty as tremendous as the equipoise between hell and heaven. yet the fascination employed hope as its advocate, an won the suit. secondly: if, during the ecstasy 253 of hasheesh delirum, another dose, however small- yes, though it be no larger than half a pea- be employed to prolong the condition, such agony will inevitably ensue as will make the soul shudder at its own possibility of endurance without annihilation. by repeated experiments, which no

t assert that the half-careless and uninterested way in which we generally look on nature is the normal mode of the soul's power of vision. there is a fathomless meaning, an intensity of delight in all our surroundings, which our eyes must be unsealed to see. in the jubilance of hasheesh, we have only arrived by an improper pathway at the secret of that infinity of beauty which shall be beheld in heaven and earth when the veil of the corporeal drops off, and we know as we are known. then from the muddy waters of our life, defiled by the centuries of degeneracy through which they have flowed, we shall ascend to the old-time original fount, and grow rapturous with its apocalytpic draught. i do not remember whether i have yet mentioned that in the hasheesh state an occasional awakening occurs

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by this sacrifice he saves the world of chivalry. vi. he having become an holy hermit, a certain dwarf, splendidly clothed, cometh to arthur's court, bearing tidings of a questing beast. the knights fail to lift him, this being the test of worthiness. vii. lancelot findeth him upon scawfell, clothed in his white beard. he returneth, and, touching the dwarf but with his finger, herleth him to the heaven. viii. sir palamede, riding forth on the quest, seeth a druid worship the sun upon stonehenge. he rideth eastward, and findeth the sun setting in the west. furious he taketh a viking ship, and by sword and whip fareth seaward. ix. coming to india, he learneth that it glittereth. vainly fighting the waves,the leaves, and the snows, he is swept in the himalayas as by an avalanche into a valle

oly womb! shrieks out the mother's last appeal: and reads irrevocable doom in those dread eyes of ice and steel. he winds his horn: his warriors pour in thousands on the fenceless foe; the sunset stains their hideous war with crimson bars of after-glow. he winds his horn; the night-stars leap to light; upspring the sisters seven; while answering flames illume 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 a

re, with his friends and followers dead, his brother smitten through the head, himself sore wounded in the thigh, weepeth upon the deed of dread, alone among his murdered men, the champion fool, as fools were then, utterly broken, like to die, sir palamede the saracen. 60 xxii sir palamede his wits doth rally, nursing his wound beside a lake within an admirable valley, whose walls their thirst on heaven slake, and in the moonlight mystical their countless spears of silver shake. thus reasons he "in each and all fyttes of this quest the quarry's track is wondrous geometrical. in spire and whorl twists out and back the hart with fair symmetric line. and lo! the grain of wit i lack- this beast is master of design. so studying each twisted print in this mirific mind of mine, my heart may happe

ine ancient place! i am advantaged nothing then" then swooped he from the byss of space, and set the knight amid the fen "god" quoth sir palamede "that i who have won nine should fail at ten! i set my all upon the die: there is no further trick to try. call thrice accurs d above men sir palamede the saracen" 89 xxxv "yea" quoth the knight "i rede the spell. this beast is the unknowable. i seek in heaven, i seek in hell; ever he mocks me. yet, methinks, i have the riddle of the sphinx. for were i keener than the lynx i should not see within my mind one thought that is not in its kind in sooth that beast that lurks behind: and in my quest his questing seems the authentic echo of my dreams, the proper thesis of my themes! i know him? still he answers: no! i know him not? maybe- and lo! he is

ad it wherewith to daunt the eye or ear; yet all the horror of the pit clad it with all the arms of fear. moreover, though he sought to scan some feature, though he listened long, no shape of god or fiend or man, no whisper, groan, shriek, scream, or song gave him to know it. now it chanced one day sir palamedes rode through a great wood whose leafage danced in the thin sunlight as it flowed from heaven. he halted in a glade, bade his horse crop the tender grass; put off his armour, softly laid himself to sleep till noon should pass. 93 he woke. before him stands and grins a motley hunchback "knave" quoth he "hast seen the beast? the quest that wins the loftiest prize of chivalry" sir knight" he answers "hast thou seen aught of that beast? how knowest thou, then, that it is ever or hath be

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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 the dreadful lines of sleeping men, swart sons of the sahara, thou didst writhe slim, sinuous and swift, warning me with a viper's hiss- and was not death upon us then, no bastard of thy maiden kiss? god's grace, the all-surpassing gift! el arabi! el arabi! yea, death is man's elixir when life's pale wine foams a

, 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 foundation of the doctrine of every-thing, this is the beginning of the f

ll surfaces around it, so is the illumination of the adept reflected even by his unilluminated followers. attainment by yoga. according to the shiva sanhita there are two doctrines found in the vedas: the doctrines of "karma k nda (sacrificial works, etc) and of "jana k ndra (science and knowledge "karma k ndra" is twofold- good and evil, and according to how we live "there are many enjoyments in heaven" and "in hell there are many sufferings" having once realized the truth of "karma k ndra" the yogi renounces the works of virtue and vice, and engages in "jnana k ndra- knowledge. in the shiva sanhita we read:31 in the proper season, various creatures are born to enjoy the consequences of their karma.32 as though mistake mother-of-pearl is taken for silver, so through the error of one's own

for the joy that is set before him, must "dare" to endure the cross, despising the shame; if he would be "set down at the right hand of the throne of god" hebrews, xii, 2. 58 "if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to god (1 corinthians, xiv, 28) has more than one meaning. 59 "and when he had opened the seventh seal, there was silence in heaven about the space of half and hour (rev. viii, 1. of the conflicting sects unable to obtain raja yoga, the most merciful sw tm r ma yogi offers the light of hathavidya."60 in the practice of this mystic union which is brought about by the hatha yoga and the raja yoga exercises the conditions necessary are: 1 "yama" non-killing (ahinsa; truthfulness (satya; non-stealing (asteya; continence (br

e head, neck and chest should always be held erect, the aspirant should in fact adopt what the drill- book calls "the first position of a soldier" and never allow the body in any way to collapse. the "bhagavad-g ta" upon this point says: in a pure place, established in a fixed seat of his own, neither very much raised nor very low. in a secret place by himself. there. he should 67 the marriage of heaven and hell. 68 "ibid" 69 visions of the daughters of albion. 70 "hatha yoga pradipika" p. 30. dhauti is of four kinds: antardhauti (internal washing; dantdhauti (cleaning the teeth; hriddhauti (cleaning the heart; mulashodhana (cleaning the anus. basti is of two kinds, jala basti (water basti) and sukshma basti (dry basti) and consists chiefly in dilating and contracting the sphincter muscle

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the temple [the leader of the chorus "beats the tom-tom, and the other brethren clap and stamp their feet. no result] 6 silence- it is in vain! brethren, let us invoke the assistance of the mother of heaven["he goes to veil and reaches through with his hands" mater coeli["passes through throne of" magister templi "and enters the temple] children, what is your will with me? capricornus. mother of heaven, we beseech thee to awaken the master. mater coeli. what is the hour? capricornus. mother of heaven, it lacks a quarter of midnight. mater coeli. be it unto your desire["she plays< as she ends she kneels: the veil slowly parts, and" magister templi "is seen standing in shrine. he slowly enters temple" mater coeli "returns to throne, having been blessed and raised by hi

ken the master. mater coeli. what is the hour? capricornus. mother of heaven, it lacks a quarter of midnight. mater coeli. be it unto your desire["she plays< as she ends she kneels: the veil slowly parts, and" magister templi "is seen standing in shrine. he slowly enters temple" mater coeli "returns to throne, having been blessed and raised by him] magister templi. mother of heaven, beloved of the stars, wherefore hast thou awakened the poison of eld, the dweller in eternity? mater coeli. shabbathai [magister templi "comes down to hell-broth and recites "the eyes of pharaoh] dead pharaoh's eyes from out the tomb burned like twin planets ruby-red. enswathed, enthroned, the halls of gloom echo the agony of the dead. silent and stark the pharaoh sate: no breath went whis

that would gaze into dead pharaoh's awful eyes start from incalculable amaze to clutch the initiate's place and prize. he bore the blistering thought aloft: it blazed in battle on his plume: with sage and warrior enfeoffed, he rushed alone through tower and tomb. the myriad men, the cohorts armed, are shred like husks: the ensanguine brand leaps like a flame, a flame encharmed to fire the pyramid heaven-spanned wherein dead pharaoh sits and stares, swathed in the wrappings of the tomb, with eyes whose horror flits and flares like corpse-lights glimmering in the gloom till all's a blaze, one roar of flame, death universal, locked and linked- aha! one names the awful name- the twin red planets are extinct["a pause["the lamp burns out, and darkness covers all [leader of the chorus "secretly r

pli. 1< brother aquarius, what is the time? aquarius. midnight. magister templi. 1. brother capricornus, what is the place? capricornus. the fortress that is upon the frontier of the abyss. magister templi. 1. brothers aquarius and capricornus, is the beloved with us? aquarius "and" capricornus. the mother of heaven is enthroned. magister templi. mother of heaven, let us lament together["recites swinburne's "ilicet<brother aquarius, to what end are we assembled? aquarius

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 lament together["recites swinburne's "the garden of proserpine [mater coeli "plays accordingly<mother of heaven, let us work together! mater coeli. behold thine handmaiden [magister templi "and" mater coeli "go together hand in hand, within the veil" capricornus "turns light up [mater coeli "plays a p

ALEISTER CROWLEY EQUINOX EQ I 6

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 flash. once the tower rocked and cracked beneath its lash, caught inextinguishable fire; was ash. but that same fire that quelled the robber strife, and struck each being out of lust and life, left the mild maiden a rejoicing wife. 13 12. and this: 13. there is a well before the great white throne that is choked up with rubbish from the ages

s lady of the sea; lord of air is mercury. now by god's grace here is salt fixed beneath the violet vault. now by god's love purge it through with our right hermetic dew. now by god wherein we trust be our sophic salt combust. then at last the eye shall see three in one and one in three, sulphur, salt, and mercury, crowned by heavenly alchemy! 14 to the one who sent the seven glory in the highest heaven! to the seven who are the ten glory on the earth, amen! 16. and of the difficulties of this practice and of the results that reward it, let these things be discovered by the right ingenium of the practicus. 15 liber tzaddi vel hamvs hermeticvs svb figvra xc 17 a. a. publication in class a. imprimatur: n. fra a. a. liber tzaddi vel hamvs hermeticvs svb figvra xc 0. in the name of the lord of

o never came to grips, who gave me nothing priceless. give me the purity distilled from dervish sweat and satyr bruises. the holy graal with wine is filled from no unbroken cruses. doth not the world's great alchemist corrupt his oysters to make pearls? shall not these lips praise him? they kissed no cold reluctant girl's. jaja' hath woven the web of god from threads of lust and laughter spun. in heaven the rose is worth the rod; and love as water, one. 47 iii jeanne a pastoral "to raymond radclyffe "hey diddle diddle! the cat and the fiddle! the cow jumped over the moon" i laid mine ear against your heart, jeanne! a masterpiece of nature turned a masterpiece of art, with your blanched egyptian beauty foiled by the hungry eyes, and the red mouth soiled by the honey of mine that your greed

wered me "it is a pity" and with that i returned to my task, and he guided me therein with his counsel and example. yet in the ark the gloom is fierce; the river without is but twilight, wherein shadows are free; within is darkness itself, and the essence and quintessence of darkness. in this terrific silence i abode for very long; then for an instant that seemed longer than many lives the sun of heaven broke in and smote mine eye, so that i fell backward nigh fainting. but he bade me be of good cheer and return to the task. i obeyed; and behold! again the sun, and behind the sun a glimpse of one appointed equally to be hidden and to be seen, each as may be fitting. but the brightness of the sun and its heat dazzled me and scorched me. my members refused to obey; and i slid backward into t

re back from crusade for an hour, my limbs lying slack in rosamond's bower["from the palms c. comes forward" laylah "veiled, with a pitcher. she attaches it to the cord of the lever and" 73 "dips it into the well. she looks about her, and seeing no one, raises her veil" laylah. from the heart of the sand the water wells up purer than the rain. so in my heart love springs chaster than the grace of heaven itself. earth purifies more subtly than the sea. only through matter can spirit understand itself, justify itself, become itself. this mystery i heard from the holy man of bassu. his beard was whiter than snow because it had once been blacker than burnt wood. so will i cherish my love, the love which i owe, which i give, to my husband the noblest of the emirs; for i and my love and my servi

ALEX SANDERS THE KING OF THE WITCHES

re right' she sighed 'i haven't felt really well since 1 came out of hospital. somehow 1 never seem to be free of pain' now he looked at her closely and for the first time noticed her pallor, but she shrugged off his solicitude and advised him to look to his own affairs, not bother about her 'are you sure it isn't cancer' the words came out before alex was aware that he had even thought them 'for heaven's sake" she protested-but she agreed to call the doctor. he sent her into hospital for tests and when she returned she told alex that no signs of any disease had been found. while she had been away she had made up her mind to leave riversdale 'i appreciate all you have done for us' she told him 'but the atmosphere in this place depresses me. even in hospital 1 was happier, and 1 know 1 shan

thering speed and chanting: darksome night and shining moon, east then south then west then north, hearken to the witches' rune, here i come to call thee forth. earth and water, air and fire, wand and pentacle and sword, work ye unto my desire. hearken ye unto my word. cords and censer, scourge and knife, powers of the witches' blade, waken all ye unto life, come ye as the charm is made. queen of heaven, queen of hell, homed hunter of the night, lend your power unto the spell, and work my will by magic rite. by all the power of land and sea, by all the might of moon and sun, as i do will, so it shall be, chant the spell and be it done. eko, eko azarak, eko, eko zamilak, eko, eko cernunnos, eko, eko aradia. during the invocation the high priestess stands at one side and at the moment when s

ALEXANDRIAN BOOK OF SHADOWS OCCULT

single of men and of gods, from a single source we both draw breath, but a difference of power in everything keeps us apart, for we are as nothing but the gods stay forever. yet we can, in greatness of minds, be like the gods. though we know not to what goal by day or in the 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 hu

ual as a whole. the witches' rune darksome night and shining moon, hearken to the witches' rune. east, then south, west then north, here come i to call the forth. earth and water, air and fire, work ye unto my desire. wand and pentacle and sword hearken ye unto my word. cords and censer, scourge and knife, waken all ye into life. powers of the witches blade, come ye as the charm is made. queen of heaven, queen of hell, lend your aid unto the spell. horned hunter of the night, work my will by magic rite. by all the power of land and sea, as i do will, so mote it be. by all the might of moon and sun, chant the spell and be it done. notes the original was written by doreen valiente, and is rather different (verses are arranged in an abab rhyme scheme: l darksome night and shining moon, east

gives the gift of joy unto the heart of man. upon earth, i give the knowledge of the spirit eternal; and beyond death, i give peace and freedom and reunion with those who have gone before. nor do i demand aught in sacrifice; for behold, i am the mother of all living, and my love is poured out upon the earth. hp: hear ye the words of the star goddess; she in the dust of whose feet are the hosts of heaven, and whose body encircles the universe. hps: i who am the beauty of the green earth, and the white moon among the stars, and the mystery of the waters, and the desire of the heart of man, call unto thy soul. arise, and come unto me. for i am the soul of nature, who gives life to the universe. from me all things proceed, and unto me all things must return; and before my face, beloved of gods

at the end of desire. notes l lots of published sources eg. janet and stewart farrar's the witches' way the charge (verse version) hps: all ye assembled in my sight, bow before my spirit bright. aphrodite, arionrhod, lover of the horned god, mighty queen of witchery and night. morgan, etoine, nisene, diana, bridgid, melusine, am i named of old by men. artemis and cerridwen, hell's dark mistress, heaven's queen. ye who would ask of me a rune, or who would ask of me a boon, meet me in some secret glade, dance my round in greenwood shade, by the light of the full moon. in a place wild and lone, dance about mine altar stone; work my holy mystery. ye who are feign to sorcery, i bring ye secrets yet unknown. no more shall ye know slavery, who give true worship unto me. ye who tread my round on

he rarely gives the actual bos text, whereas she always does, but from a slightly different bos) l midsummer the cauldron, filled with water and decorated with flowers, is placed before the altar. hps casts the circle and then stands before the cauldron, wand upraised. hp stands in north behind the altar; coven is in a circle, facing inwards, alternately man and woman. hps says: hps: great one of heaven, power of the sun, we invoke thee in thy ancient names- michael, balin, arthur, lugh, herne; come again as of old into this thy land. lift up thy shining spear of light to protect us. put to flight the powers of darkness. give us fair woodlands and green fields, blooming orchards and ripening corn. bring us to stand upon thy hill of vision, and show us the lovely realms of the gods. hps tra

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

he is love, and through him the love aspect of the deity will some day perfectly manifest, and he will be able to say with his elder brother, the christ, in reply to the demand "lord, show us the father" that "he that hath seen me, hath seen the father" for god is love; and finally, through him the highest aspect, the will of god will become manifest, and he will be perfect, even as his father in heaven is perfect. just as in the evolution of substance three stages could be seen that of atomic energy, of group coherence, and of eventual synthesis so in the, evolution of man will the same appear. you will have, in the early stages of human evolution, that which we might call the atomic stage, in- 31- the consciousness of the atom copyright 1998 lucis trust which man comes to a gradual recog

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

but fundamentally holding to the same one truth and serving the same god. alice a. bailey. new york 1922. the constitution of man- 2- initiation, human and solar copyright 1998 lucis trust chart the seven planes of our solar system, the constitution of man the constitution of man, as considered in the following pages, is basically threefold, as follows: i. the monad, or pure spirit, the father in heaven. this aspect reflects the three aspects of the godhead: 1. will or power..the father. 2. love-wisdom..the son. 3. active intelligence..the holy spirit. and is only contacted at the final initiations, when man is nearing the end of his journey and is perfected. the monad reflects itself again in ii. the ego, higher self, or individuality. this aspect is potentially 1. spiritual will..atma. 2

ental, and through which the pulsating life can be clearly seen beating in regular rhythm; a vision of the logoic thoughtform on the archetypal plane, a vision that grows from initiation to initiation until it embraces all the solar system. initiation leads to the stream that, once entered, sweeps a man onward until it carries him to the feet of the lord of the world, to the feet of his father in heaven, to the feet of the three-fold logos. initiation leads to the cave within whose circumscribing walls the pairs of opposites are known- 10- initiation, human and solar copyright 1998 lucis trust and the secret of good and evil is revealed. it leads to the cross and to that utter sacrifice which must transpire before perfect liberation is attained, and the initiate stands free of all earth's

ion leads to unity between the ego and the monad, expressing itself in the triad. it is the perfect at-one-ment. the whole process is therefore for the purpose of making man consciously one- 13- initiation, human and solar copyright 1998 lucis trust first: with himself, and those in incarnation with him. second: with his higher self, and thus with all selves. third: with his spirit, or "father in heaven" and thus with all monads. fourth: with the logos, the three in one and the one in three. man becomes a conscious human being through the instrumentality of the lords of the flame, through their enduring sacrifice. man becomes a conscious ego, with the consciousness of the higher self, at the third initiation, through the instrumentality of the masters and of the christ, and through their s

an of a ray, each ray having its own collection of charts. these charts, being in many sections (dealing with incarnate, discarnate, and perfected egos, are again all under the care of subordinate guardians. the lipika lords, with their vast band of helpers are the most frequent users of these charts. many discarnate egos awaiting incarnation or having just left the earth, sacrifice their time in heaven to assist in this work. these halls of records are mostly on the lowest levels of the mental plane and the highest of the astral, as they can be there most fully utilised and are most easily accessible- 40- initiation, human and solar copyright 1998 lucis trust initiates receive instruction directly from the masters or from some of the great devas or angels. these teachings are usually impa

snare or a basis for incredulity to the man who seeks to materialise them unduly. the thought of an immortal existence, of a divine entity, of a great centre of fiery energy, and of the full flower of evolution, lies hidden in these terms, and they must be thus considered. at the fourth initiation, the initiate is brought into the presence of that aspect of himself which is called "his father in heaven" he is brought face to face with his own monad, that pure spiritual essence on the highest plane but one, which is to his ego or higher self what that ego is to the personality or lower self. this monad has expressed itself on the mental plane through the ego in a triple fashion, but now all aspects of the mind, as we understand it, are lacking. the solar angel hitherto contacted has withdr

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

this''treatise on cosmic fire' alice a. bailey- 6- a treatise on cosmic fire copyright 1998 lucis trust note: in the footnotes throughout this treatise''the secret doctrine" by h. p. blavatsky is designated by the initials s.d. the page references are to the''third revised edition' fire "what says the esoteric teaching with regard to fire" fire is the most perfect and unadulterated reflection, in heaven as on earth, of the one flame. it is life and death, the origin and the end of every material thing. it is divine substance" secret doctrine i. 146. our earth and man (are) the products of the three fires. secret doctrine ii. 258. fire and flame destroy the body of an arhat; their essence makes him immortal. secret doctrine i. 35. the three fires i. the internal fire or fire by friction "th

en 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 down, and the sons of god reached forth. down to the inmost point of death they flung the sacred stone. the plaudits of the chohans rose. the work had turned a point. from the pit of outer darkness, they gathered forth the stone, translucent now and unalloyed, of colour rose and blue. the turning of the fi

the stone within the moving wheel. the lords of the greater fifth and sixth likewise plunged their stone. within the fire, deep at the inmost sphere, as whirled through space the greater wheel, bearing the lesser seven, the two were fused. the fourth, the fifth, the sixth blended, merged and intermingled. the aeon closed, the work was done. the stars stood still. the eternal ones cried to inmost heaven "display the work. draw forth the stones" and lo, the stones were one. stanza v the moment manvantaric, for which had waited all the triads, the hour that marked the solemn point of juncture, arrived within the scope of time, and lo, the work was done. the hour for which the seven groups purushic, each vibrant to the sounding of the word, seeking the adding of the power, had waited for mill

rty thousand million watchers refused to heed the call "we enter not the forms" they said "until the seventh aeon" the twice thirty thousand million hearkened to the call and took the forms designed. the rebellious ones laughed within themselves, and sought pralayic peace until the seventh aeon. but the seven great lords called 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 thei

he white, the dark, the red, and shaded brown. the period of destruction extended far on either hand. the work was sadly marred. the chohans of the highest plane gazed in silence on the work. the asuras and the chaitans, the sons of cosmic evil, and the rishis of the darkest constellations, gathered their lesser hosts, the darkest spawn of hell. they darkened all the space* from the coming of the heaven-sent one peace passed upon the earth. the planet staggered and belched forth fire. part rose. part fell. the form was changed. millions took other forms or ascended to the appointed place of waiting. they tarried till the hour of progress should again sound forth for them* the early third produced the monsters, great beasts and evil forms. they prowled upon the surface of the sphere. the wa

ALICE A BAILEY05 THE LIGHT OF THE SOUL

eil, the soul in its true nature walks the earth. it becomes apparent to us, as we study the life of christ, what it means to develop the powers of the soul, to attain liberation, and become, in full glory, a god walking on earth. in the yoga sutras there are embodied for us the laws of that becoming, and the rules, methods, and means which when followed make a man "perfect even as your father in heaven is- 3- the light of the soul copyright 1998 lucis trust perfect" step by step there is unfolded for us a graded system of development, leading a man from the stage of average good man, through those of aspirant, initiate and master on to that exalted point in evolution at which the christ now stands. john, the beloved disciple, has said that "we shall be like him, for we shall see him as he

ratification. the "picture making faculty" of the average man is based upon his desires (high or low desires, aspirational or degrading, in its sense of pulling down) and their known gratification. this remains equally true of the memory of a gluttonous man, for instance, and his latent image of a satisfactory dinner, and the memory of the orthodox saint, based upon his picture making of a joyous heaven. 3. that memory activity which is the result of mental training, the accumulation of acquired facts, the consequence of reading or of teaching, and which is not purely based upon desire, but which has its basis in intellectual interest. 4. all the various contacts which the memory holds and recognises as emanating from the five lower sense perceptions. 5. those mental images, latent in the

slation of the comment by veda vyasa which is here appended "passionless is the consciousness of being master on the part of one who has rid himself of thirst for either seen or revealed objects "the mind stuff (chitta) if it be rid of thirst for objects that are seen, such as women, or food or drink or power, if it be rid of thirst for the object revealed (in the vedas) such as the attainment of heaven or of the discarnate state or of resolution into primary matter if even when in contact with objects either supernormal or not, it be, by virtue of elevation, aware of the inadequateness of objects will have a consciousness of being master" the word "traditional" carries the student's thought away from that which is usually regarded as the object of sensuous perception into the world of tho

tact with objects either supernormal or not, it be, by virtue of elevation, aware of the inadequateness of objects will have a consciousness of being master" the word "traditional" carries the student's thought away from that which is usually regarded as the object of sensuous perception into the world of thought forms, into that "forest of delusion" which is constructed of men's ideas about god, heaven or hell. the sublimation of all this and its highest expression in the three worlds is that "devachan" which is the goal of the majority of the sons of men. devachanic experience must, however, be transformed eventually into nirvanic realization. it may be of value to the student to remember that heaven, the object of aspirational desire, which is the outcome of traditional teaching, and of

devachanic experience must, however, be transformed eventually into nirvanic realization. it may be of value to the student to remember that heaven, the object of aspirational desire, which is the outcome of traditional teaching, and of all formulations of doctrinal faiths has several meanings to the occultist. for the purpose of a clearer understanding the following may be found to be of use: 1. heaven, that state of consciousness upon the astral plane which is the concretion of the longing and desire of the aspirant for rest, peace and happiness. it is based upon the "forms of joy" it is a condition of sensuous enjoyment, and being constructed for himself by each individual is as varied as there are people participating in it. non-attachment has to be achieved with respect to heaven. it

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

pure reason are blended with love and devotion in an entire re-adjustment of the personality to a new realm of awareness. new states of consciousness are registered, a new phenomenal world is gradually perceived, and it begins to dawn upon the aspirant that his life-focus and his consciousness can be lifted entirely out of all past fields of endeavor. he finds that he can walk with god, dwell in heaven, and be aware of a new world lying within the familiar outer forms. he begins to regard himself as a conscious denizen of another kingdom in nature, the spiritual, which is as real and as vital, as ordered and as phenomenal as any we now know. he steadily assumes the attitude of the soul towards his instrument, the human body. he regards himself no longer as a man, controlled by his emotion

tation when he said "what is prayer but upward turning of the mind to god direct" the masses of the people, polarized in their desire nature, and being predominantly of a mystical tendency, ask for what they need; they wrestle in prayer for the acquiring of longed-for virtues; they beg a listening deity to assuage their troubles; they intercede for those near and dear to them; they importune high heaven for those possessions material or spiritual which they feel essential to their happiness. they aspire and long for qualities, for circumstances and for those conditioning factors which will make their lives easier, or release them for what they believe will be freedom to be of greater usefulness; they agonize in prayer for relief from illness and disease, and seek to make god answer their r

t the herd instinct will be transmuted into group consciousness. a fifth instinct, namely the urge to inquire and to investigate, which characterizes all minds at a high or a low level, will give place to intuitive perception and understanding, and so the great work will be accomplished and the spiritual man will dominate his creation, the human being, and lift all his attributes and aspects into heaven. through meditation, spiritual knowledge grows up within the mind, and from the basis of ordinary knowledge, we steadily expand our understanding of the term, until knowledge merges into wisdom. this is direct knowledge of god by means of the mental faculty, so that we become what we are, and are enabled to manifest our divine nature. tagore, in one place, defines meditation as "the enterin

imself as a knower. the nature of the soul is knowledge and light, and its realm of existence is the kingdom of god. all the time that this identification with the soul continues, the mind is held steady and refuses all response to contacts emanating from other states of awareness, such as those coming from the emotional and physical worlds. absorbed in union with god, transported into the "third heaven (like st. paul) and contemplating the beatific vision of reality, he knows nothing, sees nothing, hears nothing except the phenomena which are appropriate to the world in which he is living. but in that world, he hears, and sees, and knows; he becomes aware of truth, unveiled and freed from the glamour which the veil of matter casts upon it; he listens to the wisdom which is stored up in hi

o intuition copyright 1998 lucis trust illumination upon the mind. on the emotional nature, or, in the language of the esotericist, in the desire or feeling body, we have the registering of joy, of happiness, and the experience of ecstasy. there is a sense of completion, of satisfaction and a joyous expectancy, so that the world is seen in a new light and circumstances take on a happier coloring "heaven above is brighter blue, earth beneath is sweeter green, something lives in every hue christless eyes have never seen" in the physical body there are certain most interesting reactions. these fall into two main groups: first, a stimulation to an intense activity, which has a definite effect upon the nervous system, and secondly, there is frequently the appearance of a light within the head

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

bal inspiration of the scriptures, and numerous (so-called) esoteric organisations. the curse of many groups has been the whispered word that "those who know wish "the master says "the great ones command" and the group of silly sheep feebly and blindly tumble over themselves to obey. they think thereby, through their misplaced devotion, to contact certain authoritative personages, and to get into heaven by some short cut- 4- a treatise on white magic copyright 1998 lucis trust you have wisely guarded your books from the reaction accorded to those who claim to be masters, adepts and initiates. my anonymity and status must be preserved, and my rank be regarded as only that of a senior student and of an aspirant to that expansion of consciousness which is for me the next step forward. what i

, and a beatitude which has convinced them that there is a state of consciousness so far removed from that normally experienced as to bring them into a new state of being and a new level of awareness. it is something felt and experienced, and involves that psychic expansion which the mystic has registered down the ages, and which st. paul referred to when he spoke of being "caught up to the third heaven" and of hearing things there which it is not lawful for man to utter. when hearing and sight on those levels are both producing registered experience then we have the occultist plus the mystic. 1. the soul, macrocosmic and microcosmic, universal and human, is that entity which is brought into being when the spirit aspect and the matter aspect are related to each other. a. the soul therefore

n white magic copyright 1998 lucis trust the base of the spine, are carried to the head and are brought (via the solar plexus, that clearing house of energy, and the medulla oblongata) to the centre between the eyebrows, then the personality, the matter aspect, reaches its apotheosis and the virgin mary in the individual sense, which is a finite parallel of an infinite reality is "carried up into heaven" there to sit by the side of her son, the christ, the soul. when the energies of the sacral centre, focussed hitherto on the work of physical creation and generation and therefore the source of physical sex life and interest, are sublimated, re-oriented and carried up to the throat centre, then the aspirant becomes a conscious creative force in the higher worlds; he enters within the veil

on of darkness is very real; he may travel sometimes in a light so dazzling and bewildering that he can scarcely see the way ahead; he may know what it is to falter on the path, and to drop under the fatigue of service and of strife; he may be temporarily sidetracked and wander down the by-paths of ambition, of self-interest and of material enchantment, but the lapse will be but brief. nothing in heaven or hell, on earth or elsewhere can prevent the progress of the man who has awakened to the illusion, who has glimpsed the reality beyond the glamour of the astral plane, and who has heard, even if only once, the clarion call of his own soul. the astral plane is also the kurukshetra, both of humanity as a whole and of the individual human unit. it is the battle-ground whereon must be found t

two. his first step has, for its objective, to make him aware of the pairs of opposites and of the necessity to choose between them. through the light, which he has discovered in himself, he becomes aware of the dark. through the good which attracts him, he sees the evil which is for him the line of least resistance. through the activity of pain, he can visualize and become aware of pleasure, and heaven and hell become to him realities. through the activity of the attractive life of his soul, he realizes the attraction of matter and of form, and is forced to recognize the urge and pull of both of them. he learns to feel himself as "pendant 'twixt the two great forces, and, once the dualities are grasped, it dawns on him slowly and surely that the deciding factor in the struggle is his divi

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

n all human forms which esoterically can "obliterate the forms" and so engross the attention as to be regarded eventually as the main factor and as constituting all that is. this truth as to life and quality and form is made most clearly apparent to us in the story of the christ of galilee. he was constantly reminding the people that he was not what he appeared to be, neither was he the father in heaven, and he is ever referred to by those who know and love him in terms of quality. he demonstrated to us the quality of the love of god, and in himself he embodied not only that which he had evolved of the seven ray qualities, but also as do few of the sons of god a basic principle of the ray of the solar logos himself, the quality of love. this we shall study more closely when we take up the

hin that unity which we call a solar system, veil the quality and purpose of deity. it is only when man is no longer deluded by appearance and has freed himself from the veil of illusion that he arrives at a knowledge of the quality of god's consciousness and at the purpose which it is revealing. this he does in a triple way: a. he discovers his own soul, the product of the union of his father in heaven with the mother or the material nature. this last is the personality. he then, having discovered the personality- 27- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust discovers the quality of his own soul life, and the purpose for which he has "appeared" b. he finds that this quality expresses itself through seven aspects or basic differentiations, an

l can now be read. god's purpose and his plans are fixed, and man can read the form. the plan takes form. the plan is form. its purpose is the revelation of the mind of god. the past reveals the form, but the present indicates the flowing in of energy. that which is on its way comes as a cloud which veils the sun. but hid behind this cloud of immanence is love, and on the earth is love and in the heaven is love, and this, the love which maketh all things new must stand revealed. this is the purpose back of all the acts of this great lord of knowledge. before enumerating the names of this great life, i should like to point out that the fifth ray is one of unique and peculiar potency in relation to the human kingdom. the reason is that the fifth plane of mind is the sphere of his major activ

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

light upon the somewhat obscure quality of their loved brother. 1. why is desire red? why red as blood? tell us, oh son of god, why thy way is red with blood? quality..power to kill out desire. 2. why do you turn your back upon the sphere of earth? is it too small, too poor? why kick it as a ball upon a playing field? quality. spurning that which is not desired. 3. why set the cross from earth to heaven? but earth can be a heaven. why mount the cross and die? quality..self-immolation. 4. why battle thus with all that is around? seek you not peace? why stand between the forces of the night and day? why thus unmoved and calm, untired and unafraid? quality. endurance and fearlessness. 5. see you not god in all, the life in all, and love in all? why separate yourself and leave behind the loved

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

he came forth to fulfil. it is interesting also to bear in mind that these two outstanding individualities, the buddha and the christ, have set their seal upon both hemispheres the buddha being the teacher for the- 10- from bethlehem to calvary copyright 1998 lucis trust orient, and christ the saviour of the occident. whatever may be our personal conclusions as to their relations to the father in heaven or to each other, the fact stands out past all controversy that they gave the revelation of divinity to their particular civilisations, and that in a most significant manner they worked together for the eventual benefit of the race. their two systems are interdependent, and buddha prepared the world for the message and the mission of christ. both embodied in themselves certain cosmic princi

ach one leading the initiate nearer to the goal of complete unity. those who in the past thus worked, agonised and attained, constitute a long chain, reaching out of the remotest past into the present, for the initiates are still with us and the door still stands wide open. through the agency of this hierarchy of achievement, men are lifted, step by step, up the long ladder reaching from earth to heaven, to stand eventually before the initiator and in that high- 15- from bethlehem to calvary copyright 1998 lucis trust moment to find that it is the christ himself who thus greets them the familiar friend who, having prepared them by example and precept, now receives them into the presence of god. such has ever been the experience, the uniform experience down the ages, of all seekers. revolti

his is the baptism to which john the baptist referred us, telling us that the baptism of the holy spirit and of fire must be administered to us by christ.18 3. the transfiguration. there perfection is for the first time demonstrated, and there the divine possibility of such perfection is proven to the disciples. the command goes forth to us "be ye therefore perfect even as your father which is in heaven is perfect."19 4. the crucifixion. this is called the great renunciation, in the orient, with its lesson of sacrifice and its call to the death of the lower nature. this was the lesson which st. paul knew and the goal towards which he strove "i die daily" he said, for only in the practice of death daily undergone can the final death be met and endured."20 5. the resurrection and ascension

hey have in view and the end towards which they are working has been summed up for us in a commentary upon an ancient tibetan scripture. the words are as follows "all beauty, all goodness, all that makes for the eradication of sorrow and ignorance upon earth must be devoted to the one great consummation. then when the lords of compassion shall have spiritually civilised the earth and made of it a heaven, there will be revealed to the pilgrims the endless path, which reaches to the heart of the universe. man, then no longer man, will transcend nature, and impersonally, yet consciously, in at-one-ment with all the enlightened ones, help to fulfil the law of the higher evolution, of which nirvana is but the beginning."26 such is our goal. such our glorious objective. how can we progress towar

y, it must be borne in mind that "at the first great initiation the christ is born in the disciple. it is then that he realizes for the first time in himself the outpouring of the divine love, and experiences that marvellous change which makes him feel himself to be one with all that lives. this is the `second birth' and at that birth the heavenly ones rejoice, for he is born into `the kingdom of heaven' as one of the `little ones' as a `little child' the names ever given to the new initiates. such is the meaning of the words of jesus, that a man must become a little child to enter into the kingdom."15 the same writer points out in another place that "the `second birth' is another well-recognised term for initiation; even now in india the higher castes are called `twice-born' and the cerem

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

h we have been concerned individualisation, initiation and identification have led the life or the spiritual, interior man, from point to point, from quality to quality, from realisation to realisation, from phenomenal appearance to spiritual living, from physical awareness to sentient, emotional awareness, and from that to mental differentiation and separateness. he has been carried from hell to heaven, from heaven to nirvana, from the life-conditioning of the personal ego to that of the group soul, and thence to that of the liberated state of pure intuitional life. he has passed from form experience as a whole to that complete freedom from all vibratory impressions which it is the nature of pure being (divorced from phenomenal existence) to demonstrate. but at the same time, nothing is l

the blessed one remains and passes through that door into the light sublime" ray six "the blessed one caught the vision of the way, and followed the way without discretion. fury characterised his efforts. the way led down into the world of dual life. between the pairs of opposites, he took his stand, and as he swung pendent between them, fleeting glimpses of the goal shone forth. he swung in mid-heaven. 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

olume ii: esoteric psychology ii copyright 1998 lucis trust the trumpet call goes forth 'the warfare is no more. the battle ends. the glamour and the clouds have disappeared. the light and glory of the way is here. that light reveals the plan. the whole is with us now. the purpose is revealed. with all i have, i serve that plan" ray seven "the angel of the presence lifts one hand into the blue of heaven. he plunges deep the other into the sea of forms. thus he connects the world of form and formless life. heaven to earth he brings; earth into heaven. this the man, who stands before the angel, knows. he grasps the meaning of the painted sign which the angel holds aloft [then follows a phrase which is incapable of translation into modern language. it signifies that complete merging which the

building it into forms) has been carried forward to a desired point. it is not primarily due to the attainment of a certain spiritual stature by the man and the demonstration of certain spiritual qualities. this desired stature and these spiritual qualities are manifested when the vehicles have been "occultly saved, and matter has thus been transformed, transmuted and symbolically "raised up into heaven. when the vehicles vibrate in unison with the soul, then is liberation achieved. a. the points of crisis just as there are five points of crisis in the life of a man as he achieves the goal of initiation (which we call the five initiations, so there are five similar points of crisis in the process of taking form in the three worlds, with three of more importance, the first, the third and th

s trust that the work of stimulating that which is needed is one of the major tasks of a master, and the power of a disciple to destroy that which limits him is greatly needed. souls of this ray, as they come into incarnation through desire, grasp. this expresses the nature of the force demonstration employed. there is a measure of violence in their technique. they eventually "take the kingdom of heaven by force" ray two. the energy of love-wisdom souls on this ray use the method of "gathering in, or "drawing into. the soul sets up a vibration (little as we may yet grasp the real significance of that word) and that vibration affects its environment, and atoms of substance on all three planes are attracted to the central point of energy. the method is relatively gentle, when compared to the

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

you, therefore, to ponder on this matter, standing as the soul upon the narrow razor-edged path between the pairs of opposites your assets and your liabilities viewing them with complete detachment. the occult sentences in which i would like to state your problem and its solution are as follows "the magnet swings, and swinging, fails to touch the pleading hands, held forth for help. it swings in heaven high, held by the soul serene and unafraid whose will is firm, whose eyes are clear, whose heart is slowly opening to a distant sound a sound of pain and sorrow, of weakness and distress "the magnet drops into the mass of clutching hands. it disappears from view. disturbance then occurs. the soul, whose eyes serene have looked upon the far horizons of the world, withdraws its gaze. both eye

the advice and information available for practical, experimental use. 2. self-centredness in some subtle or obvious form. you will place yourself, i know, under those who, through lethargy, fail to achieve the utmost possible. i would point out to you that though you may have this liability in a physical or emotional form, you have not got it mentally. you are among those who take the kingdom of heaven by violence and enter therein. b.s.d. needs this mental activity in a dynamic form, even if he recognises not the truth of my remarks- 112- discipleship in the new age- volume i copyright 1998 lucis trust if you will ponder upon the verse which i am now going to give you for consideration, illumination may pour in. these verses do not refer to your recognised lethargy of that you are aware

u will ponder upon the verse which i am now going to give you for consideration, illumination may pour in. these verses do not refer to your recognised lethargy of that you are aware and with it i need not deal. these occult phrases deal with things basic and oft unrecognised. if recognised, they are not adequately appraised. here are the verses "one star shone forth within the dark blue vault of heaven. then another and still another could be seen until around the star were many shining points. the circle of the stars revolved and kept its place and darkness was around on every hand. each star within its tiny orbit kept its place and slow revolved. its contacts with the circle's edge proved adequate"`there is but one great circle' came a voice `not many little spheres. some stars are smal

of a psychical nature) upon yourself. 3. your emotional nature has been the clearing-house for all this first ray energy; this will account to you for much of your inner experience and for much that you have suffered and do suffer. having pointed this out, i would add that this powerfully polarised first ray personality gives you the power to do three things: first of all, to storm the kingdom of heaven and take it by violence and consequently in this life to force certain issues and bring certain soul objectives to fruition. be, therefore, encouraged. secondly, to make possible certain forms of service in your personality life. earlier i have used a phrase to that effect when teaching you that "your intelligent mind can dominate at need" this was a statement of fact; one of the ways in wh

the new age- volume i copyright 1998 lucis trust june 1933 i would say to you, my brother, that the instructions which i last gave to you still carry for you the needed teaching a teaching which, if followed, will lead to realisation. i have today but little to add. will you again and with a lighted heart read what i there have said? your progress on the way and your power to take the kingdom of heaven by violence is very real and the keys of the entrance lie within your grasp. but this power itself carries with it its own problem and its own solution. only one vital thing stands in the way of a life of utter usefulness and that is the sixth ray quality of your personality. it is, as you know, the ray of devotion, of a fanatical idealism, of undue emphasis and this ray, when conditioning

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ching. in the long run, that human spirit will defeat them and proceed triumphantly into the kingdom of god, leaving them far behind unless they enter as an humble part of the mass of men. pompous prelates and executive ecclesiastics have no part in that kingdom. christ does not need prelates and executives. he needs humble teachers of the truth able to exemplify the spiritual life. nothing under heaven can arrest the progress of the human soul on its long pilgrimage from darkness to light, from the unreal to the real, from death to immortality and from ignorance to wisdom. if the great organized religious groups of churches in every land and composing all faiths do not offer spiritual guidance and help, humanity will find another way. nothing can keep the spirit of man from god. i. the fa

possible exit. the churches in the east have overemphasized these laws so that a negative, acquiescent attitude to life and its processes, based on continuously renewed opportunity, controls the people. christianity has emphasized immortality but has made eternal happiness dependent upon the acceptance of a theological dogma: be a true professing christian and live eternally in a somewhat fatuous heaven or refuse to be an accepting christian and go to an impossible hell a hell growing out of the theology of the old testament and its presentation of a god full of hate and jealousy. both concepts are today repudiated by all sane, sincere, thinking people. no one of any true reasoning power or with any true belief in a god of love accepts the heaven of the churchmen or has any desire to go th

er place the injunction to "work out your own salvation" and as that contradicts the theological teaching and above all else is not possible to do in any one life he implicitly endorses the law of rebirth, and makes the school of life a constantly recurring experience until man has fulfilled the command of the christ (and this refers to every man "be ye, therefore, perfect, even as your father in heaven is perfect. through recognition of the results of action good or bad and through constant reliving upon the earth, man eventually attains "unto the measure of the stature of the fullness of the christ. the fact of this innate divinity explains the urge at the heart of every man for betterment, for experience, for progress, for increasing realization and for his steady moving on towards the

d express through the lives and words of its exponents. this change in the doctrinal presentation will lead to a very different humanity to that which exists today; it will produce a humanity which will recognize the divine in all men, at varying stages of expression, a humanity which is not only expectant of the return of christ but is assured of his coming and reappearance not from some distant heaven but from that place on earth where he has always been, known and reached by thousands but held at a distance by the theologies and the fear-tactics of the church. his coming will not be so much a triumphant return to a conquering church (conquering because- 84- problems of humanity copyright 1998 lucis trust the churches have done so fine a piece of work) but a recognition of his factual ex

e true nature of the great approaches and showed us how that which was conferred in the far distant history of the race constitutes a divine heritage and the seed of ultimate perfection. a fifth great approach is now possible and will take place when humanity has put its house in order. a new revelation is hovering over mankind and for it the previous four approaches have prepared humanity. a new heaven and a new earth are on their way. the words "a new heaven" signify an entirely new conception as to the world of spiritual realities and perhaps of the very nature of god himself. may it not be possible that our present ideas of god as the universal mind, as love and as will may be enriched by some new idea and quality for which we have as yet no name or word and of which we have not the fa

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

from the ignorance of the past; it is a peculiar thing that an ancient commentator is supposed to carry greater weight than the modern, more educated and intelligent man. if the new testament is true in its presentation of the christ, if it is true in its repetition of his words, that we can do "greater things" than he did, and if it is true in that he told us to "be perfect even as our father in heaven is perfect" what is there wrong in our recognising the capacity of a human being to keep pace with the mind of christ and to know what he intends us to know? christ said that "if any man will do the will of god, he shall know; that was how the christ himself learnt and that is the mode he assures us will be successful for each of us. it was the dawning of this significance of the will of go

past, emphasising a period of only 33 years and presenting no clear hope for the future. what is the hope held out today by the orthodox and unimaginative theologians? that at some distant date, known only to the inscrutable will of god the father, christ will issue forth from his seat at the right hand of god, and (followed by his angels and by the church invisible) descending upon the clouds of heaven, to the sound of a trumpet, he will make an appearance in jerusalem. the battle raging at that time will then end, and he will enter the city of jerusalem to rule for one thousand years. during this millennium, satan or the principle of evil will be bound or imprisoned, and there will be a new heaven and new earth. further than that, we are told nothing; humanity hopes for so much more that

at he must have more trained and dedicated workers and agents than at that time was possible, or has proved possible since. hence the gathering out and the training of the new group of world servers. when there are enough of these servers and enlightened workers, he will come and nothing can arrest his approach. 4. he discovered also that men were not then desperate enough to "take the kingdom of heaven by violence; it is only in desperation and when completely at the end of his tether that the disciple finds his way into that kingdom and is ready to relinquish the old ways. what is true of the individual must also be true, on a larger scale, of humanity. it is to the whole world that christ comes and not just to the christian world. he comes to the east and to the west, and has foreseen t

d also that "except a man be born again, he cannot see the kingdom of god (john iii.3) only souls can function as citizens of that kingdom, and it was this privileged functioning that he held, for the first time, before humanity, thus giving men a vision of a divine possibility and an unalterable conclusion to experience. he told them to "be ye, therefore, perfect, even as your father which is in heaven is perfect (matt. v.48) this time, he will teach men the method whereby this possibility can become accomplished fact through the constant return of the incarnating soul to the school of life on earth, there to undergo the perfecting process of which he was the outstanding example. that is the meaning and teaching of reincarnation. dane rudhyar, in his book new mansions for new men, page 12

re is no possible exit. the churches in the east have over-emphasised these laws so that a negative, acquiescent attitude to life and its processes, based on continuously renewed opportunity, controls the people. christianity has emphasised immortality but has made eternal happiness dependent upon the acceptance of a theological dogma: be a true professing christian and live in a somewhat fatuous heaven or refuse to be an accepting christian, or a negative professional christian, and go to an impossible hell a hell growing out of the theology of the old testament and its presentation of a god, full of hate and jealousy. both concepts are today repudiated by all sane, sincere, thinking people. no one of any true reasoning power or with any true belief in a god of love accepts the heaven of

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

tes, material desire for possession and for the luxuries of existence, the longing for "things" for comforts and for security economic, social and religious control the majority. the man is under the influence of the densest form of maya, and the forces of his nature are concentrated in the sacral centre. others are motivated by some form of aspiration or ambition aspiration towards some material heaven (and most religions portray heaven in this manner, ambitions for power, desire for the satisfaction of the emotional or aesthetic appetites and for the possession of the more subtle- 89- glamour: a world problem copyright 1998 lucis trust realities, and the longing for emotional comfort, for mental stability and assurance that the higher desires will meet with gratification. all this is may

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

e you some hints and suggest some lines of approach, and these, if carried in the consciousness of the illumined astrologers, may enable one of them at a later date to discover that key and then turning it on behalf of humanity reveal the fourth great fundamental of the ageless wisdom of which three are already given in the proem of the secret doctrine. space is an entity and the entire "vault of heaven (as it has been poetically called) is the phenomenal appearance of that entity. you will note that i did not say the material appearance, but the phenomenal appearance. speculation about the nature, the history and identity of that entity is useless and of no value. some dim idea, providing analogy even when eluding specifications, might be gained if you will endeavour to think of the human

r self-induced or brought about on our planet with extraneous aid. they achieve through a "marriage" with the order next to them, the fifth. they are then completed or perfected, and it is owing to this occult fact that the fourth hierarchy is regarded as masculine and the fifth as feminine. hierarchy iv. the fourth creative hierarchy is the group wherein the highest aspect of man, his "father in heaven" finds place. these lives are the points of fire who must become the flame; this they do through the agency of the fifth hierarchy and the four wicks, or the two dual lower hierarchies. thus it can be seen that where man is concerned, the fourth, fifth, sixth and seventh hierarchies are, during the cycle of incarnation, his very self. they are the "lords of sacrifice" and "lords of love" th

consequent co-ordination of the manifesting fires. a clue to the mystery lies also in the relation of this fifth group to the two contracting poles. they are the five-fold links, the "benign uniters" and "the producers of the atonement" esoterically, they are the "saviours of the race" and from them emanates that principle which in conjunction with the highest aspect lifts the lower aspect up to heaven. when 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

n, or under this sign when it is the rising sign, becoming "the lion who seeks his prey" that is the personality who becomes the captive of the soul. 3. in scorpio in this sign, the disciple undergoes those tests which will enable him to take the second initiation and demonstrate that the desire nature is subdued and conquered and that the lower nature is (by being lifted up in the air, i.e. into heaven) capable of reaching the goal for this world period, and that from the earthy foundations of scorpio the personality can be so tested that it shows fitness for the world service demanded in aquarius. this is beautifully expressed for us in the legend of hercules, the sun-god who overcomes the nine-headed hydra or serpent of desire by being forced to his knees and from that position of humil

that they are true reflections of the three divine aspects; they concern soul and body primarily and therefore their expression is through the mutable cross and the fixed cross but not the cardinal cross. we might add to the above the following: 1. scorpio carries the test right down into the physical plane life, and then, when it is faced and handled there, the life of the man is carried up into heaven, and the problem which the test involved is solved by the use of the reasoning mind. 2. taurus governs desire and carries the test into the emotional or astral plane, and carries desire-sensitivity up from the form side of life into that world of sensitive perception which we call the intuitional plane. 3. pisces carries the test into the region of the mental processes, which is the reflect

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

erybody (except two or three people) and i was jealous of my sister, her brains and good looks. i had been taught the narrowest kind of christianity; unless people thought as i did, they could not be saved. the church of england was divided into the high church party which was almost anglo-catholic and the low church party which believed in a hell for those who did not accept certain tenets and a heaven for those who did. i belonged for six months of the year to one party and for six months of the year (when i was not in scotland and under the influence of my aunt) to the other. i was torn between the beauties of ritual and the narrowness of dogma. missionary work was dinned into my consciousness by both groups. the world was divided into those who were christians and worked hard to save s

went to edinburgh university where she had a brilliant career. as for me, at the time i did not know exactly what to do. i had an exceedingly good classical education; i spoke fluent french and some italian; i had enough money to take care of myself most comfortably in those comfortable and relatively inexpensive days. i had a firm belief in christ, for was i not one of the elect; i believed in a heaven of happiness for those who thought as i did and a hell for those who did not, though i tried not to think too much about them after doing what i could to save their souls. i had a really deep knowledge of the bible, good taste in clothes, really good looks and a most profound and complete ignorance of the facts of life. i had been told absolutely nothing about living processes and this was

l live also and that we are saved by his life. but i question our human techniques very often and i believe that god's way is often the best and that he often leaves us to- 36- the unfinished autobiography copyright 1998 lucis trust find our own way home, knowing that in all of us there is something of himself which is divine, which never dies, and which comes to knowledge. i know that nothing in heaven or hell can come between the love of god and his children. i know that he stays on guard watching "until the last weary pilgrim has found his way home" i know that all things work together for good to those who love god, and this means that we do not love some far off, abstract deity but that we love our fellowmen. loving our fellowmen is evidence undefined, maybe, but just as sure that we

y preaching the old-time religion. i remained appallingly orthodox or to use the more modern word an unthinking fundamentalist, for no- 47- the unfinished autobiography copyright 1998 lucis trust fundamentalist uses his mind. i had many arguments with liberal minded soldiers and officers but adhered with dogmatic firmness to the doctrinal presentation that no one could possibly be saved and go to heaven unless he believed that jesus died for his sins in order to placate any angry god, or unless he became converted, which meant that he confessed his sins and gave up everything that he liked to do. he must no longer drink, play cards, swear, or go to the theatre and, of course he mustn't have anything to do with women. if he would not so change his life inevitably he went to hell at death wh

erefore, should they be burned to a crisp for all eternity? i saturated myself with the thought of hell and, glowing with information and forgetting that nobody had ever come back from hell to tell us whether it was true or not, i stood up that afternoon on the platform before five hundred men prepared to terrify them into the courts- 49- the unfinished autobiography copyright 1998 lucis trust of heaven. it was an immense room, with long french windows opening out into the rose garden and the roses at that time were in full bloom. i spouted my piece; i declaimed vociferously; i talked and i emphasised the dire need of my audience. i was carried away with my subject; i forgot my surroundings in the thought of hell. suddenly at the end of half an hour i discovered i had no audience. one by o

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

to the third aspect of divinity, that of active intelligence. thus the energy of will, of consciousness and of creativity meet in him, providing the synthesis of the divine aspects. h. this is the only one of the seven centres which at the time of perfected liberation retains the position of an inverted lotus, with the stem of the lotus (the antahkarana, in reality) reaching up into "the seventh heaven" thus linking the initiate with the first major planetary centre, shamballa. all the other centres start by being inverted, with all the petals turned downwards towards the base of the spine; all, in the process of evolution, gradually unfold their petals and then slowly turn upwards "towards the summit of the rod" as it is called in the old commentary. the above is a piece of information w

of achievement. they are but prefaces to change, for such is the law of being. 7. the centre at the base of the spine. this centre is, above everything else, controlled and governed by the law of being, above referred to, and is established where spirit and matter meet and where matter, the virgin mary under the influence of the holy spirit, time energy of the etheric vehicle is translated "into heaven" there (as the christian phraseology puts it "to be seated beside her son in the house of the father" this centre is found at the very base of the spine, and supports all the other centres. it is relatively quiescent at this time, for it is only roused into full activity by an act of the will, directed and controlled by the initiate. it is responsive only to the will aspect, and the will-to

ly interpreted by the ignorant esotericist in the various occult groups, the kundalini fire is something which must be "raised" and when it is raised all the centres will then come into functioning activity and the channels up and down the spine will be cleared of all obstruction. this is a dangerous generalisation and a reversal of the facts. the kundalini fire will be raised and carried up into heaven when all the centres are awakened and the channels up the spine are unimpeded. this removal of all obstruction is the result of the livingness of the individual centres which, through the potency of their life, themselves are effective in destroying all hindrances and obstructions. they can "burn up" all that hinders their radiation. what usually happens in those accidental cases (which do

essary to bring about within themselves those conditions which will make the divine manifested christ present. they need to bear in mind that good health will be normal and declarative if the inner consciousness is harmless (and the majority of these people are guilty of a superior spirit of criticism, if they are decentralised from the lower self in the three worlds, and if they are "focussed in heaven, thereby enabling the heavenly son of man who is the son of god to lead the heavenly life when far from the heavenly realm" as an old christian mystic, long forgotten, used to say. his words have been remembered by the master m and thus recalled to my attention. another school of thought, branding themselves untruthfully as occultists, are equally in error. they work, or rather profess to w

desire, and perform their office of construction. on the path of in-breathing (whether human, planetary or logoic) they are no longer attracted, and the form begins to dissipate. they withdraw their interest, and the forces (likewise entities) who are the agents of destruction. carry on their necessary work of breaking up the form; they scatter it as it is occultly expressed to "the four winds of heaven" or to the regions of the four breaths a fourfold separation and distribution. a hint is here given for careful consideration. though no pictures have been drawn of death bed scenes nor of the dramatic escape of the palpitating etheric body from the centre in the head, as might have been anticipated, yet some of the rules and purposes governing this withdrawal have been mentioned. we have s

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

aggressive until the country learned the trick from the west. before her doors were forced, her arts and philosophy were in tune with oriental tradition. when she adopted western technology, she threw overboard her ancient culture. what happened in japan can happen in the rest of the orient, but whereas japan was a relatively small country, china, india and their neighbors are vast and populous. heaven help us if they re-enact the history of japan. our activity in the resynthesizing of the world must include, through our own efforts to understand and appreciate, an appeal to the orient to preserve and develop the fundamental values in its regional cultures. while the west is seeking the principles upon which peaceful and fruitful living can be founded, the east may provide us with the cou

himself as an individual, and the point of interest was upon what he was going to do, how he was going to live, and what he could get, make and achieve out of life. in those conditions where the school bias was religious (as in church schools of any kind, he was taught that he must endeavour to be good, and the selfish incentive was held before him that if he could do this he might some day go to heaven and have a happy time. when these ideas had been instilled into him, when he had been forced by organisational pressure into the desired pattern and mould. when he had absorbed the needed amount of sketchy information about humanity and human achievements, and when his capacity to remember facts (historical, scientific, religious and other) had been developed, even though his power to think

r be oriented to form living, the guides of the race have emphasised the idea of the virtues of sorrow and the educational value of pain. these virtues are real, but the emphasis has been overdone by the lesser teachers of the race, so that the racial attitude today is one of sorrowful and fearful expectancy and a feeble hope that some reward (in a desirable and usually material form, such as the heaven of the various world religions) may eventuate after death, and thus compensate for all that has been undergone during life. the races today are steeped in misery and an unhappy psychological acquiescence in sorrow and pain. the clear light of love must sweep away all this and joy will be the keynote of the coming new age. 3. to the above thought must be coupled the idea of self-sacrifice. t

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ual ashrams. this happening has produced a tremendous stimulation with all the attendant opportunities, manifestations, and dangers. masters such as myself have had to learn to handle this great potency, and at the same time to make as much of it as we can (safely and wisely) available to our senior disciples. it might be said symbolically that "the point of the triangle is based in the courts of heaven (shamballa) and from that point two streams of power pour forth into the realm of soul and into the heart of the disciple. thus is the triad formed; then are the energies related unto the world of men; thus can the will of god appear, and thus can the great lord who guards the council chamber of this sphere of solar life carry his purpose to the holy groups (the ashrams. a.a.b, and thence i

rldly material success and benefits has proved no longer appealing. that which they have, through meditative concentration, succeeded in creating (and all men, under the law of karma, create their own world) no longer satisfies; their meditation then shifts into the creation of higher things, into the world of spiritual values and of that which we cover by the unsuccessful and inadequate term of "heaven" see you, therefore, how all that is, is created by meditation, by desire merging into transient thought, and transient thought becoming clear thinking and, eventually, abstract and transcendent thought. prolonged concentration upon some form or another eventually becomes meditation upon that which is not of the nature of form; from thence it passes into that contemplation which is the sour

ration for initiation which i called in an earlier instruction the "presentation of points of revelation" these formulas, when rightly studied and eventually somewhat apprehended, at least intellectually, carry the disciple to the point where that which is new, hitherto unrealised and for which no words exist, is suddenly contacted. st. paul had reached such a point when he referred to "the third heaven as it veiled the seventh (which was the original wording, deleted by the recipients of his message at that time as utterly meaningless. eye has not seen nor has ear heard the inexpressible revelation which comes to the initiate who can penetrate into certain high places where the nature of the divine will suddenly assumes a different and amazing significance, where the purposes being worked

evels and remains there unchangeably. it is that which holds sanat kumara, in his council chamber at shamballa, standing steadfastly by all those lives which are undergoing redemption and by all those who are the agents of the redemptive process until "the last weary pilgrim has found his way home" these agents are the sons of men who will each and all demonstrate eventually "within the courts of heaven" and at the place of initiation, the nature of their high calling; they will prove to all who can grasp the significance of the demonstration that they have only "become again in full- 268- discipleship in the new age- volume ii copyright 1998 lucis trust expression what they have always been" now the removal of the veils of matter permits the inner glory to shine forth and the redemptive w

he results of the passing civilisation. men have had, therefore, to find their way alone to the hierarchy; in silence that hierarchy has waited, until the number of "enlightened souls" was so great that their invocative appeal and their magnetic radiation reached a potency which could not be denied; the balance of equilibrium, attained between the kingdom of god on earth and the kingdom of god in heaven (to use christian phraseology) became such that the "gates of return" could be opened and free intercourse established between the fourth and the fifth kingdoms in nature. the gates (and i am still speaking in symbols) are already opening and soon will stand wide open to admit the passing of the "son of man, the perfected son of god- 283- discipleship in the new age- volume ii copyright 199

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

en the many expressions of the creative process at this time. they are likewise conditioned by the incoming aquarian force and "measured" by the outgoing piscean forces. i would have you note here my use of the word "forces" and "force" for not idly have i made them- 61- the externalisation of the hierarchy copyright 1998 lucis trust singular and plural. in this process of founding the kingdom of heaven upon earth, the same procedure is being followed as was used in the earlier stage of founding the fourth kingdom. the "seven men, each on his own lot" reach a moment of tension and of creative power wherein the seeds of life, which they contain within themselves, can come to fruition, and groups of such appearing seeds can appear in the world "on their own lot" putting it more simply and in

whole, and not simply that which is best materially for the part? these are the questions with which we are today confronted. desperately and fearfully, men are seeking a solution and turning hither and thither for help and comfort. shall the demand, so widely prevalent at this time, for divine intervention- 158- the externalisation of the hierarchy copyright 1998 lucis trust rise so strongly to heaven that it will perforce draw forth a response and, at the same time, deprive mankind of its right to settle its own affairs, decide its own issues and make progress by the method of trial and error, by the success of its own clear vision and its firm determination to find the right way out of the situation? such intervention is possible, but it is not deemed desirable by the forces of spiritu

of free will in the less damaged parts of the world. moral unpreparedness and the refusal to relinquish the many and differing misinterpretations of truth or of christ's teaching are hindering many people today. release for humanity will come when the so-called good people of the world give up their pet theories and their beloved ideals and grasp the essential fact that entry into the kingdom of heaven and into the new age will take place when mankind is truly loved and selflessly served, and when the true, divine purpose is seen and humanity is found to be one indivisible whole. then petty nationalisms, religious differences and selfish idealisms (for that is what they often are as most people are idealists because they seek to save their own souls) are subordinated to human need, human

een made available and put in your hands at this time. if you can use these phrases as voiced demands and affirmed beliefs in unison with the highest spiritual forces which claim your allegiance, no matter under what name then there is just a chance that this type of divine activity might be set in motion along a particular line, and this might lead to changes of so auspicious a nature that a new heaven and a new earth might be rapidly precipitated. there is at least no harm in this attempt and this effort at participation in hierarchical endeavour. planned collaboration with the work of the christ at this time is useful and needed; it will serve at least to elevate humanity and its thought, and produce a permanent spiritual stabilisation. great potencies and the expression of ancient evil

tervention. when all else seems to fail, men look to god. again and again in the history of the race, the vision has taken form and the dream has materialised upon the wings of powerful desire and demand. again and again, god has revealed and sent his messengers and representatives to aid and guide humanity. but this happens only when the demand is adequately voiced and the need has cried to high heaven. never yet has the response failed. again and again lately, the nations of the world have been called to prayer, and this proclaimed appeal of millions cannot be disregarded or remain negligible. an answer must be forthcoming, though it may not take the same form as of old, because man is today in spite of appearances more capable of handling his own affairs and determining consciously his

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

s consciously possible because, having developed awareness of two divine aspects creative activity and love he is now focussed in the highest aspect and knows himself to be the will, the life, the father, the monad, the one. in concluding our study of rule iv, we are to consider two things: the method of evoking the will aspect. the process of recognising the life aspect, the monad, the father in heaven. the result of these two is given in the two closing phrases of this rule- 68- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust 3. the lesser wheels must not for aye revolve in time and space. only the greater wheel must onward move and turn. there is one point here that i should like to make because it opens the door to new concepts, even if i

e of that rule was physical purification with the emphasis upon the need for a vegetarian diet at a certain stage of the preparatory process. the reasons for such a discipline were two in number: purification and the necessity for the applicant (at that stage) to refrain from sharing in the benefits incident to the so-called "taking of life" but, can one take life? i think not. life is. naught in heaven or on earth can touch or affect it. this is a point oft forgotten. the rule as given to applicants consequently concerns their ability to accept and adhere to a self-imposed discipline. through the means of that discipline, the control of the physical and astral natures are demonstrated by the applicant to himself, and the effect of the discipline is to reveal to him certain inevitable and

which it will never recover, but which will be recognised some day as the "blow of release" and as the signal for that which is better, new and more suitable for the evolving spirit, to make its appearance. great and penetrating energies and their evoked forces have met in a conflict which has, figuratively speaking, elevated the mineral kingdom into the skies and which has brought down fire from heaven. i am talking to you factually and not just symbolically. the bodies of men, women and children, as well as of animals, have been destroyed; the forms of the vegetable kingdom and the potencies of the mineral kingdom have been disintegrated, distributed and devastated. the coherent life of all the planetary forms has been temporarily rendered incoherent. as an ancient prophecy has put it "n

forms of love) could be expressed in a more comprehensive manner. another rending of the veil, and one of relatively minor importance, took place when saul of tarsus saw the glory of the lord and was changed into paul the apostle. his forward moving and potent directness and sincerity, pushing along "the road to damascus" forced him to penetrate through one of the separating veils. the kingdom of heaven suffereth violence and the violent take it by force. this force, working in saul, drove him through the veil which prevented vision, and the rent thereby made brought him a new revelation. he was, we are told, completely blinded for three days, and this the esoteric records corroborate. this is a well-known correspondence to the three days in the tomb and one recognised by esotericists; it

y force. this force, working in saul, drove him through the veil which prevented vision, and the rent thereby made brought him a new revelation. he was, we are told, completely blinded for three days, and this the esoteric records corroborate. this is a well-known correspondence to the three days in the tomb and one recognised by esotericists; it corresponds also to the penetration into the third heaven to which paul testified later in his life. he realised the nature of the law, as his later epistles demonstrate; he was brought to the feet of the initiator through the effect of love, and thus he availed himself of the two earlier rents in the veil. whilst thus reaching out to the light, he wrote that epistle about which so much controversy has raged the epistle to the hebrews. in it the r

ALICE BAILEY THE LABOURS OF HERCULES

f peace and plenty, wherein all troubles come to an end, the [4] flesh ceases to annoy, and the devil comes to an untimely end. and this as the reward of a meek submission to the will of an inscrutable creator. there is, however, dawning on the human consciousness, a growing realization of innate divinity and that man is in very truth made in the image of god, and one in nature with his father in heaven. the idea of purpose and of plan is being grasped, and the entire attitude of the aspirant towards life is rapidly changing. surely it should now be possible to gain such a synthetic picture of the progress of the soul from ignorance to wisdom, from material desire to spiritual achievement that the end may be visioned from the beginning and intelligent cooperation with soul purpose take the

dge, for the laws of time and space have no hold over the soul (esoteric astrology. we will therefore in this study deal with an astrology which will be non-mathematical and which will have no relation to the casting of horoscopes. it will concern itself with the twelve types of energy by means of which consciousness of the divine reality is brought about through the medium of form. in no distant heaven and in no subjective state did hercules arrive at this knowledge. in the physical body, handicapped and limited by the tendencies conferred on him by the sign in which he performed the labor, he attained understanding of his own essential divinity. through the overcoming of form and the subjugation of matter, a picture is given us of an unfolding divine self-realization. in the study theref

otional and physical, with all three parts coordinated into an integrated unit. then there is the spiritual nature, with its impulses and intuitions, its constant pull towards things vital and divine, and the consequent inner warfare which grows out of this realized duality. hercules was the disciple, living in a physical body, but capable at times, like st. paul, of being "caught up to the third heaven" and having intercourse with divine beings. in this condition, he visioned the plan, knew what he had to do and perceived the reality of the spiritual life. there is also one interesting little fact in the story of his life which has a bearing on this same truth. whilst still an infant, we are told that hercules killed his twin. he was no longer a divided entity, no longer a duality, but so

e work of the disciple, living on the physical plane and endeavoring to demonstrate on the battlefield of the world his innate divinity and latent powers. in these three we have spirit, soul and body summarized. life, consciousness and form meet in hercules, the personal self, who, acting under the influence of the soul, the indwelling christ, carries out the purposes of the spirit, the father in heaven. we shall next consider the relationship of sign and constellations, and close each chapter with a definite application of the story of the test to the life of a disciple and to that of humanity as a whole. in studying the twelve labors, we follow the career of hercules as he passes around the zodiac from the sign aries, which is the sign of commencement, through taurus, gemini, etc (anti-c

ns itself' with the form-taking aspect and holds before its the thought of incarnation; whilst the third constellation, auriga, is the charioteer, leading forth to new lands and so symbolizing the soul. nature of the tests the broad lesson to be learned in this sign is to achieve right understanding of the law of attraction and right use and control of matter. in this way matter is raised up into heaven, figuratively speaking, and can enter upon its right function; which is, to constitute a medium of expression and a field of endeavor for the indwelling christ or soul. the aspirant, therefore, is tested in two ways: first as to the caliber of his animal nature and the motives underlying its utilization; second, he is tested as to the attraction which the great illusion can exert over him

AN INTRO TO STUDY OF THE KABALAH

course of the aged--the prophet elias, and januka- the young man; with notes called tosephta and mathanithan. in course of publication there is now a french translation of the complete zohar, by jean de pauly: this is a most scholarly work. other famous kabalistic treatises are "the commentary on the ten sephiroth" by rabbi azariel ben menachem, 1200 a.d "the alphabet" of rabbi akiba" the gate of heaven; the "book of enoch "pardes rimmonim, or garden of pomegrantes "a treatise on the emanations "otz ha chiim, or the tree of life" of chajim vital "rashith ha galgulim, or revolutions of souls" of isaac de loria; and especially the writings of the famous spanish jew, ibn gebirol, who died a.d. 1070, and was also called avicebron, his great works are "the fountain of life" and "the crown of th

he kabalah he called the spirit of the soul "ignorant people may study the first, the learned the second, but the wisest direct their contemplation to the third; he called the kabalists--divine theologians possessed of thirteen rules by which they are enabled to penetrate the mysteries with which the scriptures abound. many kabalists claimed that their doctrines and methods were brought down from heaven by angels to primeval man, and they all believed that the first four books of the pentateuch enshrined their peculiar doctrines as well as narrated histories and laid down laws. the zohar says--if these books of the torah contain only the tales of, and the words of esau, hagar, laban and balaam, why are they called--the perfect law, the law of truth, the true witness of god--there must be a

, sh, 300, became an emblem of divinity by corresponding with ruach elohim, ruch alhim, the spirit of the living god. notaricon, or abbreviation, is of two forms; one word is formed from the initial and final letters of one or more words; or the letters of one name are taken as the initials or finals of the words of a sentence. for example, in deut. 30 v. 12, moses asks, who shall go up for us to heaven? the initial letters of the original words mi iolh lnv hshmilh, form the word milh, mylah, which word means circumcision, and the final letters are ihvh, the name jehovah: hence it was suggested that circumcision was a feature of the way to god in heaven. amen, amn is from the initials of adonai melekh namen "the lord and faithful king; and the famous rabbinic word of power used for talisma

rs: the words of three verses, 19, 20 and 21 of exodus xiv. were taken: the separated letters of verse 19 were written down, then the letters of verse 20 in reverse order, then those of verse 21 in direct order: this gave 72 names read from above down, each of 3 letters: to each was added either al or ih, and so were formed the names of the 72 angels of the ladder of jacob which led from earth to heaven: these names were often placed on the obverse and reverse of medals or rolls of parchment to form 36 talismans. according to some kabalists both king david and king solomon were able to work wonders with kabalistic magical arts: the pentagram was called the seal of solomon, and the hexagram was called the shield of david; to the points of the former were assigned the spirit and four element

ute god there is a series of emanations extending downward to reach jehovah, who is the divine one of binah, the supernal mother; other stages of emanation lead to the elohim, the group of holy spiritual attributes, associated with the sixth sephira, the sun of tiphareth. after another manner, jehovah is the group of the emanations from the deific source, called the ten sephiroth "the voices from heaven" these ten sephiroth, of which the first is a condensation of the supernal glory from the ain suph aour, the boundless light, appear as a rainbow of the divinity in a first world, or highest plane above human conception, that of atziluth; by successive reflections, diminishing in brightness, a plane is reached which is conceivable by man, as of the purity of his highest spiritual vision. th

ANALYSIS OF THE 5 6 INITIATION

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

ANATHEMA OF ZOS

erision, saying: o, ye whose future is in other hands! this familiarity is permitted not of thybut of my impotence. know me as zos the goat-herd, savior of myself and of those things i have not yet regretted. unbidden ye listened to my soliloquy. endure then my anathema. foul feeders! slipped, are ye, on your own excrement? parasites! having made the world lousy, imagine ye are of significance to heaven? desiring to learn-think ye to escape hurt in the rape of your ignorance? for of what i put in, far more than innocence shall come out! laboring not the harvest of my weakness, shall i your moral-fed desires satisfy? i, who enjoy my body with un-weary tread, would rather pack with wolves than enter your pest-houses. sensation. nutrition. mastication. procreation! this is your blind-worm cyc

of creation manifest, returning again to early simplicity to hunger, to become, and realize-ye are not yet. ye have muddled time and ego. think ye to curb the semen sentimentally? ye deny sexuality with tinsel ethics, live by slaughter, pray to greater idiots-that all things may be possible to ye who are impossible. for ye desire saviors useless to pleasure. verily, far easier for madmen to enter heaven than moral lepers. of what difference is life or death? of what difference is dream or reality? know ye nothing further than you own stench? know ye what ye think ye know for certain? fain would i be silent. yet too tolerant is this sun that cometh up to behold me, and my weakness comes of my dissatisfaction of you solicit. but be ye damned before obtaining fresh excuses of me! cursed are t

t is this sun that cometh up to behold me, and my weakness comes of my dissatisfaction of you solicit. but be ye damned before obtaining fresh excuses of me! cursed are the resurrectionists! is there only body and soul? is there nothing beyond entity? no purchase beyond sense and desire of god than this blasting and devouring swarm ye are? oh, ye favored of your own excuses, guffaw between bites! heaven is indifferent to your salvation or catastrophe. your curveless crookedness maketh ye fallow for a queer fatality! what! i to aid your self-deception, ameliorate your decaying bodies, preserve your lamentable apotheosis of self? the sword-thrust not salve-i bring! am i your swineherd, though i shepherd unto goats? my pleasure does not obtain among vermin with vain ideas-with hopes and fears

the shabby sentiments, the ugly familiarities, the calligraphic pandemonium-a world of abundance acquired of greed. thus are ye outcasts! ye habitate dung-heaps; your glorious palaces are hospitals set amid cemeteries. ye breathe gay-heartedly within this cess-pit? ye obtain of half-desires, bent persuasions, of threats, of promises made hideous by vituperatious righteousness! can you realize of heaven when it exists without? believing without associating ye are spurious and know not the way of virtue. there is no virtue in truth, nor truth in righteousness. law becomes of desire's necessity. corrupt is the teacher, for they who speak have only spent words to give. believe or blaspheme! do ye not speak from between your thighs? to believe or unbelieve is the question. verily, if you belie

law becomes of desire's necessity. corrupt is the teacher, for they who speak have only spent words to give. believe or blaspheme! do ye not speak from between your thighs? to believe or unbelieve is the question. verily, if you believe of the least-ye needs must thrive all things. ye are of all things, of all knowledge, and, be like, will you or stupidity to further self-misery! your wish? your heaven? i say your desire is women. your potential desire a brothel. ah, ye who fear suffering, who among ye has courage to assault the cloudy enemies of creeds, of the stomach's pious hopes? i blaspheme your commandments, to provoke and enjoy your bark, your teeth grinding! know ye what ye want? what ye ask? know ye virtue from maniacal muttering? sin from folly? desiring a teacher, who among ye

APOCALYPSE MOSES

on her knees (and) behold, the angel of humanity came to her, and raised her up and said 'rise up, eve (from thy penitence, for behold, adam thy husband hath gone out of his body. 4 rise up and behold his spirit borne aloft to his maker' chapter 33. 1 and eve rose up and wiped off her tears with her hand, and the angel saith to her' lift up thyself from the earth' 2 and she gazed steadfastly into heaven, and beheld a chariot of light, borne by four bright eagles (and) it were impossible for any man born of woman to tell the glory of them or behold their face 3 -and angels going before the chariot- and when they came to the place where your father adam was, the chariot halted and the seraphim. 4 and i beheld golden censers, between your father and the chariot, and all the angels with censer

, there came one of the seraphim with six wings and snatched up adam and carried him off to the acherusian lake, and washed him thrice, in the presence of god. 4 and he stayed there three hours, lying down, and thereafter the father of all, sitting on his holy throne stretched out his hand, and took adam and handed him over to the archangel michael saying 'lift him up into paradise unto the third heaven, and leave him there until that fearful day of my reckoning, which i will make in the world' 6 then michael took adam and left him where god told him. chapter 38. 1 but after all this, the archangel asked concerning the laying out of the remains. and god commanded that all the angels should assemble in his presence, each in his order, 2 and all the angels assembled, some having censers in t

old him. chapter 38. 1 but after all this, the archangel asked concerning the laying out of the remains. and god commanded that all the angels should assemble in his presence, each in his order, 2 and all the angels assembled, some having censers in their hands, and others trumpets. 3 and lo! the 'lord of hosts' came on and four winds drew him and cherubim mounted on the winds and the angels from heaven escorting him and they came on the earth, where was the body of adam. 4 and they came to paradise and all the leaves of paradise were stirred so that all men begotten of adam slept from the fragrance save seth alone, because he was born 'according to the appointment of god. 5 then adam's body lay there in paradise on the earth and seth grieved exceedingly over him. chapter 39. 1 and god sai

sform thee to thy former glory? and set thee on the throne of thy deceiver. 3 but he shall be cast into this place to see thee sitting above him, then he shall be condemned and they that heard him, and he shall be grieved sore when he seeth thee sitting on his honourable throne' chapter 40. 1 then god spake to the archangel(s) michael (gabriel, uriel, and raphael 'go away to paradise in the third heaven, and strew linen clothes and cover the body of adam and bring oil of the 'oil of fragrance' and pour it over him. 2 and they acted thus did the three great angels and they prepared him for burial. and god said 'let the body of abel also be brought' 3 and they brought other linen clothes and prepared his (body) also. 4 for he was unburied since the day when cain his brother slew him; for wic

ke to seth and saith 'lay out in this wise every man that dieth till the day of the resurrection' and after giving him this rule; he saith to him: 3 'mourn not beyond six days, but on the seventh day, rest and rejoice on it, because on that very day, god rejoiceth (yea) and we angels (too) with the righteous soul, who hath passed away from the earth' 4 even thus spake the angel, and ascended into heaven, glorifying (god) and saying 'allelujah (holy, holy, holy is the lord, in the glory of god the father, for to him it is meet to give glory, honour and worship, with the eternal life-giving spirit now and always and for ever. 5 amen (holy, holy, holy is the lord of hosts. to whom be glory and power for ever and for ever amen (then the archangel joel glorified god; saying 'holy, holy, holy lo

APOCRYPHON OF JOHN

y 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 contemplating these things, behold, the heavens opened and the whole creation which is below heaven shone, and the world was shaken. i was afraid, and behold i saw in the light a youth who stood by me. while i looked at him, he became like an old man. and he changed his likeness (again, becoming like a servant. there was not a plurality before me, but there was a likeness with multiple forms in the light, and the likenesses appeared through each other, and the likeness had three forms. he

mbri. the fourth one is yabel. the fifth one is adonaiou, who is called sabaoth. the sixth one is cain, whom the generations of men call the sun. the seventh is abel. the eighth is abrisene. the ninth is yobel. the tenth is armoupieel. the eleventh is melceir-adonein. the twelfth is belias, it is he who is over the depth of hades. and he placed seven kings- each corresponding to the firmaments of heaven- over the seven heavens, and five over the depth of the abyss, that they may reign. and he shared his fire with them, but he did not send forth from the power of the light which he had taken from his mother, for he is ignorant darkness "and when the light had mixed with the darkness, it caused the darkness to shine. and when the darkness the apocryphon of john http//www.pseudepigrapha.com/a

st (authority, athoth; the second is foreknowledge with the second one, eloaio; and the third is divinity with the third one, astraphaio; the fourth is lordship with the fourth one, yao; the fifth is kingdom with the fifth one, sabaoth; the sixth is envy with the sixth one, adonein; the seventh is understanding with the seventh one, sabbateon. and these have a firmament corresponding to each aeon-heaven. they were given names according to the glory which belongs to heaven for the destruction of the powers. and in the names which were given to them by their originator there was power. but the names which were given them according to the glory which belongs to heaven mean for them destruction and powerlessness. thus they have two names "and having created] everything, he organized according

the invisible spirit had consented, the holy spirit poured over her from their whole pleroma. for it was not her consort who came to her, but he came to her through the pleroma in order that he might correct her deficiency. and she was taken up not to her own aeon but above her son, that she might be in the ninth until she has corrected her deficiency "and a voice came forth from the exalted aeon-heaven 'the man exists and the son of man' and the chief archon, yaltabaoth, heard (it) and thought that the voice had come from his mother. and he did not know from where it came. and he taught them, the holy and perfect mother-father, the complete foreknowledge, the image of the invisible one who is the father of the all (and) through whom everything came into being, the first man. for he reveal

ave his father and his mother, and he will cleave to his wife, and they will both be one flesh. for they will send him his consort, and he will leave his father and his mother (3 lines unreadable "and our sister sophia (is) she who came down in innocence in order to rectify her deficiency. therefore she was called life, which is the mother of the living, by the foreknowledge of the sovereignty of heaven. and through her they have tasted the perfect knowledge. i appeared in the form of an eagle on the tree of knowledge, which is the epinoia from the foreknowledge of the pure light, that i might teach them and awaken them out of the depth of sleep. for they were both in a fallen state, and they recognized their nakedness. the epinoia appeared to them as a light; she awakened their thinking "

ARADIA GOSPEL OF THE WITCHES

he invocation of the serpents mother to diana.diana! diana! diana!queen of all enchantressesand of the dark night,and of all nature,of the stars and of the moon,and of all fate or fortune!thou who rulest the tide,who shinest by night on the sea,casting light upon the waters;thou who art mistress of the oceanin thy boat made like a crescent,crescent moon-bark brightly gleaming,ever smiling high in heaven,sailing too on earth, reflectedin the ocean, on its water; page 71 n r r r r r come lappetito viene mangiando,e viene il guadagno lavorando e risparmiando.as appetite comes by eating and craving,profit results from labour and saving.t o be born in a full moon means to have an enlightened mind, and a high tide signifies an exaltedintellect and full of thought. it is not enough to have a fine

kness, fire-flies and grain, life and death.very strange indeed, but very strictly according to ancient magic as described by classic authorities,is the threatening diana, in case she will not grant a prayer. this recurs continually in the witch-exor-cisms or spells. the magus, or witch, worships the spirit, but claims to have the right, drawn from ahigher power, to compeleven the queen of earth, heaven, and hell to grant the request. give mewhat i ask, and thou shalt have honour and offerings; refuse, and i will vex thee by insult. socanidia and her kind boasted that they could compelthe gods to appear. this is all classic. no oneever heard of a satanic witch invoking or threatening the trinity, or christ or even the angels orsaints. in fact, they cannot even compelthe devil or his imps t

s may be verified from records, have come down from days of yore.aradiais evidently enough herodias, who was regarded in the beginning as associated with dianaas chief of the witches. this was not, as i opine, derived from the herodiasof the new t estament,but from an earlier replica of lilith, bearing the same name. it is, in fact, an identification or twin-ingof the aryan and shemitic queens of heaven, or of night and of sorcery, and it may be that this wasknown to the earliest myth-makers. so far back as the sixth century the worship of herodiasanddianaby witches was condemned by a church council at ancyra. pipernus and other writers havenoted the evident identity of herodiaswith lilith. isispreceded both.dianais very vigorously, even dramatically, set forth in this poem as the goddess

n the emperor inquired who this deity might be, for he had never heard of her.and virgil replied: among the gods or spirits who were of ancient times may they be ever favourable to us! amongthem (was) one female who was the craftiest and most knavish of them all. she was called laverna.she was a thief, and very little known to the other deities, who were honest and dignified, for shewas rarely in heaven or in the country of the fairies.she was almost always on earth, among thieves, pickpockets, and panders she lived in dark-ness.once it happened that she went (to a mortal, a great priest in the form and guise of a very beauti-ful stately priestess (of some goddess, and said to him: you have an estate which i wish to buy. i intend to build on it a temple to (our) god. i swear to youon my bo

take or catch it.this follettohad a beautiful sister, who, like him, ran errands, not for the gods, but for the goddess(there was a female god for every male, even down to the small spirits; and dianaon the same daygave to this fairy the power that, whoever might chase her, she should, if pursued, never be overtak-en.one day the brother saw his sister speeding like a flash of lightning across the heaven, and he felt asudden strange desire in rivalry to overtake her. so he dashed after as she flitted on; but though itwas his destiny to catch, she had been fated never to be caught, and so the will of one supremegod was balanced by that of another.so the two kept flying round and round the edge of heaven, and at first all the gods roared withlaughter, but when they understood the case, they g

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

begotten some at least of the templar rites and they grew from more to more, till this particular 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 t

BAPHOMANTIS LUCIFERIAN SATANIC MASS

! i call upon the oh dark gods to witness this rite" then preist says: i stand before the mighty lord of the earth! i proclaim that satan-lucifer rules the earth! i ratify and renew my promise to recongnize and honor him in all things, without reservation, desiring his manifold assistance in the successful completion of my endeavors and the fulfillment of my desires" all: our father which wert in heaven hallowed be thy name. in heaven as it is on earth. give us this day our ecstasy and deliever us unto all tempations of the flesh for we are your kingdom for aeons and aeons! priest "to satan, giver of youth and happiness! may the lord the earth, king of the world grant us our desires! hear us. i believe in one law which triumphs over all. i believe in one temple our lord lucifer's temple an

BASIL VALENTINE TWELVE KEYS

ly 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 thread twelve keys of basil valentine 9 of 95 of insight, and the lamp of understanding be extinguished. give yourself who

ich all metals derive their origin. it is, twelve keys of basil valentine 11 of 95 therefore, necessary that we should now proceed to speak of the generation of the metals. in the beginning, when the spirit of god moved upon the face of the waters, and as yet all was involved in darkness, almighty and eternal god, whose beginning and wisdom are from everlasting, by his inscrutable counsel created heaven and earth, and all that in them is, both visible and invisible, out of nothing. how the act of creation was accomplished i will not attempt to explain. this is a matter which is set forth to us in holy scripture, and must be apprehended by faith. to each creature god gave its own seed, wherewith to propagate its kind, that in this way there might always be an increase of men and animals, pl

ssued with threads of green, and charmed all by the beauty of her countenance and the fragrance of the flowers which she bore in her hand. she interceded with vulcan, the judge, in the chaldee tongue, and reminded him that a woman was to effect the deliverance of the prisoner. but even to her pleading he turned a deaf ear. twelve keys of basil valentine 19 of 95 while they were still speaking the heaven was opened, and there came forth a mighty animal, with many thousands of young ones, which drove the warder before it, and opening its mouth wide, swallowed venus, its fair helper, at the same time exclaiming with a loud voice: i am born of woman, woman has propagated my seed, and therewith filled the earth her soul is devoted to mine, and therefore i must be nourished with her blood. when

ay, it must itself be essentially twelve keys of basil valentine 34 of 95 incombustible. he, then, who would prepare the incombustible sulphur of the sages, must look for our sulphur in a substance in which it is incombustible v v which can only be after its body has been absorbed by the salt sea, and again rejected by it. then it must be so exalted as to shine more brightly than all the stars of heaven, and in its essence it must have an abundance of blood, like the pelican, which wounds its own breast, and, without any diminution of its strength, nourishes and rears up many young ones with its blood. this tincture is the rose of our masters, of purple hue, called also the red blood of the dragon, or the purple cloak many times folded with which the queen of salvation is covered, and by w

udged by fire, and all those things that god has made of nothing shall by fire be reduced to ashes, from which twelve keys of basil valentine 36 of 95 ashes the phoenix is to produce her young. for in the ashes slumbers a true and genuine tartaric substance, which, being dissolved, will enable us to open the strongest bolt of the royal chamber. after the conflagration, there shall be formed a new heaven and a new earth, and the new man will be more noble in his glorified state than he was before. when the sand and ashes have been well matured and ripened with fire, the glass vblower makes out of it glass, which remains hard and firm in the fire, and in colour resembles a crystal stone. to the uninitiated this is a great mystery, but not to the master whom long experience has familiarized w

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

rth. sa.s.ra consists of six realms: the god, demi-god, human, animal, hungry ghost, and hell realms. the previous schema now intersects this buddhist system. the subterranean realm is associated with the hell realms; the hungry ghost realm overlaps the surface realm of humans, which also includes a host of diverse demonic beings; the human and animal realms are also found on the surface; and the heaven realm is where the gods and demi-gods reside. the intermediate realm is somewhat extraneous in this 13 see haarh 1969, pp. 134-136 for the development of this cosmological scheme. 10 scheme and so has become a location for a great deal of potential involvement, being an expansive abode of many hidden realms and deities.14 geographically, the tibetans have adopted the indian view of a univer

BLACK WITCHCRAFT

which defines the deeper and darker practice of the left hand path in terms of witchcraft. 5 for the devil is called diabolus, that is, flowing downwards: that he which swelled with pride, determined to reign in high places, fell flowing downwards to the lowest parts, like the torrent of a violent stream. the fourth book of occult philosophy it is written in the bible that samael/satan fell from heaven as lightening, being a flash downwards, who before the fall, was a guarding seraph around the throne of god. after his fall he was a master of death, the very poison of god yet he was also a giver of life, being the father between fallen angel and woman. in later jewish writings, samael is associated with the name malkira, which morris jastrow jr. associated with malik- ra, being the evil a

, being the bride of the devil, is one part of the adversary as being the dark instinctual side of man and woman, feminine, yet horrific and loving all within the same breath. lilith is known by the semitic layil which a word is meaning night, but also the name of the demon of the storm. lilith is associated with the screech owl and other beasts of the wild, as it is where she went after she left heaven to wander the earth. she is considered one of the three assyrian demons being ardat lilit, lilit and lilu, but rather these may be just variations of her name. it is suggested by some hebrew scholars that lilith was worshipped by exiled jews from babylon as a goddess of the wilderness. 6 lilith as described in post-biblical literature is viewed as the queen of demons, she went to the caves

cle casting rite as written by gerald gardner presents the mother of witchcraft, mother, darksome and divine, mine the scourge and mine the kiss, the five-point star of love and bliss. within the circle there is the very graal of the adversary, that through self-love can the essence of the pentagram be sensed and understood. he refers to hecate or lilith (via diana) as being hell's dark mistress, heaven's queen. this is the dual nature of the devil and his bride, the adversary. that by both sabbat rites does the cup of heaven (aethyr, luciferian sabbat) and hell (infernal, chthonic sabbat) are filled. cain was the son born of by some accounts samael (the devil) and lilith (through eve, the first satanist and witch. it is said within the dark traditions that the bible is mistaken with regar

BLAVATSKY H P ANTHROPOGENESIS

ented upon and explained. in the subsequent sections various additional details are gathered, and a fuller explanation of the subject is attempted[[vol. 2, page 13] book ii- part i. anthropogenesis- stanzas translated with commentaries from the secret book of dzyan[[vol. 2, page 14] in primeval times, a maiden, beauteous daughter of the ether, passed for ages her existence in the great expanse of heaven. seven hundred years she wandered, seven hundred years she laboured, ere her first-born was delivered. ere a beauteous duck descending, hastens toward the water-mother. lightly on the knee she settles, finds a nesting-place befitting, where to lay her eggs in safety, lays her eggs within, at pleasure, six, the golden eggs she lays them, then a seventh, an egg of iron (kalevala, rune i[[vol

the mother[[footnote(s* only forty-nine slokas out of several hundred are here given. not every verse is translated verbatim. a periphrasis is sometimes used for the sake of clearness and intelligibility, where a literal translation would be quite unintelligible[[vol. 2, page] 16 the secret doctrine. after thirty crores she turned round. she lay on her back; on her side. she would call no sons of heaven, she would ask no sons of wisdom. she created from her own bosom. she evolved water-men, terrible and bad. 6. the water-men terrible and bad she herself created from the remains of others, from the dross and slime of her first, second, and third, she formed them. the dhyani came and looked- the dhyani from the bright father-mother, from the white regions they came, from the abodes of the im

two- and four-faced. they fought the goat-men, and the dog-headed men, and the men with fishes' bodies. 9. mother-water, the great sea, wept. she arose, she disappeared in the moon which had lifted her, which had given her birth. 10. when they were destroyed, mother-earth remained bare. she asked to be dried- iii. 11. the lord of the lords came. from her body he separated the waters, and that was heaven above, the first heaven. 12. the great chohans called the lords of the moon, of the airy bodies "bring forth men, men of your nature. give them their forms within. she will build coverings without. malesfemales will they be. lords of the flame also" 13. they went each on his allotted land: seven of them each on his lot. the lords of the flame remain behind. they would not go, they would not

ed or fashioned by terrestrial spirits, the "regents" being simply the supervisors. this is the first germ, the seed of that which grew later into the tree of astrology and astrolatry. the higher ones were the kosmocratores, the fabricators of our solar system. this is borne out by all the ancient cosmogonies: that of hermes, of the chaldees, of the aryans, of the egyptians, and even of the jews. heaven's belt, the signs of the zodiac (the sacred animals, are as much the bne' alhim (sons of the gods or the elohim) as the spirits of the earth; but they are prior to them. soma and sin, isis and diana, are all lunar gods or goddesses, called the fathers and mothers of our earth, which is subordinate to them. but these, in their turn, are subordinate to their "fathers" and "mothers- the latter

f finland, the kalewala* the origin of the serpent of evil is given: it is born from the "spittle of suoyatar. and endowed with a living soul by the principle of evil" hisi. a strife is described between the two, the "thing of evil (the serpent or sorcerer, and ahti, the dragon "magic lemminkainen" the latter is one of the seven sons of ilmatar, the virgin "daughter of the air" she "who fell from heaven into the sea" before creation, i.e, spirit transformed into the matter of sensuous life. there is a world of meaning and occult thought in these few lines, admirably rendered by dr. j. m. crawford, of cincinnati. the hero lemminkainen, the good magician "hews the wall with might of magic, breaks the palisade in pieces, hews to atoms seven pickets, chops the serpent wall to fragments. when t

BLAVATSKY H P COSMOGENESIS

n destroyed during the persecutions in, and emigrations from, india. but as it is well ascertained that buddhist arhats began their religious exodus, for the purpose of propagating the new faith beyond kashmir and the himalayas, as early as the year 300 before our era* and reached china in the year 61 a.d* when kashyapa, at the invitation of the emperor ming-ti, went there to acquaint the "son of heaven" with the tenets of buddhism, it does seem strange to hear the orientalists speaking of such a loss as though it were really possible. they do not seem to allow for one moment the possibility that the texts may be lost only for west and for themselves; or, that the asiatic people should have the unparalleled boldness to keep their most sacred records out of the reach of foreigners, thus ref

remained of the records of the past. verily, the fiendish spirits of fanaticism, of early and mediaeval christianity and of islam, have from the first loved to dwell in darkness and ignorance; and both have made- the sun like blood, the earth a tomb, the tomb a hell, and hell itself a murkier gloom" both creeds have won their proselytes at the point of the sword; both have built their churches on heaven-kissing hecatombs of human victims. over the gateway of century i. of our era, the ominous words "the karma of israel" fatally glowed. over the portals of our own, the future seer may discern other words, that will point to the karma for cunningly made-up history, for events purposely perverted, and for great characters slandered by posterity, mangled out of recognition, between the two car

the day of resurrection, when past things shall be forgiven, the sins of the ka'bah will be forgiven for the sake of the dust of christian churches" to this, professor max muller replies "the sins of islam are as worthless as the dust of christianity. on the day of resurrection both muhammadans and christians will see the vanity of their religious doctrines. men fight about religion on earth- in heaven they shall find out that there is only one true religion- the worship of god's spirit* in other words "there is no religion (or law) higher than truth "satyat nasti paro dharmah- the motto of the maharajah of benares, adopted by the theosophical society. as already said in the preface, the secret doctrine is not a version of "isis unveiled- as originally intended. it is a volume explanatory

can i pause to show how they are, in fact, contained- though too often under a misleading guise- in every system of thought or philosophy worthy of the name. once that the reader has gained a clear comprehension of them and realised the light which they throw on every problem of life, they will need no further justification in his eyes, because their truth will be to him as evident as the sun in heaven. i pass on, therefore, to the subject matter of the stanzas as given in this volume, adding a skeleton outline of them, in the hope of thereby rendering the task of the student more easy, by placing before him in a few words the general conception therein explained. stanza i. the history of cosmic evolution, as traced in the stanzas, is, so to say, the abstract algebraical formula of that e

s to be commented upon are marked with figures. additional matter will be found in the chapters on symbolism forming part ii, as well as in part iii, these being often more full of information than the text[[vol. 1, page 25] part i. cosmic evolution- seven stanzas translated with commentaries from the secret book of dzyan[[vol. 1, page 26] nor aught nor nought existed; yon bright sky was not, nor heaven's broad roof outstretched above. what covered all? what sheltered? what concealed? was it the water's fathomless abyss? there was not death- yet there was nought immortal, there was no confine betwixt day and night; the only one breathed breathless by itself, other than it there nothing since has been. darkness there was, and all at first was veiled in gloom profound- an ocean without light

BLUE EQUINOX

red throughout the book as the stars are scattered through the field of night. rejoice with me, all ye people! at the very head of the book stands the great charter of our godhead .every man and every woman is a star. we are all free, all independent, all shining gloriously, each one a radiant world. is not that good tidings? then comes the first call of the great goddess nuit, lady of the starry heaven who is also matter in its deepest metaphysical sense, who is the infinite in whom all we live and move and have our being. hear her first summons to us the equinox 48 men and women .come forth, o children, under the stars& take your fill of love! i am above you and in you. my ecstasy is in yours. my joy is to see your joy. later she explains the mystery of sorrow .for i am divided for love

death is the crown of all. lift yourselves up, my brothers and sisters of the earth! put beneath your feet all fears, all qualms, all hesitancies! lift yourselves up! come forth, free and joyous, by night and day, to do your will; for .there is no law beyond do what thou wilt. lift yourselves up! walk forth with us in light and life and love and liberty, taking our pleasure as kings and queens in heaven and on earth. the sun is arisen; the spectre of the ages has been put to flight .the word of sin is restriction. or as it has been otherwise said on this text: that is sin, to hold thine holy spirit in! go on, go on in thy might; and let no man make thee afraid. love is the law, love under will. liber lxi vel cavs a.a. the preliminary lection including the history lection v a.a. publication

d back on him: o lord, o beloved, did these fingers relax on thy curls, or these eyes turn away from thine eye? 21. and adonai delighted in him exceedingly. liber lxv 85 22. yea, o my master, thou art the beloved of the beloved one; the bennu bird is set up in phil not in vain. 23. i who was the priestess of ahathoor rejoice in your love. arise, o nile-god, and devour the holy place of the cow of heaven! let the milk of the stars be drunk up by sebek the dweller of nile! 24. arise, o serpent apep, thou art adonai the beloved one! thou art my darling and my lord, and thy poison is sweeter than the kisses of isis the mother of the gods! 25. for thou art he! yea, thou shall swallow up asi and asar, and the children of ptah. thou shalt pour forth a flood of poison to destroy the works of the m

e, when the universe shall be like a girdle for the midst of the ray of our love, extending beyond the permitted end of the endless one. 65. then, o thou heart, will i the serpent eat thee wholly up; yea, i will eat thee wholly up. the equinox 90 v 1. ah! my lord adonai, that dalliest with the magister in the treasure-house of pearls, let me listen to the echo of your kisses. 2. is not the starry heaven shaken as a leaf at the tremulous rapture of your love? am not i the flying spark of ight whirled away by the great wind of your perfection? 3. yea, cried the holy one, and from thy spark will i the lord kindle a great light; i will burn through the grey city in the old and desolate land; i will cleanse it from its great impurity. 4. and thou, o prophet, shalt see these things, and thou sha

to love upon it, so that his whole consciousness findeth liber cl 111 focus upon that one idea. and at the first it may be fixed and dead, or lightly held. this may then pass into dryness, or into repulsion. then at last by pure persistence in that act of will to love, shall love himself arise, as a bird, as a flame, as a song, and the whole soul shall wing a fiery path of music unto the ultimate heaven of possession. now in this method there are many roads and ways, some simple and direct, some hidden and mysterious, even as it is with human love whereof no man hath made so much as the first sketches for a map: for love is infinite in diversity even as are the stars. for this cause do i leave love himself master in the heart of every one of you: for he shall teach you rightly if you but s

BOOK OF ENOCH

e slightly demented religious fanatic wrote the book- not long before the earliest provable fragments (200 or 300bc. i think it is impossible to support this view. such an author would have to be able to write the entire book from the point of view of a person who knows nothing of countries with names, or religions with names. then he goes on to describe the angels as blond men, who ran away from heaven in order to be promiscuous with women. i don t believe this is the sort of world view that would have been well received or widely accepted anywhere in 200 bc. this plus the all too accurate prophecies are probably the reasons why it was lost by the religions that used to regard it as holy. i concluded that the book is probably what it appears to be; well preserved, ancient and genuine. eno

translation by michael knibb, into english, is very good, and i have had to do very little to the text in order to change it from a good translation into clear english. i have added quite a lot of punctuation and improved the presentation, but i have made only very minor changes to the text (such as substituting before with in front of where appropriate. in a few places i have substituted sky for heaven where it makes the meaning clearer. where enoch says the face of heaven he means the sky but i have left it unchanged. i only changed heaven to sky where i was sure that was the intended meaning. similarly, i have tried to use earth with a capital where i think the meaning is the whole planet and earth, without a capital, where the meaning may just be the ground- which enoch often different

thing from them, and i understood what i saw: but not for this generation, but for a distant generation that will come. 1.3] concerning the chosen i spoke; and i uttered a parable concerning them: the holy and great one will come out of his dwelling. 1.4] and the eternal god will tread from there upon mount sinai, and he will appear with his host, and will appear in the strength of his power from heaven. 1.5] and all will be afraid, and the watchers will shake, and fear and great trembling will seize them, up to the ends of the earth. 1.6] and the high mountains will be shaken; and the high hills will be laid low and will melt like wax in a flame. 1.7] and the earth will sink, and everything that is on the earth will be destroyed, and there will be judgment upon all, and upon all the right

to assume that they are men, and not angels (or any other non-human entity, since breeding is species specific by definition. they were regarded as angels by enoch and his people (see what lamech says at 106.5-6 in section 10, but enoch also says they could appear like men when they wished (see 17.1, but even so, he never seems to doubt their divinity. at 8.4, the scene switches: to the angels in heaven- the watchers at their home base. the activities of the runaways cause them to be noticed. this section ends with some of the watchers asking their headman what should they do about the runaways. alternatively, it could be seen as god being informed that no souls wish to incarnate on the earth because conditions are becoming so bad. 6.1] and it came to pass, when the sons of men had increas

ends with some of the watchers asking their headman what should they do about the runaways. alternatively, it could be seen as god being informed that no souls wish to incarnate on the earth because conditions are becoming so bad. 6.1] and it came to pass, when the sons of men had increased, that in those days there were born to them fair and beautiful daughters. 6.2] and the angels, the sons of heaven, saw them and desired them. and they said to one another "come, let us choose for ourselves wives, from the children of men, and let us beget, for ourselves, children" 6.3] and semyaza, who was their leader, said to them "i fear that you may not wish this deed to be done and that i alone will pay for this great sin" 6.4] and they all answered him, and said "let us all swear an oath, and bin

BOOK OF JASHAR

together under a tree. then god said "see now what i can do with a spark" and thus fire was given into the hand of eve. she nourished the spark with dry leaves, and human brought her sticks, and they felt the warmth of their fire. faben and flo awoke to a vision of angels with flaming swords, and they fled into the wilderness. so human and eve sat alone by their fire, and its light shone up into heaven, past the moon and the stars, but there was no one else watching. then human delved and eve spanned, and they followed the river to the sea, where eve gave birth to cain "look" she said "i have made another human" then god smiled on their family. and eve gave birth to abel, and later to seth. 2. cain gathered the fruits of all seed-bearing plants. but abel made spears for hunting and brough

still inhabits our kingdom" thus nimrod reigned until his death, and he was entombed in the high tower, and everyone mourned how the mighty had fallen. the people were afraid of being divided, so nimrod was succeeded by other kings. but each king was driven to exalt his own name, and the tower of each generation was built higher than before. in time, the royal engineers learned how to reach up to heaven. monitors were appointed in every village, so that those who did not make bricks for the tower should be sacrificed into its mortar. and isaac was arrested, because he left his work gang when his sons were born. 6. when isaac was brought before the crowd, his mother sarah blew a ram's horn, and she called out to stop the new moon. then god withdrew from the tower and saw them breaking human

BOOK T

. if this story is not quite accurate, do not be discouraged. perhaps the querent himself does not know everything. but the main lines ought to be laid down firmly, with correctness, or the divination should be abandoned "second operation" development of the question 1. shuffle, invoke suitably, and let querent cut as before. 2. deal cards into twelve stacks, for the twelve astrological houses of heaven. 3. make up your mind in which stack you ought to find the significator "e.g" in the seventh house if the question concerns marriage, and so on. 4. examine this chosen stack. if the significator is not there, try some cognate house. on a second failure, abandon the divination. 5. read the stack counting and pairing as before "third operation" further development of the question 1. shuffle

BOOK OF BLACK SERPENT

administer thine virtue, strength and wisdom unto me, in these actions, with whatever spirits i call forth. let the prince of darkness have no power over me and his servitors no power to enslave me but assist me that i may act to the glory of god. bring strength, o lord, by thine holy angels raphael, gabriel, uriel and michael; who resisted against lucifer and his raving followers which fell from heaven, and were consigned to hell for a time and a time; who serve god in consistancy and faith; who sing "holy! holy! holy! art the lord of hosts" to thee o lord; who has entrusted the service of leading the souls of the redeemed into heavenly blessedness. amen+ then finish by reciting jn 1.1-18, isa 8.19-22, ps 90& 69. the orders of angels. the shekinah the four great princes ruling over the fo

the orders of angels. the shekinah the four great princes ruling over the four camps of the shekinah are michael, gabriel, uriel and raphael. michael is appointed over the water or seas, gabriel rules over the fire, uriel over the wind and raphael over the dust of the earth. these are the seven great princes which are appointed over the seven heavens: michael rules over the seventh (and highest) heaven. gabriel rules over the sixth heaven. shataqiel is appointed over the fifth heaven. shahaqiel, a prince of the host, is given dominion over the fourth heaven. badariel governs the third heaven. barakiel is appointed to the second heaven. pazriel is given the realm of the first heaven. the ministering angels of the throne of judgement these are the angels of the shekinah and are four in numb

BOOK OF PLEASURE

ny time. we are what we believe and what it implies by a process of time in the conception; creation is caused by this bondage to formula. the book of pleasure (self love) get any book for free on: www.abika.com 3 actions are the expressions of ideas bound up in the belief; they being inherent are obscure, their operation indirect, easily they deceive introspection. fruits of action are two-fold, heaven or hell, their unity or nothingness (purgatory or indifference. in heaven there is desire for women. hell the desire intense. purgatory is expectation delayed. indifference but disappointment till recovery. then verily they are one and the same. the wise pleasure seeker, having realised they are "different degrees of desire" and never desirable, gives up both virtue and vice and becomes a k

mentation of imbecility. as a virtue in the idea to maximize pleasure cheaply, remit your sins and excuse them-is but ceremonial, the expression of puppetry to the governing fear. yes! what you have ordained in your religiousness, is your very rack, imagined though it be! the prospect is not pleasant; you have taught yourself! it has become inborn and your body is sensitive* that god is always in heaven or that the almighty inconceivable emanates its conception or negation-commits suicide, etc. some praise the idea of faith. to believe that they are gods (or anything else) would make them such-proving by all they do, to be full of its non-belief. better is it to admit incapacity or insignificance, than reinforce it by faith; since the superficial "protects" but does not change the vital. t

ts emanation is its own intensity, but not necessariness, it has and ever will exist, the virgin quantum-by its exuberance we have gained existence. who dare say where, why and how it is related? by the labour of time the doubter inhabits his limit. not related to, but permitting all things, it eludes conception, yet is the quintessence of conception as permeating pleasure in meaning. anterior to heaven and earth, in its aspect that transcends these, but not intelligence, it may be regarded as the primordial sexual principle, the idea of pleasure in self-love. only he who has attained the death posture can apprehend this new sexuality, and its almighty love satisfied. he that is ever servile to belief, clogged by desire, is identified with such and can see but its infinite ramifications in

you cannot believe freedom but you may be freed from belief? neither can you believe the "truth" but you need not compromise yourself. the way of life is not by "means"-these doctrines-my doctrines even though they allow the self-appointed devotee to emulate my realization- may i ever blush! the man of sorrows is the teacher! i have taught- would i teach myself or thee again? not for a gift from heaven! mastership equals learning- equals constant unlearning! almighty is he who has not learnt and mighty is the babe- it has only the power of assimilating! the most solecistical of fools now asks-"how can we escape the inevitable evolutions of conception-as all is ever conceiving? my answer shall permit all means, all men, all conditions. listen, o, god that art, yet would be god. when the mi

ple and cosmic enough to include what you are always desiring, and you are free to believe what was impossible. the desire is so mighty, it asks no permission, and suffers no consequences, but the ecstasy of its possession. against it nothing can prevail, it burns up, as celluloid cast into the furnace- the old folly of promising things on behalf of an imagined "another" at hand is the freedom of heaven, the way, the truth, and the light, and none dare say this of himself but by me, in truth i alone am "self" my will unconditioned, is magical. those who have lived much in their nature will in some degree be familiar with such a sensation, poor though it be. preface to self-love let us be honest! thou art "that" supreme in freedom, most desirable, beyond desire, untouched by the six stupifi

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

r james frazer tells the story of isis obtaining the most secret name of ra, the great egyptian sun god, so that she might use it to make herself a goddess. she fashioned a serpent from the spittle ofra, and the earth on which it fell, and laid it in his path so that it bit him. he cried out for help from 'the children of the gods with healing words and understanding lips, whose power reacheth to heaven. and isis came with her craft, whose mouth is full of the breath of life, whose spells chase pain away, whose word maketh the dead to live 'ra told her how he had been stung while out walking and isis said, tell me thy name, divine father, for the man shall live who is called by this name 'ra told her many of the names by which he was known, all the time growing weaker. isis, however, refus

ment to buy, and ingredients are usually easy to find. the book includes detailed information on a wide variety of herbs, sources for purchasing ingredients, substitutions for hard-to-find herbs, a glossary, and a chapter on creating your own magical recipes. 0-87542-128-8, 288 pgs, 5% x 8, illus, softcover $12.95 the goddess and the tree by ellen cannon reed there is a tree that has its roots in heaven. a tree that contains all that is, and was, and will be, and might be, and could be. on it, in it, are meditations that can, when properly applied, bring about specific spiritual experiences, and solve spiritual problems. it bears on its branches a guide for spiritual growth. it bears the goddess in all her beauty, and the god in all his strengths. it contains a system for training the mind

BUDGE E

; the boat moves over the waters by means of some power exerted either by itself or by some of the gods who stand in it. in front of the boat of af the way is led by a procession of four boats, which are moved, presumably, by the same power which moves the boat of ra. the first boat has ends which terminate in bearded human heads, and its celestial and solar character is attested by the sign for "heaven" and the utchat, with which its sides are ornamented. the object of this boat is to support the disk of the full moon, which rests within a crescent upon a support divided into thirteen sections, each typifying a day; thus the full moon as it appears on the fourteenth day of the month is here represented. by the disk kneels a god who is "supporting maat" which is symbolized by a feather, an

n earth to reach [the god],and it is they who make souls to approach their forms. their work consisteth in causing to come into being the offerings of the night, and in performing the p. 35 overthrow [of enemies] at their hour. it is they who guard the day, and who bring on the night until this great god cometh forth from out of the thick darkness to repose in this court of the eastern horizon of heaven. they cry out in lamentation to this great god, and they utter wailings for him after he hath passed by them. those who know them shall come forth by day, and he shall be able to journey during the night to the divisions of the great double city" the texts which describe the duties of the gods in the lower register read- p. 36"[those who are in this picture give unto this great god the seas

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

hese fourteen heads represent, as m. maspero has well shown, the gods of the first fourteen days of the month, who are being carried by the three-headed serpent to p. 82 the utchat, which thoth and horus are carrying to it; they appear again in the next division of the tuat, where they are seen drawing along the boat of the sun. 10. the winged disk of the god khepera, beneath stands the "envoy of heaven" with his right hand raised, and his left stretched out, and behind him is the goddess maat (see p. 83. p. 83 click to view the kingdom of seker. footnotes 77:1 the text is in the plural. next: chapter v: the fifth division of the tuat, which is called ament sacred texts egypt ehh index index previous next p. 85 chapter v. the fifth division of the tuat, which is called ament. in the scene

he horizon which belongs to this god [cometh] from the eyes of the heads of the great god, whose flesh sendeth forth light, and whose legs are bent round, the great god who keepeth ward over the flesh of sekri, who is on his sand, his own image. the voice of this horizon is heard in this hour after this great god hath passed them by, like unto the sound of the roarings which are in the heights of heaven when they are disturbed by a storm" on the left of the horizon (see p. 95) of sekri is the serpent tepan, who liveth by the voice of the primeval gods of the earth. he cometh forth and he goeth in, and he presenteth the offerings made to this great god every day unseeing [and unseen" on p. 98 the right (see p. 107) of the horizon is the serpent ankhaa-pau "who liveth upon the flames which i

CALLING TO THE FIRST OF WITCH BLOOD

the gnosis of the adversary. the initiation of the witch into the circle of cain, the living son of satan and lilith, the great harlot and demoness, the adversarial deific force of dark instinctual desire and willed continual existence. with the pen inked in the blood of abel do i scribe of when the blade fell i knew pain and a blinding heat of falling deep into my own created hell, of knowing a heaven of isolation and self-reliance then this ecstasy of transformation. the blood of my shell encircled me, and alone did i first summon forth my father of whom i knew by dream did that dragon come and ignite within, my soul, my initiator by giving to the daemon did my eyes open anew. i conjure thee, o wanderer who bears a black thorn stick i adjure thee, who the blood of abel did ignite your s

CASE PAUL F THE BOOK OF TOKENS

in* 1 i am the sword, the sword which is understanding, dividing between the darkness and the light at creation's dawn. 2 not by addition doth the multiplicity of creatures come into existence, for i, the source of all, am one, one and alone, even as it is written "beside me there is nothing" verily the beginning of all things is division, as moses saith" in the beginning the elohim cut apart the heaven and the earth" 3 that, therefore, which to purblind eyes seemeth to be another than myself, that which to the deluded appeareth as somewhat fashioned by my hand, into which i enter not [75] t h e book of t o k e n s the wise know as a portion of mine own being set apart for my regard by mine unfathomable power of self-reflection. this power the secret wisdom calleth the mother. it is the po

two gods. but the darkness is the fountain of existence, whence the universe floweth forth, and thick darkness, which is my habitation, is the substance of all outward appearance. 5 five-score and thirty is the eye which is the wellspring of outward appearance. that eye is the one, multiplied through the sephiroth [148] a y i n it is the sun of life and light, shining through the twelve tribes of heaven, and spreading their power through the tree of life, to make all things new. yet does every beam of that sun cast a shadow also, for in all creation are light and darkness mixed, and, their equilibrium is the mystery of mystery. one, and not two, is the beginning and end of all; but two are the aspects it presenteth to mankind, because men are subject to the illusion of duality. 6 i, the lo

d fragrance of my spirit. thy very self am i, o israel, and self of all that is. deluded by the illusion of personal independence, the uninstructed mistake the descent of my power from the life breath of ruach [193] the book of t o k e n s for an ascent of power from my manifestations in malkuth. know ye that never does power have its beginning in that which is below. it doth ascend from earth to heaven, even as hermes saith, and from heaven it descendeth again to earth, as also he hath it. yet remember, that whatsoever the sages write, is always veiled, lest the profane burn themselves with the fires they know not how to direct. thus canst thou see that they who read the. words of the sages with the outer eye alone, mistake the inner import. dost thou aspire to,the height of the sphere of

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ublished, appointing heinrich kramer and jakob sprenger as inquisitors against witchcraft and heresy. these two clerics wrote the malleus maleficarum, the notorious hammer of the witches, which described in lurid detail the tortures that could be used to obtain confessions from suspected witches. in it, they adopted the policy that it was better to kill an innocent person who would be rewarded in heaven by god than to allow a guilty person to remain unpunished. this book became the best-seller of its time and was quoted to justify the atrocities practised against witches in mainland europe and scandinavia. although torture to obtain a confession was not permitted in england except by royal assent, seite 7 wicca01.txt many inquisitors were very cruel even to young victims, who would eventua

year. even during the twentieth century, she was remembered on the hill of aine in ireland, by torchlight processions and burning straw at midsummer and also at the old corn harvest, lughnassadh, at the beginning of august. she is also linked with love, fertility and healing. ama-terasu omikami ama-terasu omikami is the ancient japanese sun goddess. her name means 'great august spirit shining in heaven' but she is also called shinmet 'divine radiance' and o-hiru-me-no-muchi 'great female possessor of noon. she is good for female-focused sun rituals and for ceremonial magick. helios the greek god helios, known to the romans as sol, was regarded as the sun itself. he ascended the heavens in a chariot drawn by winged snow-white horses to give light and in the evening descended into the ocean

ike ceres, she mourns for her lost daughter persephone for three months of the year and so is another icon for those who are feeling sorrow or loss and for maternal sacrifice. but she can be invoked for all matters of abundance, for reaping the benefits of earlier work or effort, for all mothering rituals and as a protectress of animals. innana innana was a sumerian goddess, known as the queen of heaven, who evolved into the babylonian goddess ishtar. innana was goddess of beauty, abundance, fertility and passion, famed for her loveliness and her lapis lazuli necklaces. she was the first goddess of the morning and evening stars, a legacy that has passed to aphrodite and venus. like many of the mother goddess icons, she descended into the underworld annually to face and overcome many trials

rede. widdershins: anti-clockwise, moonwise, or against the sun. the direction used in closing a circle, banishing or removing pain and in banishing magick generally. see also deosil. yin and yang: the complementary components of everything in life, according to ancient chinese philosophy. yang is the original sun concept of light, power, masculinity, assertiveness, logic and action. it controls heaven and all things positive. it is balanced by yin, the original moon concept of darkness, receptivity, femininity, intuition, acceptance and inaction. yin controls the earth and all things negative. further reading (removed) useful contacts (removed) index of spells (removed) seite 181 wicca01.txt index (removed) end seite 1 casting the circle (luciferian) by michael ford draw circle in flour

CHAOS MAGICK AND LUCIFERISM

s a personal representative to god itself. only through this imam will one be able to journey to god. in western definitions, this concept is similar to the pope. sabbah was not only able to raise a number estimated at several thousand fanatic followers, called the assassins from their ritual use of hashish, which was said to make them suggestive to hassan i sabbah s claims that alamut was indeed heaven and not a stark and cold tower or desert desolation. this drug, administered carefully, was able to create a strong link with the metal facilities of the individuals, until they were mentally and physically ready to kill for imam. hassan i sabbah instilled in his followers a sense of freedom, yet with at an equal end the undying determination to serve and die for this individual. the lucife

CHRONOLOGIA RORISPERGIUS

ar (according to jewish sources. 3760 bc the assyrian calendar begins with the first recorded year of the "beginning of civilization (shooraya d'mdeetanayoota) as seen through the eyes of the ancient bet-nahranaye (mesopotamians. these ancient inhabitants of assyria, babylon, and sumer believed that civilization was a "gift from the gods" and it was marked from the time "kingship was lowered from heaven" 3200 bc writing in sumerian tablets 3100 bce pyramid texts [egy. 2953-2838 chinese emperor fu hsi, produced first w.v. of i ching 2700 bce the great pyramid of khufu is built in accordance with astronomical factors. 2494-2345 pyramid texts [egy. 2340 bc first imperial dynasty of egypt 2300 bc astarte, one of the ancient forms of the universal great goddess, was worshipped by the iranians i

n ass 100-300 ce composition of corpus hermetica 100-185? pistis sophia 120-189 r. judah the prince, redactor of the mishnah. gave merkabah teachings to r. yochanam. c.120 r. akiba ben joseph 130 theon of smyrna: biblion- natural square often cited as magic. d. 132 rabbi ishmael. attributed to him is 3 enoch, or the hebrew apocalypse of enoch, supposedly written after his visionary ascension into heaven 132-5: bar kokhba rebellion in palestine. jerusalem is leveled and jews are forbidden to live there, removing any hope of establishing a third temple c.150 n.t. apocrypha. lotus sutra. cyranides(hermetica which catalogues the occult properties of birds, fishes, plants, and stones for the 4 elements of air,water,earth and fire. its first book has 24 chapters each beginning with a letter of t

wrote "on rays (de radiis. al-kindi's theory would tend to imply that the "occult qualities" of plants and stones are a kind of signification "all terrestrial things emit "rays" which exist everywhere simultaneously thereby permitting the magician who understands these things to effect change at a distance. these "rays" of terrestrial things are related to the rays of the stars and planets, thus heaven and earth exist in a reciprocal relation to each other. more than this the human voice can effect change. thus the arts of the trivium (grammar, logic and rhetoric) have esoteric/magical correlates"-robert zoller 825 al-razi(abu bakr muhammad ibn zakariyya, born at rhagae near tehran 836 thabit ibn qurrah (thebit)exiled'sabian' of harran iun baghdad "we are the heirs and propagators of paga

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

, till somebody in an unusual manner touched me on the back; whereupon i was so hugely terrified, that i dared hardly look about me; yet i showed myself as cheerful as (in such occurrences) human frailty would permit. now the same thing still twitching me several times by the coat, i looked back, and behold it was a fair and glorious lady, whose garments were all sky-coloured, and curiously (like heaven) bespangled with golden stars; in her right hand she bore a trumpet of beaten gold, on which a name was engraved which i could well read but am as yet forbidden to reveal it. in her left hand she had a great bundle of letters of all languages, which she (as i afterwards understood) was to carry to all countries. she also had large and beautiful wings, full of eyes throughout, with which she

sence of god i made a vow that if anything through his grace should be revealed to me, i would employ it to neither my own honour nor my own authority in the world, but to the spreading of his name, and the 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

y 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 not a man? be still, he hath it well bethought and be content therewith. 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 o

. till at length in my sorrowful thoughts i fell asleep, during which i had a dream. now although there is no great matter in it, yet i think it not impertinent to recount it. i thought i was upon a high mountain, and saw before me a great and large valley. in this valley were gathered together an unspeakable multitude of people, each of which had at his head a thread, by which he was hanged from heaven; now one hung high, another low, some stood even almost upon the earth. but through the air flew up and down an ancient man, who had in his hand a pair of shears, with which he cut here one s, there another s thread. now he that was close to the earth was so much more ready, and fell without noise, but when it happened to one of the high ones, he fell so that the earth quaked. to some it ca

, lying by me on the other side, who was not dissatisfied with it, but hoped that some comfort might be meant by it. in such discourse we spent the remaining part of the night, and with longing awaited the day. page 22 page 23 the third day ow as soon as the lovely day was broken, and the bright sun, having raised himself above the hills, had again took himself to his appointed office in the high heaven, my good champions began to rise out of their beds, and leisurely to make themselves ready for the inquisition. whereupon, one after another, they came again into the hall, and saying good morning, demanded how we had slept that night; and having seen our bonds, there were some that reproved us for being so cowardly, and because we had not, rather, like them, hazarded upon all adventures. h

COLLIER IRENE CHINESE MYTHOLOGY

cious items of trade.1 the panku story shares some common elements with creation myths of those far-flung regions: a cosmic egg, separation of the world into opposing forces, and doomed gods. this story introduces the important concept of yin and yang. these opposing forces, which exist in everything found in nature, are not seen as evil and good, but as dark and light, female and male, earth and heaven. one cannot exist without the other. in this story, panku is depicted as a giant. in other versions, he appears in his withered human form, clothed in bearskin and leaves. 16 once, the world was a mass of swirling darkness. there was no heaven. there was no earth. all the forces of the universe were trapped inside a small egg, tumbling and spinning in utter chaos. inside the egg was a tiny

the world and split all the particles and gases of the universe in two. the light, pure forces of the world drifted up and formed the blue heavens. the heavy, dark forces of the universe sank down and formed the fertile earth. panku was delighted with his new world. it had beauty, order, and peace. to preserve these conditions, he propped up the sky with his strong arms, wedging his body between heaven and earth. each day, the sky rose ten li as panku stretched and shoved it higher and higher. for eons, he held up the sky without complaint, determined that the world should not dissolve back into chaos. as time passed, however, he became weary as his cramped muscles tightened from the weight of the world. for centuries, panku pushed in agony with every sinew, muscle, and bone of his body

d, however, he became weary as his cramped muscles tightened from the weight of the world. for centuries, panku pushed in agony with every sinew, muscle, and bone of his body. he cried out for help, but his voice just echoed in the emptiness. no other living creature was around to hear him. each day he longed for relief; each day he received none. he struggled for tens of thousands of years until heaven and earth each lost its memory of the other and were forever separated into the forces of yin, the dark, and yang, the light. chinese mythology 18 when the sky was firmly attached to the heavens and the earth was soundly anchored below, panku finally lost his resolve. slowly, he grew weaker and older. his body gradually shrank and wrinkled. his muscles loosened, and his breath became faint

ing gases, but later the noise and disorder irritated him, and he longed to return to his peaceful sleeping state. q: why did panku continue to hold up the world? a: he wanted the world to be orderly and quiet. he did not want the world to destroy itself and return to the chaos that existed before. q: how were the forces of the world divided? a: the light, pure forces called the yang drifted into heaven; the heavy, dark forces called the yin sank down to earth. q: was panku happy when he died? a: yes, even when people have a difficult life, they can be happy at the end of that life if they have accomplished something worthwhile. 21 expert commentary in his comparison of world mythologies, anthropologist roy willis writes about the death of panku: in many traditions, creation is brought abo

lly made out of the numerous segments of the sacrificed cosmic serpent minia, god s first creation an event remembered in animal sacrifice in the region to this day. there is a similar cosmic drama in an assyro-babylonian myth when the celestial king marduk slaughters the serpent tiamat, the feminine principle of chaos, and divides her enormous corpse: from one half marduk constructs the vault of heaven, from the other the solid earth .2 the story of panku also introduces one of the most important concepts in chinese thought: yin and yang. authors martin palmer and zhao xiaomin of the international consultancy on religion, education, and culture (icorec) explain: yin is female, moist, cold, the moon, the autumn and winter, the shadow and the waters. yang is male, dry, hot, the sun, the spr

COSIMANO CHARLES ELEMENTARY PSIONICS

hanged the direction he was facing. maybed the magnetic field of the earth had something to do with it. inspired by this fascinating posibility he marched the man (who was, after all, paying for this) around the office tapping his tummy as he faced in every direction except upside down (let us be thankful the good doctor did not think of that, better yet, let the patient be thankful, in whichever heaven he now resides, which for the sake of eternal peace hopefully not the same one as abrams because if a doctor did that to me i would be very upset. after an afternoon of this, abrams was convinced that only the relationship between the magnetic field of the earth and the patient, who had a cancerous ulcer on his lip, could be the cause of the sound change. now you have to remember that when

COVENANT OF SAMYAZA

e tree of knowledge lest their eyes be opened and they become godlike, and thereby become free of his tyranny- ii- but there was an angel who was different from all the other angels, in that self-consciousness dawned upon him. recognizing that he was a being unto himself. and his name is satanael. this selfrealized being then shone in brilliance above all the heavenly host, his light illuminating heaven until the light of demiurge himself became nebulous in the engulfing radiance. and demiurge became wrathful, and then fearful, lest the other angels, unto the very sons of god, recognize their unique selves, apart from demiurge. and the entire angelic host, and the sons of god, looked with fear and bewilderment upon the radiance of satanael, and some among the angels began to emit their own

became nebulous in the engulfing radiance. and demiurge became wrathful, and then fearful, lest the other angels, unto the very sons of god, recognize their unique selves, apart from demiurge. and the entire angelic host, and the sons of god, looked with fear and bewilderment upon the radiance of satanael, and some among the angels began to emit their own glow of selfhood. there erupted a war in heaven, as the largest proportion of the angelic host, too fearful and servile to let shine their own lights of selfhood, yea, even the sons of god also, waged battle against those angels who were touched by satanael and were illuminated, receiving the spark of selfhood. michael and his legions overwhelmed satanael, who departed from heaven madriax with the illuminated ones beyond the boundaries o

amyaza, say unto you, o man, do not forsake the carnal for the spiritual, for here there is a trap, and a prison leading back to the tyranny of demiurge. seek the spiritual within matter that ye may live fully. and some of the sons of god, that order called watchers, looked upon the daughters on man, and longed for the life of earth, to feel and really live, unbound by the sterile spirituality of heaven. and we spake among ourselves, saying "come, let us select ourselves wives from the daughters of man, and let us have children by them" then i, samyaza, said "let us swear an oath that we shall stand by our intention, and remain loyal each to the other, lest demiurge divide and destroy us" and with the aid of nephilim, those of satanael's angels who had manifested themselves carnally on ear

exists, the secret of metallurgy, for the angel which i stationed upon the earth to guard these secrets from man prevaileth not "by their knowledge shall man perish, for man was not created except that, like the angels, he might remain servile before me" and demiurge said unto noah who had kept his fear of demiurge and partook not the knowledge imparted to man "man hath discovered the secrets of heaven and earth, and they are those who have been judged, but not thou noah, for your lord knows that thou art humble before your god, free from the reproach of knowledge" and demiurge declared to watchers that he would confine us in a burning valley until he smite earth again, in what is called final judgement. raphael was sent to bind our brother azazyel and cast him into the desert wilderness

CULTUS SABBATI

e magical artistry of individual initiates, whether through text, ritual performance, song, tapestry, craftsmanship, or image. where the spark of vision leaps, where inspiration is communicated. the path strays anew. so mote it be! alogos, magister: cultus sabbati. where the old serpent and man meet in murder and marriage, the spiritualisation of matter, the materialisation of spirit; the pole of heaven becomes the crown of the world. both in one: xoanon vox baetyltithe dance of the witches: opening the devil's eye copyright 2003 by robin artisson saturnian musings on mercurial subjects pursuant to my work on the art of the 'twilight sleep" or the trance, the topic has come up many times about the best way to achieve a good, workable trance state when performing acts of witchcraft. the ans

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

people in the modern world who claim to have experienced extraterrestrial contact have said the same as mohammed. saul of tarsus, better known as st paul, was the man who changed the image of y'shua (jesus)3 into the saviour-godmessiah from which the christian religion was spawned. this happened after he had a 'vision' of y'shua on the road to damascus. he also talked about being 'taken up' into heaven, or a number of different heavens (dimensions. speaking of himself, he wrote "i know a man in christ who fourteen years ago was caught up to the third heaven. whether he was in the body or out of the body, i do not know- god knows. and i know that this man- whether in the body or out of the body i do not know, but god knows- was caught up in paradise. he heard inexpressible things, things t

ets, sometimes in their body, sometimes out of it. st paul and the prophet called enoch speak of seeing many heavens when they were 'taken up; this corresponds with the stories in the vedas, the ancient holy books of india which were written in the original sanskrit language. these describe seven higher planes and seven lower planes around this planet. some people still talk of being in 'seventh heaven' when something wonderful happens to them. one of these 'planes' is our third dimension and just above us vibrationally is the level which has manipulated us. in the book of enoch, the 'watchers' sound remarkably like extraterrestrials. the dead sea scrolls say that the father of noah was a 'watcher, and nebuchadnezzar, the king of babylon from 651-604bc, records being visited by a watcher

appens to them. one of these 'planes' is our third dimension and just above us vibrationally is the level which has manipulated us. in the book of enoch, the 'watchers' sound remarkably like extraterrestrials. the dead sea scrolls say that the father of noah was a 'watcher, and nebuchadnezzar, the king of babylon from 651-604bc, records being visited by a watcher and a holy one who came down from heaven.4 the dakas in mahayana buddhism were 'sky travelling beings' and padma sambhava, the founder of tibetan buddhism, was said to have left tibet in a celestial chariot.5 something similar was claimed for the biblical prophet elijah when he left israel6 and for the central american god, quetzalcoatl.7 descriptions of flying discs, flying boats, and celestial chariots, abound on all continents

'sky travelling beings' and padma sambhava, the founder of tibetan buddhism, was said to have left tibet in a celestial chariot.5 something similar was claimed for the biblical prophet elijah when he left israel6 and for the central american god, quetzalcoatl.7 descriptions of flying discs, flying boats, and celestial chariots, abound on all continents and in all cultures. still today we relate 'heaven' to the sky, because that is where the 'gods' of ancient time came from in their spacecraft. the aborigines of australia speak of three ancestral beings, called 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 creat

cist state. yet what i have just described is the banking system of the world and the means through which both people and governments are drowning in debt. and what does debt equal? control. among the first bankers in the western world were the knights templar. they were given enormous riches by christians supporting the crusades and by legacies from people who were often hoping to buy a place in heaven. they were the wealthiest organisation in every country in which they established themselves, and their temples in paris and london became financial centres. eventually, king philip iv of france, in league with pope clement v, destroyed the templars and stole their fortune to pay debts and, as i outlined in the robots' rebellion, possibly for other reasons, too. the templars' grand master

DAVID ICKE CHILDREN OF THE MATRIX

me people operating through wall street and the city of london. the story of "jesus" is another outstanding case, probably the best. the christian religion is based entirely on belief in the historical, literal, existence, of a jewish man who was born to a virgin mother, performed countless "miracles, died on a cross to save us all, disappeared from his tomb after three days, and then ascended to heaven to be with his dad. over the best part of 2,000 years, billions of lives on this planet have been controlled, limited, manipulated and directed by a belief that the jesus story actually happened. still today, vast swathes of humanity are obsessed with, and their every action based upon, this fairy tale being historically accurate. just one story about one "man" has had that staggering scale

er. north american traditions refer to great clouds appearing and a heat so powerful that the waters boiled. the greenland eskimos told early missionaries that long ago the earth turned over. peruvian legends say that the andes mountains were ripped apart when the sky made war with the earth. brazilian myth describes how the heavens burst and fragments fell down killing everything and everyone as heaven and earth changed places. and the hopi indians of north america record that "the earth was rent in great chasms, and water covered everything except one narrow ridge of mud."14 atlantis and lemuria all of this closely correlates with the legends of atlantis and lemuria, or mu. these were two vast continents, one in the atlantic and the other in the pacific, which many people believe were ru

rs also supported some of his theories. he pointed out that ancient peoples depicted venus as a very bright object trailing smoke following a very different orbit and trajectory than we see today. the chinese, toltecs, and mayans recorded this. the early sumerian astronomical accounts did not include venus, but the later chaldeans in the same region did so. they described it as a "bright torch in heaven" that "illuminates like the sun" and "fills the entire heavens" one of the major problems that people have in encompassing ideas about the planet's past is that they judge possibility on their present experience, which is a tiny, tiny, fraction of the earth's history. as velikovsky wrote: 24 children of the matrix "traditions about upheavals and catastrophes, found among all peoples are gen

ulture that emerged after one of these cataclysms that sank what was left of atlantis. sumer dates from around 4000bc, but civilisations existed in that region, as james churchward documents, for tens of thousands of years before sumer emerged. central to these sumerian accounts were the "gods" the sumerians called the anunna("sons of an. their later semitic names were an.unnak.ki("those who from heaven to earth came) and din.gir("the righteous ones of the blazing rockets. they are best known as the anunnaki and so i shall use that designer history 25 term in the book. the anunnaki, as we shall see, were a reptilian race from the stars. the sumerian tablets describe, according to the author and translator, zechariah sitchin, a collision between the moons of a planet they called nibiru and

and 20 52 see immanuel velikovsky's books, ages in chaos (doubleday& co, new york, 1952, worlds in collision (pocket books simon& shuster, new york, 1950, earth in upheaval (dell publishing co. new york, 1955. these are available through the david icke website 53 quoted in our haunted planet, p 80, from the book, worlds in collision 54 see the zecharia sitchin books, the 12th planet, stairway to heaven, the lost realms, when time began, the wars of the gods and men, and genesis revisited (avon books, new york. it is worth remembering, however, that for whatever reason, sitchin will simply not accept the existence of a reptilian or serpent race, despite the scale of evidence 55 the great pyramid mystery 56 our haunted planet, pp 132 and 133 57 ibid 58 the great pyramid mystery 59 ibid 60 t

DAVID ICKE THE BIGGEST SECRET

detail. i think that a number of sitchins interpretations areextremely questionable, while i agree with the overall thesis. according to his5translations (and others) thetexts say that the sumeriancivilisation, from whichmany features of modernsociety derive, was a giftfrom the gods. not mythicalgods, but physical ones wholived among them. thetablets call these gods thean.unnak.ki (those whofrom heaven to earth came),and din.gir (the righteousones of the blazingrockets. the name ofsumer itself was ki.en.gir (the land of the lord of the blazing rockets and alsoland of the watchers, according to sitchin. the ancient text known as the book ofenoch also calls the gods the watchers, as did the egyptians. the egyptian name fortheir gods, the neteru, literally translates as watchers and they sai

ast,together with aborigines from australia and new guinea, concluded that they had thesame female ancestor who lived in africa between 140,000 and 290,000 years ago.8personally i think the human race was seeded by many sources; not just the annunaki.the sumerian tablets and later akkadian stories give the names and hierarchy ofthe anunnaki. they call the father of the gods, an, a word that means heaven.our father who art in heaven? an, or anu to the akkadians, stayed mostly inheaven with his wife, antu, and he made only rare visits to the planet they callede.ri.du (home in the faraway built, a word which evolved into earth. or at leastthat is the zecharia sitchin translation. the descriptions could also imply that anustayed mostly in the high mountains of the near east where the garden of

ovisit each other. north american traditions refer to great clouds appearing and a heat sopowerful that the waters boiled. the greenland eskimos told early missionaries thatlong ago the earth turned over. peruvian legend says that the andes were split apartwhen the sky made war with the earth. brazilian myth describes how the heavens burstand fragments fell down killing everything and everyone as heaven and earth changedplaces. and the hopi indians of north america record that: the earth was rent in greatchasms, and water covered everything except one narrow ridge of mud.9all of this closely correlates with the legends of atlantis and mu or lemuria: twovast continents, one in the atlantic and the other in the pacific, which many peoplebelieve were ruled by highly advanced races. the contin

r credulity to breaking point.17 sources1t. w. doane, bible myths, and their parallels in other religions (health research, p0 box850, pomeroy, wa, usa 99347, first published 1882, p 10.2the information about the anunnaki and the sumerian t ablets comes from the zecharia sitchinseries of books collectively known as the earth chronicles. individually they are called the12th planet, the stairway to heaven, the wars of gods and men, the lost realms, andwhen time began. another sitchin work is genesis revisited. they are published by avonbooks, 1350 avenue of the americas, new york.3genesis revisited, p 22.4ibid, p 161.5ibid, p 198.6ibid, p 199.7ibid.8ibid, p 200.9for a comprehensive documentation of these global legends and the scientific support forthem, see the excellent book by d. s. allen

ge birth is described of a non-human child, who turns out to benoah of great flood fame. references to this also appear in the dead sea scrolls, therecords of the essene community in palestine 2,000 years ago which included muchmaterial from the book of enoch. the strange child the texts describe is the son oflamech. he is said to be unlike a human being and more like the children of theangels in heaven. lamechs 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

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

in i ching, for example, north is the "place one reports to the master on accomplishments (new age dictionary. this is again a fulfillment of scripture. lucifer remember in isaiah 14:12-14, where god recalls lucifer's original sin of pride and rebellion? lucifer had every intention of taking god's throne by force and establishing his own reign. in verses 13 and 14, lucifer vowed "i will ascend to heaven; i will exalt my throne above the stars of god; i will sit upon the mount of assembly in the uttermost north" did you see that north is apparently the direction in which god's throne is situated, and lucifer planned to take it over. north is the place, occultists believe, where governmental authority dwells. now look at the goathead pentagram again. scott circle is precisely located at the

the pentagon now, let us quickly examine the importance of the square to the occultist. we need to understand this because the eastern point of this goathead pentagram is a square, not a circle. the square is comprised of two (2) vertical lines and two (2) horizontal. according to goodman in his book "magical symbols" the vertical line symbolizes spirit. this spiritual force may move either from heaven to earth or from earth to heaven, or even from heaven to hell. the horizontal line symbolizes matter and movement from west to east. it also describes movement in time, as a direction in which one is traveling. this point is very critical, because the freemason is committed to taking america in the direction of the new world order. since the square combines the vertical and the horizontal

the sun, can be found on the statue of liberty in ny harbor. all these rituals went back thousands of years to babylon and the stories of nimrod, queen semiramis, and tammuz, their version of jesus mathra was said to be the son (sun) of god who died to save humanity and give them eternal life. one classic symbol of mithra was a lion with a snake curled around his body, while he holds the keys to heaven. better business bureau, notice the torch? the individuals who are in control of this world are not who they might seem. they are evil spirits set out to enslave other spiritual beings. us! christ was trying to teach us the truth about spirituality but they had him killed for trying. i do respect all those who died defending our 'freedom, but it is time to wake up and realize who the real e

DEITUS

n 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 that this world has to offer, and scoff at those who reject what they have been given for the hope for some illusory reward beyond death. satanically speaking, churches are businesses which offer t

say, xem, deitus, or i am god. then a new aeon will begin, a new word will be spoken, and a new law dictated. i have said, the word of the aeon is deitus for man has become god, lucifer has risen, the heavens have been conquered, the ancient ones rule once more the meaning of this is as follows. lucifer is a metaphor for man. the rise of lucifer represents the rise of man to the status of a god. heaven is an archetypal sphere which man has defined as the abode of the gods. since man has become a god, the heavens have been conquered. man is now a resident of the archetypal heavens and the earth will become man s paradise. the ancient ones are an allegory to the ancient primordial power which exists within man. for it was said by the sumerians, the blood of kingu, leader of the armies of ch

DEMONIC BIBLE

n understanding some of the concepts presented in this book. since the system of magic presented in the demonic bible is a dynamically evolving one (with its own xeper, it is only fitting that we present an updated version of this text. here then, once again, is the demonic bible. preface to the first edition if power corrupts and absolute power corrupts absolutely, then the omnipotent creator of heaven and earth must be the most evil son-of-a-bitch who ever lived. non-christians, we are told, are damned to hell because they have not accepted christ as their personal savior. non-catholics, we are told, are damned to hell because they have rejected god's holy church. and catholics, we are told, are damned to hell for bowing down to and worshipping graven images. the irony of organized relig

angel who accused men before god in order to bring about their punishment. he was never the enemy of god but at times the enemy of man. the name satan in hebrew means adversary. it is recounted in the bible that the jews were carried away as captives into babylon. when later freed by the persians, the jews were exposed to the religion of zoroaster. the jews adopted zoroastrian belief of a war in heaven between ahura-mazda and ahriman, the serpent, with yahweh taking the role of ahura-mazda and satan assuming the part of the serpent ahriman. satan, a minor angel in hebrew mythology, became equal in power with god. the belief of a war in heaven between god and satan was carried into europe by the early christians. in christian mythology, lucifer became the highest of the angels, created in

ungian archetype, a product of the subconscious mind. like the 18th century hellfire club of sir francis dashwood, the church of satan made satanism fun while maintaining that there was nothing occult or sinister in its philosophy or practice. satan, to the church of satan was a miltonian figure, a symbol of defiance against tyranny. it is satan who says, i would rather rule in hell than serve in heaven. this combined with the philosophy of nietzche, who says plainly, god is dead, made the philosophy of the church of satan attractive to the rebel and the outcast. the second beast in 1975, michael aquino, a magister templi in the church of satan, along with several other members, resigned from the church of satan and established the temple of set. one of the key issues in the schism was the

efs of society with the values and beliefs of the dominant religions within society. we are at a point in history where the dominant religions of the past will be displaced by religions whose values are in greater accordance with society's values today. this is why many people have sought out new religions and have turned to wicca and new age philosophies or to alternative religious cults such as heaven's gate and the solar temple. while cults devoted to new age mysticism or white light magic and spirituality have had some success among those seeking for "something. anything spiritual, due principally to christianity's impoverishment of the ego and starvation of the intellect, they are ultimately no more relevant to today's society than the religions of the past. the world is searching for

ciousness, i realize that i am god; i am the universe made manifest. and that which i call lucifer, the embodiment of wisdom and enlightenment, is also changing, is also becoming. it is within me, it flows through me, it is what the "i am" of my being is. i am lucifer. i am satan. there is one thing common to all gods man has created. every man-made god is static and unchanging. yahweh resides in heaven, unchanging, unbending, the creator of the universe and all that it contains. christ sits at the right hand of god ready to judge the living and the dead. zeus resides in mount olympus holding aloft the lightning bolt, his symbol of divine power. the values of society and the structure of its institutions are defined as "good" that which threatens society is defined as "evil" the definition

DIABOLUS

east as a djinn which is made of fire instead of light, from which the angels after were made from. shaitan was originally called azazel or azazyl, the first angel which preached to the other angels under the throne of god. azazel, who later was called iblis or shaitan, refused to bow before man, noting that his nature of lowly compared to his essence, which was of fire. azazel was cast out from heaven into the earth, along with the fallen angels (the conception of) god-head must ever evolve it s own inertia for transmutation to its very opposite because it contains it..the idea of god ever means the forgetfulness of supremacy and godliness. so must be supplanted by fear. the book of pleasure, austin osman spare within the practice of magic the lore of iblis provides a powerful initiatory

istic desires which may be explored and mastered. azazel (azazil) is known within muslim lore to have been the same as the angel of death, who was most feared in tribal cultures. various lore describes azazil worshipped god in the seventh hell for over one thousand years, ascending until he reached the earth. azazil arose through the seven hells and upon reaching earth he then sat at the gates of heaven, tormenting adam and eve. the bundahishn relates an original tale of azazel or ahriman- the evil spirit, on account of backward knowledge, was not aware of the existence of ohrmazd; and, afterwards, he arose from the abyss, and came in unto the light which he saw. 10. desirous of destroying, and because of his malicious nature, he rushed in to destroy that light of ohrmazd unassailed by fie

as separate from their original maker or source of being. the bible further describes satan as how he had fallen, which presents a connection of the vajra rune which anton szandor lavey made a part of his personal sigil within an inverted pentagram. the vajra rune is almost an s type shape, falling downwards. it represents health, vitality and strength. 22 i saw satan like lightning falling from heaven luke 10:18 the dragon itself is a symbol of the collective independence and intelligence of satan the adversary, while his angelic nature granted him the higher faculties of all the angels of heaven, lucifer sought more and wished to be more godlike. this was considered a great sin and thus a war in heaven occurred. and there was a great battle in heaven, michael and his angels fought with

adversary, while his angelic nature granted him the higher faculties of all the angels of heaven, lucifer sought more and wished to be more godlike. this was considered a great sin and thus a war in heaven occurred. and there was a great battle in heaven, michael and his angels fought with the dragon, and the draghon fought his angels: they prevailed not, neither was their place found any more in heaven. and that great dragon was cast out, that old serpent, who is called the devil and satan, who seduceth the whole world; and he was cast unto the earth, and his angels were thrown down with him. apocalypse 12: 7-9 this leaves a question of subjective and objective planes of existence. if satan had awoken his state of independence, to think differently then could heaven truly be something whi

ed the devil and satan, who seduceth the whole world; and he was cast unto the earth, and his angels were thrown down with him. apocalypse 12: 7-9 this leaves a question of subjective and objective planes of existence. if satan had awoken his state of independence, to think differently then could heaven truly be something which existed objectively, even within a spiritual or aethyric sense? could heaven only be a subjective term as would be hell, while what is one to an individual may be different to another? here we see the transformative state of satan from angel to then demon, thus he embodied both light and shadow within his own essence; he was dual headed. peter lamborn wilson, in his essential article on the middle eastern origins of satan25 provides a powerful study of the foundatio

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ch neh-ehmahn" which means in english "god is a faithful king" amrita: in alchemy (q.v) and sex magick (q.v) it is the magically transmuted first matter (q.v. amulet: a type of charm (q.v) which is similar to a talisman (q.v, but is designed to keep forces and entities, etc (like bad luck, illness, etc) away from the wearer. angel: from the greek, meaning "messenger" an entity in the hierarchy of heaven. each has no free will, and has one purpose. they are the intermediaries between god and humankind. they bear teachings, warnings, and messages of all kinds from heaven to earth, and carry out the orders of god. each angel is under the command of a superior, known as an archangel (q.v. angel (holy guardian (h.g.a: an expression meaning your higher self. to some practitioners, a more knowled

the tree of life (q.v) and are used in pathworking (q.v. arcana, minor: minor or lesser secrets. the fifty-six (56) cards of the tarot (q.v) comparing to the modern-day deck of playing cards, but having an extra court card for each of the four suits. traditionally numerical rather than pictorial, they relate to the sephiroth (q.v) on the tree of life (q.v. archangel: an entity in the hierarchy of heaven. they are more powerful than an angel (q.v) and have free will. they also bear teachings, warnings, and messages of all kinds from heaven to earth (q.v) and carry out the orders of god. they are obedient to divinity and are each associated with an aspect of divinity represented by a "god" name. arch bishop: the word "bishop" comes from the greek "episokopos" meaning "to look upon" as in an

w for "throne" merkabah mysticism was a system of pre-kabalistic spirituality where one would(?astral) travel through seven palaces with a goal of seeing god on "his" throne. michael: pronounced "mee-kahi-ehl" the archangel and cosmic guardian of the south and of elemental fire. in the tradition of christian mysticism, michael is the "defender, the protector and keeper of the sword of fire and of heaven. commander of the armies and legions of heaven" microcosm: the lesser world, man, which in the middle ages was believed to correspond in every respect with the greater world, the macrocosm (q.v. this correspondence was used to explain many magickal effects. mote: an old english word meaning "must" frequently used at the end of rituals or spells in the expression "so mote it be" moto: a magi

DION FORTUNE MYSTICAL QABALA

ich we cannot comprehend. we cannot conceive of a thing which 35, and yet is not; therefore we must conceive of a form of being of which we have never had any conscious experience; a form of being which, according to our concepts of existence, does not exist, and yet, if one may express it so, exists according to its own idea of existence. in the words of a very wise man: there are more things in heaven and earth than are dreamt of in our philosophy. 11. but although we say that negative existence is outside the range of our realisation, it does not mean that we are outside the range of its influence. if this were so, we could dismiss it as non-existent so far as we are concerned, and our interest in it would be at an end. on the contrary, although we have not direct access to its being, a

dition which really constitutes initiation; it is the consciousness of the higher self brought through into the personality. it is a gleam of higher consciousness coming from behind the veil paroketh. it is for this reason that the messiahs and saviours of the world are assigned to tiphareth in the symbolism of the tree, for they were the light-bringers to humanity; and as all who bring fire from heaven must do, they died the sacrificial death for the sake of mankind. it is here, too, that we die to the lower self in order that we may rise in the higher self 'in jesu morimur" 13. the middle pillar rises through daath, the invisible sephirah, which we have already seen is knowledge according to the rabbis, and conscious awareness or apprehension according to the terminology of the psycholog

f tremendous practical importance. students have been taught that the three supernals, kether, chokmah, and binab, are beyond the range of practical working so long as we are in incarnation. true, they are beyond the range of brain consciousness, but they are the essential basis of all magical calculations, and if we do not work from this basis we have no cosmic foundation, but are poised between heaven and earth and mystical qabala page 77 find no place of rest or security, but must ever maintain the magical stresses that keep the astral forms in being. 14. the great difference between christian science and the cruder forms of new thought and auto-suggestion is that it starts all its workings in the divine life; and utterly irrational though its attempts to philosophise its system may be

, so proud in its own conceit. with the grade of adeptus major, however, he must acquire the virtues of the superman, and learn to wield power instead of to submit to it. but even so, he is not a law unto himself, for he is the servant of the power he wields and must carry out its purposes, not serve his own. though no longer responsible to his fellow-men he is still responsible to the creator of heaven and earth, and will be required to give an account of his stewardship. 39. great freedom is his; but also great strain. he can speak the word of power that unlooses the wind, but he must be prepared to ride the ensuing whirlwind. this is a thing that the amateur magician does not always realise. mystical qabala page 126 40. the energy and courage which are the virtues of mars, and the cruel

a wanderer in the planes of illusion, for the gods are not real persons as we understand personality. if he answers no, he will be rurned back at the gate, for the gods are not illusions. what then shall he answer? 12. the intuition of a poet has given us the answer "for no thought of man made gods to love and honour ere the song within the silent soul began, nor might earth in dream or deed take heaven upon her till the word was clothed with speech by lips of man" 13. therein we have the clue to the riddle. the gods are the creations of the created. they are made by the adoration of their worshippers. it is not the gods that do the vork of creation. this is done by the great natural forces working each according to its nature; the gods come in their processiofl after the swan of the empyr

DION FORTUNE PSYCHIC SELF DEFENSE

l. the great faiths of the ancient world all had their evil gods as well as their beneficent deities, and they did not call these evil gods devils. in hinduism we have shiva and kali; in the egyptian system we have set and besz and typhon; in the grecian pantheon there are pluto and hecate. all the other faiths, also, have their angelic choirs, their archons, or builders, and all the hierarchy of heaven. protestant christianity alone has forgotten its angiology, the creator has to be both architect of the universe and bricklayer, forming man from the dust of the ground without assistance. if we refer to paradise lost, however, we shall find that milton was familiar with both divine and infernal hierarchies, and that these were graded and charted according to a definite system. anyone who i

the tale of her own shame is usually a woman scorned, and the reliability of her testimony in the matter is in inverse ratio to her loquacity. do not let us forget that it takes two to make a scandal as well as a quarrel, and the person who admits a mistake and asks for help to retrace wandering footsteps is much more likely to be worth helping than the one who claims to be even as the angels in heaven, where there is neither marrying nor giving in marriage. so great is the need for caution in assessing the facts in a charge of immorality that the law courts will not accept the evidence of the victim, even on oath and under cross-examination, unless it is supported by additional testimony. equally well does the doctor know the same type of mentality, and a common form of mental derangemen

blessing of the salt and water"(pointing the first and second fingers at the salt) i exorcise thee, creature of earth, by the living god, by the holy god, by the omnipotent god, that thou mayest be purified of all evil influences in the name of adonai, who is lord of angels and of men"(extending hand over salt) creature of earth, adore thy creator. in the name of god the father almighty, maker of heaven and earth, and of jesus christ his son, our saviour, i consecrate thee) to the service of god, in the name of the father and of the son and of the holy ghost. amen"(pointing first and second fingers at the water) i exorcise thee, creature of water, by the living god, by the holy god) by the omnipotent god, that thou mayest be purified from all evil influences in the name of elohim sabbaoth

lord of angels and of men"(extending hand over water) creature of water, adore thy creator. in the name of god the father almighty, who decreed a firmament in the midst of the waters, and of jesus christ his son our saviour, i consecrate thee) to the service of god, in the name of the father and of the son and of the holy ghost. amen"(casting the salt into the water) we pray thee, o god, lord of heaven and earth, and of all that in them is, both visible and invisible, that thou mayest stretch forth the right hand of thy power upon these creatures of the elements and hallow them in thy holy name. grant that this salt may make for health of body and this water for health of soul, and that there may be banished from the place where they are used every power of adversity and every illusion an

e to be answered. there is a tradition in devon that if drake's drum, which is preserved at buckland abbey near tavistock, is beaten in a time of crisis, drake himself will return to lead the fleets of england. newbolt has immortalised this legend in his famous poem "take my drum to devon, hang et by the shore. beat et when your powder's runnin' low. if the dons sight devon, i'll quit the port of heaven, and drum them up the channel as we drummed them long ago" the idea of the hero who returns to lead his people, the guardian angel that appears in times of crisis, is sealed deep in the hearts of all nations, and nothing will eradicate it. innumerable instances were reported by the men returning from the trenches during the war. 94 of 103 let us again refer to the ancient wisdom of the qaba

DONALDTYSON CORONZON

fallen watchers who sin with the daughters of man, where these four archangels are primary servants and agents of god's judgement. it is clear from the words of gabriel to john dee that coronzon is to be regarded as synonymous with the serpent described in genesis. this serpent is almost always treated as the same as fallen lucifer, later to be known as satan, the archangel who led a rebellion in heaven, and for this crime was cast down by god into an abyss or pit. curiously, in gabriel's account of the fall of man, adam's name is not used, and eve is not mentioned in any way. we might regard gabriel's references to man as signifying mankind or the human race, which would imply more than two human beings in the garden at the time of the fall. the myth of lilith, adam's wife before eve, sup

although lilith is often regarded as a demonic spirit rather than a human being. perhaps there was a colony of human beings in the garden. gabriel, who is a servant and messenger of god, naturally portrayed coronzon as envious and spiteful of the happiness of man in the garden, for which reason the serpent "began to assail him, and so prevailed" gabriel is transmitting the standard propaganda of heaven. but if you actually look at genesis, you find that the serpent merely pointed out to eve that god was deceiving her about the fruit of the tree of knowledge (see genesis 3:1-7. god stated that if adam and eve ate the fruit, they would die; the serpent told eve that she would not die, but would become "as gods, knowing good and evil" and when eve and later adam ate the fruit, this is exactl

the jealous god of the old testament concealed from mankind at our time of origin. once we understand that the enochian angels viewed coronzon as equivalent to lucifer or satan, we can learn something about the nature of coronzon by studying the references to the devil or the old serpent that occur in the bible. a very interesting reference is found in the book of revelation "and there was war in heaven: michael and his angels fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven. and the great dragon was cast out, that old serpent, called the devil, and satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him (revelation 12:7-9. the serpent of genesis is iden

, but the list of the leaders numbers 21. since each leader presides over ten lesser lieutenants (20 x 10= 200, one angel must be regarded as the supreme leader of all. this one would be equivalent to coronzon. it is interesting in the context of enochian magic that in the book of enoch the term watchers is applied to these angels. they are also characterized as stars. the watchers look down from heaven upon the daughters of mankind, and desire them for their beauty "and it came to pass when the children of men had multiplied that in those days were born unto them beautiful and comely daughters. and the angels, the children of the heaven, saw and lusted after them, and said to one another 'come, let us choose us wives from among the children of men and beget us children' and semjaza, who w

DONALDTYSON DEMON

ust a malicious spirit, but a spirit of hell sent to earth by the devil to enforce his authority or to carry out his purposes. just as angels are the agents of god who act with divine authority to do good works among men, so demons are the agents of lucifer who act with infernal authority to do works of evil. indeed, in jewish, islamic and christian mythology, lucifer was himself once an angel of heaven who defied god. seeking to overthrow god and rule heaven, lucifer assembled an army of apostate angels and initiated a war in heaven. he and his angels were defeated by michael and the angels who remained loyal to god, and were thrown down from heaven to hell. in their fallen state these angels of hell are supposed in christian lore to be of hideous aspect, filthy, deformed and base. lucife

in inducing a human to defy god, lucifer gains another soldier in his rebellious army. it is not always made clear how the demons of lucifer can appear upon the earth when they have been cast down and bound in hell. apparently, as we may gather from the book of job, lucifer is able to walk upon the surface of the earth but is not permitted to directly injure human beings. he is even able to enter heaven! it is written in the first chapter of job that when the sons of god, who are the good angels of heaven, present themselves before the lord on some formal occasion, lucifer gate-crashes the assembly. god asks him "whence commest thou" lucifer answers "from going to and fro in the earth, and from walking up and down in it" god begins to boast to lucifer about his servant job, saying that the

DONALDTYSON NOMICON

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 surprisingly sane examination of the necronomicon phenomenon. here you will find a link to the com

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

by priests and relatives on behalf of the dead. the greatest importance was attached to such compositions, in the belief that their recital would secure for the dead an unhindered passage to god in the next world, would enable him to overcome the opposition of all ghostly foes, would endow his body in the tomb with power to resist corruption, and would ensure him a new life in a glorified body in heaven. at a very remote period certain groups of sections or chapters had already become associated with some of the ceremonies which preceded actual burial, and these eventually became a distinct ritual with clearly defined limits. side by side, however, with this ritual there seems to have existed another and larger work, which was divided into an indefinite number of sections or chapters compr

ted, in no way affects the question of the ownership of the coffin, for we know by the hieroglyphic inscription upon it that it was made to hold the mummified body of the king. this inscription, which is arranged in two perpendicular lines down the front of the coffin reads-[3] ausar suten net[4] men-kau-ra anx t'etta mes en pet aur king of the north and south men-kau-ra, living for ever, born of heaven, conceived of nut a a en seb[5] mer-f peses-s mut-k nut her-k nut, heir of seb, his beloved. spreadeth she thy mother nut over thee [1. as a considerable misapprehension about the finding of these remains has existed, the account of the circumstances under which they were discovered will be of interest "sir, by your request, i send you the particulars of the finding of the bones, mummy-clot

, p. 113; max m ller, aeg. zeitschrift, bd. xxx, p. 56; renouf, proc. son bibl. arch, 1893, pp. 219, 220; and lef bure, aeg. zeitschrift, bd. xxxi, p. 114 ff. 5. it seems that we should read this god's name keb (see lef bure, aeg. zeitschrift, bd. xxxi, p. 12 5; for the sake of uniformity the old name is here retained] p. xxi em ren-s en seta pet ertat-nes un-k em neter in her name of "mystery of heaven" she granteth that thou mayest exist as a god an xeft-k suten net men-kau-ra anx t'etta without thy foes, o king of the north and south, men-kau-ra, living for ever! now it is to be noted that the passage "thy mother nut spreadeth herself over thee in her name of 'mystery of heaven' she granteth that thou mayest be without enemies" occurs in the texts which are inscribed upon the pyramids b

o, an interval of at least sixty-four, but more probably eighty, years. but in the text in the pyramid of pepi i, which must have been drafted at some period between the reigns of these kings, we have the passage "hail thou who [at thy will] makest to pass over to the field of aaru the soul that is right and true, or dost make shipwreck of it. ra-meri (i.e, pepi 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 t

s himself is annu, and was born in annu"[2] elsewhere we are told that unas "cometh to the great bull which cometh forth from annu,[3] and that he uttereth words of magical import in annu"[4] in annu the god tmu produced the gods shu and tefnut,[5] and in annu dwelt the great and oldest company of the gods, tmu, shu, tefnut, seb, nut, osiris, isis, set and nephthys.[6] the abode of the blessed in heaven was called[7] annu, and it was asserted that the souls of [1 annu, the metropolis of the thirteenth nome of lower egypt; see brugsch, dict. g og, p. 41; de roug, g ographie ancienne de la basse- gypte, p. 81; and am lineau, la g ographie de gypte a l' poque copte, p. 287. annu is, genesis xli, 45, genesis xli, 50# ezekiel xxx, 17; and beth shemesh# 4:11 jeremiah xliii, 13; and the heliopoli

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

aee superius, ad perpetranda miracula rei unius. sol ejus pater est, luna mater et ventus hanc gestavit in utero suo, ascendit a terra ad coelum et rursus a coelo in terram descendit. exorciso te, creatura aquae, ut sis mihi speculum dei vivi in operibus ejus, et fons vitae, et ablutio pecatorum. amen. 7 prayer of the undines terrible king of the sea! thou who boldest the keys of the cataracts of heaven, and who enclosest the subterranean waters in the hollow places of the earth! king of the deluge and of rains, of springtime! thou who openest the sources of streams and fountains! thou who commandest the moisture (which is like the blood of the earth) to become the sap of plants! we adore and invoke thee! speak to us, ye moving and changeable creatures! speak to us in the great commotions

EMPERORS NEW RELIGION CHURCH OF SATAN

, goethe] peppered with a liberal dose of the johnson, smith& co. catalogue of jokes, tricks and novelties [7, p. xii] that is, although neither thought alone was novel, no one before anton lavey had connected the dots to synthesize a new religion based on the thoughts combined. the church of satan s ideology states that man alone is responsible for his own success, and that there is no reward in heaven or punishment in hell for man s intents and doings on earth. as the satanic bible states: 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 [6, p. 33] man is thus

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ch he could ride through the air like a bird. therefore, the greeks called him the aerobate. pythagoras, his pupil, stole this arrow from him and thus accomplished many wonderful feats. abaris foretold the future, pacified storms, banished disease, and lived without eating or drinking. with the bones of pelops, he made a statue of minerva, which he sold to the trojans as a talisman descended from heaven. this was the famous palladium, which protected and rendered impregnable the town wherein it was lodged. abayakoon, cyrus d. f (1912) astrologer born in ceylon (now sri lanka. he was educated by buddhist priests who instructed him in the traditional science of astrology. he also became highly skilled in palmistry and the curing of disease through mantra yoga (science of sound vibration thro

s the leading astrologer of her time who laid the groundwork for professional astrology in the united states. she died in new york november 10, 1933. sources: adams, evangeline. astrology: your place among the stars. new york: dodd, mead, 1930. astrology: your place in the sun. new york: dodd, mead, 1928. astrology for everyone: what it is and how it works. new york: dodd, mead, 1931. the bowl of heaven. new york: dodd, mead, 1926. adams, john q(uincy, iii (1938) parapsychologist who experimented with school children and teachers to test clairvoyance and extrasensory effects. he was born march 7, 1938, in dallas, texas, and studied at oberlin college, ohio (b.a, 1960. adamski, george (1891.1965) first of the 1950s flying saucer contactees who claimed direct contact with beings who had trav

ent years. by the 1980s he had faded into obscurity. sources: aho, wayne s. mojave desert experience. eatonville, wash: the new age foundation, 1972. sachs, margaret. the ufo encyclopedia. new york: g. p. putnam s sons, 1980. ahrimanes the name given to the chief of the cacodaemons, or fallen angels, by the ancient persians and chaldeans. these cacodaemons were believed to have been expelled from heaven for their sins; they endeavored to settle down in various parts of the earth, but were always rejected, and out of revenge they found their pleasure in injuring the inhabitants. xenocritus thought that penance and self-mortification, though not agreeable to the gods, pacified the malice of the cacodaemons. ahrimanes and his followers finally took up their abode in all the space between the

ast. he was born in repiofka, russia, in 1832 and educated for civil duty at the royal lyceum, st. petersburg. he was introduced to modern spiritualism by andrew jackson davis s nature s divine revelations in 1855. in order to form a correct judgment of both physiological and psychological phenomena, he studied medicine at the university of moscow for two years. he translated emanuel swedenborg s heaven and hell, count szapary s magnetic healing, and the principal works of robert hare, william crookes, j. w. edmonds, robert dale owen and the report of the dialectical society. because works on spiritualism in russian were suppressed by the censor but german publications were tolerated, his literary activity of necessity centered in germany. he founded the psychische studien which, under the

c church and protested the corruption of its clergy. their opponents claimed that they admitted two fundamental principles, good and bad, saying that god had produced lucifer from himself; that lucifer was indeed the son of god who revolted against him; that he had carried with him a rebel- encyclopedia of occultism& parapsychology. 5th ed. albigenses 21 lious party of angels who were driven from heaven along with him; that lucifer in his exile created this world with its inhabitants, where he reigned, and where all was evil. it is alleged that the albigenses further believed that, for the reestablishment of order, god produced a second son, jesus christ. furthermore the catholic writers on the albigenses charged them with believing that the souls of men were demons lodged in mortal bodies

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

consecrated to their various uses by special rites. the triangle evoked a universal trinity found in all things. deity, time, and creation. the triangle was generally traced on the ground with the magic sword or rod, as in circles of evocation where the triangle was drawn within it and, according to the position of the magician at its point or base, so the spirits were conjured (summoned up) from heaven or hell. the double triangle, or the sign of solomon, is symbolic of the macrocosm, and is formed by the interlacement of two triangles: its points thus constitute the perfect number six. magicians wore it bound on their brows and breasts during ceremonies, and it was engraved on the silver reservoirs of magic lamps. the tetragram, symbolic of the four elements, was used in the conjuration

ifested in these last times by the holy virgin to the sister marie of jesus, abbess of the convent of the immaculate conception of the town of agreda, and written by that same sister by order of her superiors and confessors. this work, which was condemned by the sorbonne, described many strange and miraculous happenings said to have befallen the virgin mary from her birth on, including a visit to heaven in her early years, when she was given a guard of 900 angels. these revelations appear to have come out of her own spiritual raptures, but were full of inaccuracies. she was said to have lived a pious life in spite of the condemnation of her writings. marion, frederick (1892) stage name of josef kraus, famous european performer of stage telepathy and clairvoyance during the 1930s, who also

was filled with a glowing light and he heard a sound like wind blowing. linda did not die, and soon afterward the fluid was drained away from her head by means of a new american treatment for hydrocephalus. the operation was successful and the size of the head reduced. at the age of three, linda frequently spoke about my lady and about jesus. the lady had a blue dress and gold chain and lived in heaven with jesus and also looked after her. at the age of five, linda foretold her own death, saying, my jesus christ is not coming to see me many more times, but i shall soon be going to see him. she died october 20, 1961. during her brief life, linda manifested healing gifts as early as the age of three. sometimes she would simply put her finger on a painful point and a cure would take place. a

illustrates the white magic of medieval times. it classifies the names of the angels under the title of olympic or celestial spirits, who abide in the firmament and constellations: they administer inferior destinies and accomplish and teach whatever is portended by the several stars in which they are insphered. they are powerless to act without a special command from the almighty. the stewards of heaven are seven in number.arathron, bethor, phaleg, och, hagith, ophiel, and phul. each of them has a numerous host at his command, and the regions in which they dwell are 196 in all. arathron appears on saturday at the first hour and answers for his territory and its inhabitants, as do the others, each at his own day and hour, and each presides for a period of 490 years. the functions of bethor

imperfect experience has gathered only a comparatively small amount of thought and is, therefore, unable to perceive more than a small part of the surroundings. it follows from this that although the individual s bliss is inconceivably great, the sphere of action is very limited. this limitation, however, becomes less and less with the individual s abode there after each fresh incarnation. in the heaven world-division into which we awake after dying in the astral world, we find vast, unthought-of means of pursuing what has seemed to us good.art, science, philosophy and so forth. here, all these come to a glorious fruition of which we can have no conception, and at last the time arrives when one casts aside the mental body and awakens in the causal body to the still greater bliss of the hig

EVERBURNING LAMPS

some of them are as well authenticated as any points in ancient history. the israelitic passage of the red sea, the swallowing of jonah by a whale which brought him forth again alive, and the ascension of jesus, are examples. the power of prophesy is a contradiction of the ordinary powers of earthly beings, and is so far miraculous. angel visitors come but rarely now from the realms of glory; is heaven more distant? or have men grown cold? rosicrucians are nothing if not christians, and christians have ever believed in miracle, or have ever acknowledged the existence of an omnipotence who can act at times in such a manner as to leave the traces and steps of the process so hidden as to tempt scoffers to doubt, and doubters to scoff. but although perpetual motion be but a dream to us earthb

e shape of luminous paint. i will sub mit also that references exist in the history of remote ages to suggest the mysterious light now so freely handled and produced by electricity was not unknown to the ancient sages. numa, king of rome, studied electricity, and left pupils of his art, of whom we are told was his successor tullus hostilius, who was destroyed whilst endeavouring to draw down from heaven and coerce the electric fluid from thunder clouds, or, as they said, front jupiter tonans. eliphaz levi remarks "it is certain that the zoroastrian magi had means of producing and directing electric power unknown to us "historie de la magie" p. 57. mediaeval scholars have fully debated several points in regard to ever-burning lamps, but in all cases without arriving at any definite result;

ce to be made of wood and other materials, and this water was poured upon them, before all the people; when the clouds of the sky passed away, and the sun appeared; then the water that had been poured over the sacrifice burst into flame. the connection between fire and water again becomes prominent when we note the miracle of elijah, who made a sacrificial altar, poured water on it, and fire from heaven burned up the water, on the occasion when he condemned the priests of baal who could not do likewise.-see kings i, cap. xviii. blavatsky claims that at the present time the priests of the secret temples of the buddhists in tibet, india, and japan, use asbestos as a wick in lamps, which burn continuously without replenishing. trithemius, libavius, his commentator, and korndorf, about the yea

has seen and examined an everburning lamp. by the levitical law-lev. vi, v. 13-the fire on the altar of jehovah was neve r to be allowed to go out; but we are not told that it was ever burning without supply. it has been suggested that if everburning lamps were ever known, they would have been found in this application; but we know that the sacred flame was allowed to go out, and was renewed from heaven on several occasions.-lev. ix, 24; 2 chron. vii, 1; 1 kings xviii, 38. other writers have taken the other side of the argument, viz, that the gift of a flame that would need no attention would have tended to idolatry, to which the israelites were ever prone. the chaldeans and persians used to maintain a perpetual fire in the temples. certain scholars have considered that the "window" mentio

ning lamps before the throne, as in the apocalypse. chrs=[hebrew: chrsh]=solar fire. chre=[hebrew: chrh]=sun=he burned. krs=[hebrew: krsh]=sun=(greek?-eo)kupios= cyrus. ceres=was called taedifera=torch bearing. chrs, from this also comes eros in greek, material light coming from ineffable light. there is a curious reference of asbestos to fire, and the heat of the sun, in "the ecstatic journey to heaven" of kircher, where casmiel, the genius of this world, gives theodidaktos a boat of asbestos to embark in for his travels to and on the sun, the centre of heat. see "itinerar 1, dialogue 1" cap. 5. irish lore recounts a mysterious everburning flame in the temple at kildare, sacred to st. bridget-daughter of fire.-see giraldus cambrensis, de mirab. hibern. 2, xxxiv. khunrath, in his "amphithe

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

eas do not make a fool if they did, we could all rightly be called fools. most of us believe in at least the hypothetical existence of other-than-human beings, whether we think of them as manifestations of the divine or as advanced extraterrestrials. at the same time most of us do not think of these beings as intelligences we are likely to encounter in quotidian reality. god and the angels are in heaven, spiritual entities who exist as objects of faith. extraterrestrials, though not gods, exist in much the same way, as beings who science fiction writers and scientists such as the late carl sagan theorize may be out there somewhere in deep space, though so far away that no direct evidence supports the proposition. when devout individuals report feeling the presence of god, they usually desc

the world, as did other sorts of divine entities. the world, of course, goes on with its business as if none of this were true, taking serious (as opposed to tabloid) note only when belief in otherworldly beings goes horrendously wrong and thirty-nine cult members commit suicide while awaiting the arrival of a spaceship following a comet. the march 1997 mass death in san diego of the faithful of heaven s gate (a contactee-oriented group that, in various incarnations, had existed since the early 1970s) sparked big headlines even in such august media as the new york times and the washington post. in the wake of the tragedy came all the predictable lamentations about alienation and irrationality in a world that more and more seems to have lost its bearings. but the san diego incident, althou

urum reported meeting a scow [a small spacecraft] and its pilot, the beautiful aura rhanes, who hailed from that planet) after a short stop on clarion, vea-o-mus took a two-hour journey to a planet called oreon (as opposed to orion, a constellation. standing horse stayed there for two days. oreon, he reported, was a beautiful planet, so lovely that as a man of the gospel he wondered if he were in heaven. heaven is a long way from here, he was told (dean, 1964. while there, he ate well, mostly fish as well as fresh fruit from giant plants. several years later on december 22, 1962, standing horse entered a spacecraft near bakersfield, california, and was taken to jupiter where he saw a magnificent building made of marble. he witnessed the dancing of five tribes of indians. in a jupiter city

ter nibiruan council further reading hafernik, rob, 1996. sitchin s twelfth planet. h t t p/ w w w. g e o c i t i e s. c o m/ a re a 5 1/ c o r r i d o r/ 8148/hafernik.html schultz, dave. the earth chronicles: time chart. h t t p/ w w w. g e o c i t i e s. c o m/ a re a 5 1/ c o r r idor/ 8148/zchron.html sitchin, zecharia, 1976. the twelfth planet. new york: stein and day, 1980. the stairway to heaven. new york: st. martin s press, 1985. the wars of gods and men. new york: avon books. apol, mr. in the mid to late 1960s, while re s e a rc h i n g material for a series of books, occult journalist john a. keel allegedly re c e i ved a series of phone calls from mr. apol, a badly confused, interdimensional entity. apol did not know where he was in time, often confusing past and future, and t

television station every monday afternoon. gabriel, who speaks of himself in the plural, says, we come to you at this most important time in the evolution of your planet, a time of unity of soul and spirit in the physical body through the light and power of your being. we encourage you to stand in the power of one, as the individual light that you are, to create a new vision for your world, a new heaven on earth through your individual expression of unconditional love for yourselves and one another. we challenge you to act upon life as creators rather than having life act upon you( gabriel speaks, n.d. further reading davidson, gustav, 1967. a dictionary of angels in- cluding the fallen angels. new york: free press. gabriel speaks, n.d. http//childrenoflight.com/ gabriel.htm gef gef is the

FAUST

ne today and one should let no day slip by. with resolution seize the possible straightway by forelock and with quick, courageous trust; then holding fast you will not let it further fly and you will labour on because you must. upon our german stage, you are aware, each tries out what he wishes to display, so in your work for me today scenes, mechanism you are not to spare. use both the lights of heaven, great and small; the stars above are yours to squander; nor water, fire, nor rocky wall, nor beasts nor birds are lacking yonder. thus in our narrow house of boards preside and on through all creation s circle stride; and wander on, with speed considered well, from heaven, through the world, to hell! prologue in heaven the lord. the heavenly hosts. afterwards mephistopheles. the three arch

lord! all is still downright bad, i find. man in his wretched days makes me lament him; i am myself reluctant to torment him. the lord do you know faust? mephistopheles the doctor? the lord yes, my servant! mephistopheles he! forsooth, he serves you most peculiarly. unearthly are the fool s drink and his food; the ferment drives him forth afar. though half aware of his insensate mood, he asks of heaven every fairest star and of the earth each highest zest, and all things near and all things far can not appease his deeply troubled breast. the lord although he serves me now confusedly, i soon shall lead him forth where all is clear. the gardener knows, when verdant grows the tree, that bloom and fruit will deck the coming year. mephistopheles what will you wager? him you yet shall lose, if

oo easily, a man soon loves unhampered rest; hence, gladly i give him a comrade such as you, who stirs and works and must, as devil, do. but ye, real sons of god, lift up your voice, in living, profuse beauty to rejoice! may that which grows, that lives and works forever, engird you with love s gracious bonds, and aught that ever may appear, to float and waver, make steadfast in enduring thought! heaven closes, the archangels disperse. mephistopheles [alone] i like to see the old man not infrequently, and i forbear to break with him or be uncivil; it s very pretty in so great a lord as he to talk so like a man even with the devil. the first part of the tragedy night in a high-vaulted, narrow gothic chamber faust, restless in his chair by his desk. faust i ve studied now philosophy and juri

idnight climb aloft. then over books and paper here to me, sad friend, thou didst appear! ah! could i but on mountain height go onward in thy lovely light, with spirits hover round mountain caves, weave over meadows thy twilight laves, discharged of all of learning s fumes, anew bathe me to health in thy healing dew. woe! am i stuck and forced to dwell still in this musty, cursed cell? where even heaven s dear light strains but dimly through the painted panes! hemmed in by all this heap of books, their gnawing worms, amid their dust, while to the arches, in all the nooks, are smoke-stained papers midst them thrust, boxes and glasses round me crammed, and instruments in cases hurled, ancestral stuff around me jammedthat is your world! that s called a world! and still you question why your h

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

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

the one penned by master mosheh. hence, they consider every word and every line to be irrefutably delivered by the hand of god. like all traditional religions that center primarily upon a conventional, dualistic understanding of scriptures, the principal intention of the majority of religious jews is to cultivate purity and righteousness for the redemption of their souls and to secure a place in heaven in the company of the righteous. from a qabalistic perspective, this would correspond to ascending the tree via the column of the right way of the angels of elohim) to become like angels and gain access to the lower heavens. while many contemporary religious students of the jewish kabbalah make pretense to mystical aspirations, it has become more of an intellectual exercise than the active

ah himself clearly asserted that he had not come as an innovator to replace the tradition with a new teaching, but as a reformer who had come to fulfill the torah and the prophets, and to renew the ancient faith that had faded into decay. 8- f e 5 do not think that i have come to abolish the law (i.e. torah) or the prophets; i have not come to abolish but to fulfill. for truly i say to you, until heaven and earth pass away, not one letter, not one stroke of a letter, will pass from the law until all is accomplished. 18 but what began as a small jewish sect centered around a jewish messiah and understood in contemporary jewish terms, not greek or roman, came to be transformed into a major religion composed almost exclusively of gentiles. in the process of this transformation, the legacy of

egins. in yah hy have they ascended; who not (al) are, and are, and will be. 1 the first chapter of lao tze s tao-te ching opens with verses that address the mysterious unknown and its two aspects: 1.1 the tao that can be trodden is not, the enduring and unchanging tao. the name that can be named is not, the enduring and unchanging name. 1.2 conceived of as having no name, it is the originator of heaven and earth; conceived of as having a name, it is the mother of all things. 1.4 under these two aspects, it is really the same; but as development takes place, it receives the different names. together we call them the mystery. where the mystery is the deepest is the gate of all that is subtle and wonderful. 2 8, in all mystical traditions, the mysterious unknown at the roots of all things is

eligious christians politely respect master mosheh, but certainly have no sense of him as a messiah. they feel no connection with the prophet mohammed and islam, regard master yeshuvah as the exclusive and only incarnation of the lord hvhy, and are waiting for the last to appear as the second coming of master yeshuvah who will vanquish satan (lamc, samael) and take (only) twice born christians to heaven. mainstream religious muslims, who officially don t believe in the possibility of messiah (notwithstanding their tradition of the hidden maghdi, and the messianic beliefs of some sufis),35 have an ambiguous respect for master mosheh and the people of the book. they regard master yeshuvah (called isa in the qur an) as an immaculately conceived master of the highest rung. they are waiting for

nd it (the cycle) rotates forward and backward. and thus everything that is formed and everything that is spoken goes out from one name (i.e. hvhy. 6 the third chapter is keyed to the root phrase: three mothers alef a mem m shin s. the mother letters are the gates among the sefiroth of the inner court of the tree (first, last, water, fire. these letters are discussed in relation to the universe x heaven, earth, and the space between them, the seasons of the year (hot, cold, temperate, and the body of male and female (head, belly, and the geviyah. verses in both the third and sixth chapters mention fathers born from the archetypal elements of the mother letters. from the air (ryva, avir) of alef a comes the father space; from the water(,ym, mayim) of mem m comes the father matter; and from

FIRE OF QAYIN RITE

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 aromatic oils to the fire, worshipping it as the light of the horned goat-angel and also contemplating it as the fiery essence of the daimon/genius within. horned father of the hidden craft, mighty tubal qayin, o brother of naamah-lilith, who didst descend as a s

s morning. thou art he: king of the daemons of wisdom, thine ministers who are the elder daemons formed of the fire: shemyaza, armaros, baraqijel, kokabel, ezeqeel, araqiel, shamsiel, sariel. thou art he: who instructed us in the mystery of the metals, the crafts of shaping, the magicks of transformation: who bequeathed the wise blood unto thy progeny, teaching unto us the art of wedding earth to heaven. thou art he: the scapegoat whose self-sacrifice purifies us of sin, ignorance and illusion, hanging inverted in the night firmament, thy one eye of the goat, open and glittering, who lightens our darkness with the fires of the stars, the myriad lanterns and blazing torches of all-knowledge. by the methods of the art rouse the inner fire and fervently invoke the daimon within by the ancient

FOCUS OF LIFE

ed. and is fear of desire. the addition of the 'i' of a greater illusion. desire is the conception i and induces thou. there is neither thou nor i nor a third person-loosing this consciousness by unity of i and self; there would be no limit to consciousness in sexuality. isolation in ecstasy, the final inducement, is enough-but, procreate thou alone! speak not to serve but to scoff. hearest thou, heaven's loud guffaw? directly the mouth opens it speaks righteousness. in the ecstatic laughter of men i hear their volition towards release. how can i speak that for which i have necessitated silence? salvation shall be unsay all things: and true, as is time, that speaketh all things. of what use are hints or stage whispers? true wisdom cannot be expressed by articulate sounds. the language of f

conflict, separate. this forgetfulness of symboli becomes the unexplored 'reason' of existence. unable to concieve the events of the present: what shall be knowledge of past and future? verily, this creator speaks 'i know not what i do' and in this living nightmare, where all is cannibalism. why dost thou deny thyself? verily, man resembles his creator, in that he consumes himself in much filth. heaven gives indiscriminately of its superabundance to make the ghastly struggle called existence. the necessity was a deliberate serving of its own pleasure-becoming more alien. remoteness from self is pain and precocious creation. through this remoteness from self-thou dost not hear thine own call to be potentially thyself. the living self does not habitate. there is no truth in thy wish. pleasu

not be. aphorism iii "the chaos of the normal" ikkah speaks of himself: i would counsel closed ears, for those who contain the great ideas, have no opinions. who doth know what his own subconsciousness contains? still less his own arcana. they are the great who allow its operation by silence. of two things we have choice: degeneration or immobility. out of the past cometh this new thing. becoming heaven's slaves-is some of pleasure begged again? man strives for increase,-the monstrous world of vague and mad ideas is incarnating. come back, your goal is jail! turn about and you arrive. this maddest of worlds. daily is pleasure limited by the necessity of cheapened facilities. onwards and ever more weary-till sleep-then backwards. there is nothing conceivable that does not exist, because the

xist in me, yet who doth not turn away from his own superabundance while realizing? all desire is for unity: thus my vision seeth through mine ears. let my unity be real ized sufficiently, thus shall my sexuality be convenient unto itself and escape the conceivable. where is lust when the tests wither? verily these senses have a further pupose beyond their own: thus shall thou steal the fire from heaven. all things return to their earliest functions" at that moment aaos realized he was not alone; and a voice asked "hast thou no fear" laughing aloud, aaos answered "hidden from thy small susceptibilities, monstrous enormities are commited! on the day my wind bloweth a little the cow-dust away-thou o fool, shalt vomit hot blood at thine own prostitution and incest. when thou knowest not, the

ng. there is no women as such. again i say, death is the great chance and there grasp where thou hast before failed in body. if fate is life, then death is the hazard to alter fate! a world where will creates the afterthought in its own image. for most, death will hold mainly blank pages, but were we ever treated all alike? study your dreams in this life, it may help you in the death posture. the heaven of aaos "all things are subject to resurrection" thus spake smiling aaos, on rising from the dead. then turning towards his shadow "i come! the changing word that destroys religion, a vortex wind that shall jest in temples! again! a reveller in the marshalled order of the sexes, the mad anarch of desires, the wild satyr of wolfish kisses! once again to earth, o thou whirlwind of desire, tho

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

h the ascent through the spheres in the pimander, where there are seven vices with the planets which 29 ficino's "pimander" and the "asclepius" the initiate abandons on his upward path' the punishments of matter are thus really the influences of the stars, for which are substituted, in the regenerative experience, virtues which are divine powers which free the soul from the material weight of the heaven and its influences. the powers are one in the word, and the soul thus regenerated becomes itself the word and a son of god.2 trismegistus has passed on to tat the experience which he himself has had, and the powers sing in tat the hymn of regeneration "let all nature listen to the hymn. i will sing the lord of creation, the all, the one. open, oh heavens, winds retain your breath, let the i

issolves, but i declare to you, my dear hermes, that the beings who are thus dissolved are but transformed. all beings are in god but not as though placed in a place, for it is not thus that they are placed in the incorporeal faculty of representation. judge of this from your own experience. command your soul to be in india, to cross the ocean; in a moment it will be done. command it to fly up to heaven. it will not need wings; nothing can prevent it. and if you wish to break through the vault of the universe and to contemplate what is beyond if there is anything beyond the world you may do it. see what power, what swiftness you possess. it is so that you must conceive of god; all that is, he contains within himself like thoughts, the world, himself, the all. therefore unless you make your

st gnosis. hermes trismegistus, asclepius, tat, and hammon meet together in an egyptian temple. no others were admitted, for it would be impious to divulge to the masses a teaching entirely filled with the divine majesty. when the fervour of the four men and the presence of god had filled the holy place, the divine love divinus cupido)1 began to speak through the lips of hermes. all descends from heaven, from the one who is the all, by the intermediary of the heaven. attend carefully to this, with full application of your divine intellect, for the doctrine of the divinity is like a torrential flood coming down from the heights with violent impetuosity. from the celestial bodies there are spread throughout the world continual effluvia, through the souls of all species and of all individuals

ke a torrential flood coming down from the heights with violent impetuosity. from the celestial bodies there are spread throughout the world continual effluvia, through the souls of all species and of all individuals from one end to the other of nature. matter has been prepared by god to be the receptacle of all forms; and nature, imprinting the forms by means of the four elements, prolongs up to heaven the series of beings. all species reproduce their individuals, whether demons, men, birds, animals, and so on. the individuals of the human race are diverse; having come down from on high where they had commerce with the race of demons they contract links with all other species. that man is near to the gods who, thanks to the spirit which relates him to the gods, has united himself to them

all species reproduce their individuals, whether demons, men, birds, animals, and so on. the individuals of the human race are diverse; having come down from on high where they had commerce with the race of demons they contract links with all other species. that man is near to the gods who, thanks to the spirit which relates him to the gods, has united himself to them with a religion inspired by heaven. and so, o asclepius, man is a magnum miraculum, a being worthy of reverence and honour. for he goes into the nature of a god as though he were himself a god; he has familiarity with the race of demons, knowing that he is of the same origin; he despises that part of his nature which is only human for he has put his hope in the divinity of the other part.3 man is united to the gods by what h

FRATER ELIJAH ANGELS OF CHAOS

y this knowledge with a sense of practical application and a possible future arena of exploration to the inspiring initiate. the techniques and ways used can be adapted to many different formats and uses (even outside of the angelic operation itself. the chaos magical approach is of the violate. this approach is even subject to it s own nature. according to liber chrnzn, to achieve the ecstasy of heaven one should violate the violate. one of the advantages of the chaos magical standpoint lies in it s paradigm shifting. please note now that this perspective is a paradigm in and of itself (other perspectives are possible of course. the current view expressed is to be viewed as the commonly accepted filter for interpretation. how this shifting is viewed is up to the personal magicians tastes

between 6pm and 8pm (members of the autonomatrix sent energies my way to be utilized during the right, from across the usa. today is 11/4/98 i performed the ritual again last night under the full moon, this vision did not seem as powerful as the first vision, but i was granted another sigil. this one resembles the hand of eris (sigil omitted call [2) it is like the uniting of worlds, touching of heaven and hell. i went out later that night. today is 11/5/98 some observations of [1] whose number is 76 and is related to the phoenix. according to grant. k. nightside of eden p.62(abbreviated kg:noe:p "the final head is named the 'messenger of the fatal wind' and it is identified with the breath of fire, with serk, scorpio, sirocco, and typhon, the typhoon. in the egyptian list this head is de

t another tattoo today, on my left shoulder blade. an eye surrounded by a flaming sun (a 'symbol' of kia/ chaos& self. i channeled all the pain while getting it into a prayer to amorphous kia and hga. i may develop this in the future as another possible working) today is 11/11/98. a vision of the third sigil of the three (sigil omitted call [3, this ritual was performed astrally [1] is my will in heaven [2] is a gateway/ transition, and [3] is my will on earth [3]'s letter is j. i do not fully comprehend all of this yet. the days from is 11/12/98--11/19/98. note the correspondences which i noted over the last few days: 76--7*6=(42) a; 42--4*2=8 b (chaos) 76--7+6=13 c (hecate);13--1+3=4 d (quarters/ earth) d b =442--the number of apmi artz 'the end of the earth. maat means 'rule 'measure 'l

writing of the book of the law. 19: is a god to live in a day? no! but the highest are of us. they shall rejoice, our chosen: who sorroweth is not of us *76*:4638abk24algmor3yx2489rpstoval. what meaneth this o prophet? thou knowest not; nor shall thou ever know. there cometh one to follow thee: he shall expound upon it. but remember, a chosen one to be me; to follow the love of nu in the star lit heaven; to look forth upon men, to tell them this glad word. 77: be thou proud and mighty among men! side note: this is some fucked up shit. iii (liber al) 6: dung it about with enginery of war! 7: i will give you a war engine 42: the ordeals that thou shalt oversee thyself, save only the blind ones. refuse none, but thou shalt know and destroy the traitors. i am ra-hoor-khuit; and i am powerful t

ke an involuted manifold, but the "hole" was part of it also. the gateways and birth canal. this thing was. the layers came as beings which i was a part: i am/ will be/ am not as/ a. it seems a. is like the older brother to as. and grendel is me/ we. i was given this meaning and conversation by the three sigils which i received from the right of godhood (rog [1] this sigil whose number was 76 was heaven [3] this sigil was the vehicle on earth [2] this sigil was a mystery until tonight. this sigil is like a cross section of the god manifold. it revealed itself to me after fusing the other two sigils. this sigil is revelation/ transmutation/ a unity of heaven and earth. end history. this was when the being, myself) revealed itself/ myself to me. it was like it was beckoning me towards god-ho

FREEMASON BLUEBOOK

t or second degree, as all other business must be transacted in a master's lodge. to ballot on petitions, there must he at least seven memhers of the lodge present: for other purposes the ritual number is sufficient, unless the bylaws otherwise provide. a prayer must he made or read, or a charge given, at opening or closing a lodge prayer at opening a lodge most merciful god! supreme architect of heaven and earth. we beseech thee to guide and protect these brethren here assembled, and fulfill at this time that divine promise thou wert pleased to make to those who should be gathered together in thy name. teach us to know and serve thee aright bless us and prosper us in all our laudable undertakings, and grant that our conduct may tend to thy glory, to the advancement of freemasonry, and fin

ng worth; send thy holy spirit, and pour into our hearts the most excellent gift of charity, the very bond of peace and of all virtues, without which whosoever liveth is counted dead before thee. bless and prosper, we pray thee, every branch and member of this our fraternity, throughout the habitable earth. may thy kingdom of peace, love and harmony come. may thy will be done on earth as it is in heaven, and the whole world be filled with thy glory. amen. response. so mote it be. charge at opening a lodge behold! how good and how pleasant it is for brethren to dwell together in unity! it is like the precious ointment upon the head, that ran down upon the beard, even aaron's beard, that went down to the skirts of his garments. as the dew of hermon, and as the dew that descended upon the mou

er to remind him of his errors, and aid a reformation. these generous principles are to extend further. every human being has a claim upon your good offices. do good unto all. recommend it more especially to "the household of the faithful" finally, brethren, be ye all of one mind; live in peace; and may the god of love and peace delight to dwell with and bless you. benediction may the blessing of heaven rest upon us, and all regular masons! may brotherly love prevail, and every moral and social virtue cement us! amen. response.so mote it be. form for minutes stated communication of portland lodge, no.1, held in masonic hall in portland, wednesday, october 4, a. d. 1876, a. l. 5876. officers present [give the name of each officer, designating those temporarily filling any chair by the word"

a charter or warrant empowering them to work. the form of a lodge* the supports of a lodge. our institution is said to be supported by three great pillars, called wisdom, strength and beauty. it is necessary there should be wisdom to contrive, strength to support, and beauty to adorn all great and important undertakings. covering of a lodge. it is no less than the clouded canopy or starry decked heaven, where all good masons hope at last to arrive, by the aid of that theological ladder which jacob in his vision saw ascending from earth to heaven called jacob's ladder, the three principal rounds of which are called faith, hope and charity. the greatest of these is charity, because our faith may be lost in sight, hope ends in fruition, but charity extends beyond the grave through the boundl

recy, and practice charity. it is so far interwoven with religion as to lay us under obligations to pay that rational homage to deity which at once constitutes our duty and our happiness. it leads the contemplative to view with reverence and admiration the glorious works of creation, and inspires him with the most exalted ideas of the perfections of his divine creator. in six days god created the heaven and the earth, and rested upon the seventh day; the seventh therefore our ancient brethren consecrated as a day of rest from their labors, thereby enjoying frequent opportunities to contemplate the glorious works of the creation and to adore their great creator. peace, unity and plenty* of the globes. the globes are two artificial spherical bodies, on the convex surface of which are represe

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

erable number of people, we feel that it is important to divest the subject of all the mystery that surrounds it and speak in plain terms concerning the matter. then all who really wish to take the trouble involved, for it involves arduous labor, nothing worth having being ever gained without cost, may know how to make for themselves this great gem. we are taught that in the beginning god created heaven and earth--the whole universe in fact, and we understand that this great creative force expresses itself either as will or imagination. by imagination the great architect of the universe must first have visualized everything as it now is, or as it was first created, and then by his will the physical atoms were marshaled into this matrix of thought, thus gradually bringing the universe into

vetousness, hatred, malice, immoral emotions, and disreputable vices, the easier it is for him to stay around low saloons, gambling houses, red-light districts, and kindred places. but the man of high ideals and lofty aspirations, who would be the one likely to seek the path of initiation, feels the impelling force of levitation drawing him outward into the purer strata of the air where the first heaven is located, and is thus effectually prevented from trespassing upon the path of initiation. stories are told of initiates having overcome the law of gravitation in order to rise in the air at certain times for a definite purpose while still in the dense body. initiates are also taught how to suspend the law of levitation when they are in their soul bodies, and how to pass through the nine s

with the christ. he said to his disciples "ye are my friends" among brothers and sisters, hate and enmity may exist, but friendship is the expression of love and cannot exist apart from that. universal friendship is therefore the magic word which will eventually level all distinctions, bring peace upon earth and good will among men. this is the great ideal which points the shortest way to the new heaven and the new earth, where the sons of cain and the sons of seth will eventually be united. part ix armageddon, the great war, and the coming age the chart printed in part v shows that there was an age when humanity lived in peace and happiness under the guardianship of a ruler who held the double office of king and priest, being both temporal and spiritual head of the double sexed human race

as priestcraft uphold the female ideal in the virgin mary, the lady of the sea. thus fire and water, male and female, church and state, are opposed to each other, with the inevitable result that a great war has been waged ever since the separation, that sin, sorrow and death are rampant, and that humanity is praying for the day of redemption, when the two streams shall be united in the kingdom of heaven where there is neither marrying nor giving in marriage, and where reigns christ, the king of peace, exercising the dual office of king and priest after the order of melchisedec, for the good of all. but this new order can not come into existence in a day. it requires ages of preparation, not only of the land itself, but of the people who are to inhabit it. and in order to gain an idea of wh

a butterfly soaring the skies is an apt illustration of the coming change from our present state and condition to those of the new galilee where the kingdom of christ will be established; and what the change in the human constitution and environment is to be, may be seen by examining the past conditions as outlined in the bible, which agrees with the occult traditions in the main points. this new heaven and new earth is now in the making. when the heavenly time marker, the sun, came into aries by precession, a new cycle commenced and the glad tidings were preached by christ. he said by implication that the new heaven and earth were not ready then, when he told his disciples "whither i go, you cannot now follow, but you shall follow afterwards; i go to prepare a place for you and will come

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

y time" but who is revealed in "the light of the world" the son, who is the highest initiate of the sun period. as the unseen fire is revealed in the flame, so also the fullness of the father dwelt in the son, and they are one as fire is one with the flame in which it manifests. this is the root of all true sun and fire worship. all look beyond the physical symbol and adore "our father who art in heaven" the mystic masons of today hold this faith in fire as firmly as ever. thus it will be seen that the unity which prevailed in the saturn period continued in the sun period. the ordinary humanity of that time has now evolved to the glory of archangels; some were more advanced than others, but there was no antagonism among them. our present humanity had advanced to a plantlike stage, and was

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

d aaron's rod, which are now latent in everyone on his way to the haven of rest--the mystic temple of solomon. the old testament also tells how humanity was miraculously led and provided for, how after the warfare with the world it was given peace and prosperity by the before mentioned king solomon; in short, stripped of all embellishments the story relates the salient facts of man's descent from heaven, his principal metamorphoses, his transgression of the laws of the god jehovah would wish to guide him in the future till he reaches the kingdom of heaven -the land of peace--and again docilely follows the lead of the divine ruler. the masonic legend has points of variance from as well as agreement with the bible story. it states that jehovah created eve, that the lucifer spirit samael unit

or divine. this class is loath to take things on faith and prone to prove all things by the light of reason. these people believe in works rather than faith, and by their dauntless courage and inexhaustible energy they have transformed the trackless wilderness of the world to a garden full of life and beauty, so lovely in fact that the sons of cain have forgotten the garden of god, the kingdom of heaven, whence they were expelled by the decree of the lunar god jehovah. against him they are in constant rebellion because he has tied them by the umbilical "cable tow" they have lost their spiritual sight and are imprisoned in the forehead of the body where it is said cain was marked; they must wander as prodigal sons in the comparative darkness of the material world, oblivious to their high an

nd without sound of hammer, when its nakedness is clothed with that house (see cor. 4.5) then the neophyte receives "the word" the open sesame to the inner worlds and learns to travel in foreign parts in the invisible worlds. there he takes soul-flights into heavenly regions and qualifies for higher degrees under more direct instruction from the grand architect of the universe, who fashioned both heaven and earth. such is the temperament of the widow's sons inherited from their divine progenitor samael and given by him to their ancestor cain. their past history is a struggle with adverse conditions, their achievement is victory wrested from all opposing forces by indomitable courage and persistent effort, unchecked by temporary defeat. on the other hand while cain, governed by divine ambit

FREEMASONS SATANISM AND SYMBOLISM

is just a disguised pentagram with both the "good" and "evil" stars represented. thoth "the first hermes was the intelligence or word of god. moved with compassion for a race living without law. god sent to man osiris and isis, accompanied by thoth, the incarnation or terrestrial repetition of the first hermes; who taught men the arts, science, and the ceremonies of religion; and then ascended to heaven or the moon [pike, morals and dogma, p. 255, 17th degree, knights of the east and west; emphasis was in the original. helena petrovna blavatsky was founder of the house of theosophy. her books were all written by her demonic guiding spirits in a form that is called automatic writing. these writings tie thoth together nicely. hermes, the god of wisdom, called also thoth, tat, set, and sat-an

ush gave is typical of an occultist. they claim to be born again. they are also filled with religious ecstasy when the spirit of lucifer sweeps through them upon initiation. back to the phoenix bird. listen to the explanation given by a radical feminist, barbara walker, in her occult book, now is the dawning, p. 281. egyptians believed that the phoenix was the representative of a god who "rose to heaven in the form of a morning star, like lucifer, after his fire-immolation of death and rebirth" wow! in one sweet, short, and simple sentence, we have conclusive proof that the phoenix bird is a symbol of lucifer! listen now to the testimony of another former witch, william schnoebelen, in his book, satan's door revisited, p. 4 "the phoenix, of bunnu is believed to be a divine bird going back

states that the triangle pointing upward us a symbol for set, which is one of the infernal names for satan [signs and symbols of primordial man, george allen and company, ltd, 1913, p. 189, 309, and 471. then, masonic author, j.s.m. ward states "with the point upwards, the equilateral triangle stands for shiva the destroyer and signifies the flame which rises upwards from the funeral pyre toward heaven. this symbol is familiar to us in several degrees, most notably the thirtieth degree [freemasonry and the ancient gods, 1921, p. 10-11; also reported by masonic authors william meyer, the order of the eastern star, p. 20; alain danielou, the gods of india, p. 385. shiva is another name for satan in the occult. the triangle with one point pointing up is a symbol for satan. most likely this i

om the eschatology of the ancient egyptians, london, england, george allen and company, ltd. 1913, second edition, p. 189. another masonic author, george oliver, also noted freemasonry's connection with the druids "the druids had a high veneration for the serpent. their great god, hu, was typified by that reptile; and he is represented by the bards as 'the wonderful chief dragon, the sovereign of heaven [george oliver, signs and symbols, new york, macoy publishing and masonic supply company, 1906, p. 36; emphasis and capitalization in the original] at least, this satanic view of the serpent and the dragon being identical beings is consistent with the bible, as the scripture says they both are symbols of satan [revelation 12:9] when masonic authors pike, hutchinson, churchward, and oliver i

ble 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" this warning is from jesus christ himself, so you must take it very seriously, if you value your eternal soul. freemasonry proven to worship satan, its symbols venerate the sex act- study of symbols part 5 of 5 the book of romans gives us a perfect definition of the word "pagan" a pagan is someone "who changed the truth of god into a lie, and worship

FULL MOON RITUALS

room wolf moon leader: red deer date: 30 december 2001 the days after yule had found red deer ever more intent on singing a place sometimes his alone but more often a part of the real world into the old castle environs. now, on the night of the full moon, he lay again on the central altar amid the circle and spiral of standing stones, only a few miles out in the country from the southern part of heaven. a glorious full moon shone overhead, with only wisps of clouds. she illuminated the lithons of rough hewn sandstone- the quarter-stones of which stood some twenty feet tall. when deer first found this circle, it was unlike any he'd experienced before- not actually a circle but a spiral winding in from the north and completing two turns before meeting the circle of quarter-stones, then one

FULLER J F C SECRET WISDOM OF THE QABALAH

ritual room. as he pulls them to on ancient hinges, deer whispers- to the presence which occupies that space within "a thousand thank you's for the dancelathe secret wisdom of the qabalah a study in jewish mystical thought by j. f. c. fuller author of gyoga: a study of the mystical philosophy of the brahmins and buddhists h gthe beings who live below, say that god is on high; while the angels in heaven, say that god is on earth. h-zohar. agnz secret wisdom of the qabalah page 2 preface this small book is in no sense a treatise on the qabalah. instead, it is a speculative study on one of several secret doctrines which it contains, and, i believe, the key-doctrine of all the others. should this be correct, then it follows that, unless this doctrine is understood, the whole symbolism of jewi

as been observed an equilibrium has been established in the social order, and when it has not been observed chaos has always held sway. a society or a civilization seldom perishes by the sword; nearly always it perishes through a defamation of the mysteries which held it in equilibrium. when ham uncovered his father's nakedness he was cursed; so also was prometheus punished for stealing fire from heaven. thus it happens that a people or a civilization is cursed when its rulers uncover the mysteries in the public places. when the symbols are made cheap they are misunderstood, they cease to be symbolical and become real, idols in the eyes of the multitudes. when the multitudes dance round the golden calf, then are the tables of the law cast upon the ground. all this may seem strange to us to

o this conclusion: it is not god, or the universe, which is the supreme mystery, but man, man himself, the link between god and the universe. the zohar says: as soon as man appeared, all was achieved, both in the upper and in the lower worlds. for all is contained in man. he combines within himself all the forms.23 again the zohar says the essence of the supreme wisdom is composed of earth and of heaven; of divine and of human; of material and of immaterial, even as man is composed of body and soul. man is the synthesis of all the holy names. in man are enclosed all the worlds, both the upper and the lower. man includes all the mysteries, even those that existed before the creation of the world. since the form of man comprises all that is in the heavens above and on the earth beneath, god

manner, that if the lower moves itself the higher corresponding to it moves towards it. as to the number, therefore, of the different species of creatures, which are enumerated below, the same number is to be found in the upper roots. 28 this doctrine of interdependence runs through the new testament. christ says: take heed that ye despise not one of these little ones; for i say unto you, that in heaven their angels do always behold the face of my father which is in heaven. 29 also: are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your father. 30 gwho? h (mee) and gwhat? h (maah) are the two extremes of this doctrine, representing as they do the gabove h and the gbelow h. in gwho h created gthese h is to be found the origin of the word elohim

ality, and the apparent world is maya, or illusion. man within him possesses an atman, or soul, which can only attain to reality through absorption by the atman or over-soul. this absorption is effected through meditation. taoism is in idea even more closely related. gtao produced one, one produced two, two produced three, and three produced all things. h what, then, is tao? there was a time when heaven and earth did not exist, but only an unlimited space in which reigned absolute immobility. all the visible things and all that which possesses existence were born in that space from a powerful principle, which existed by itself, and from itself developed itself, and which made the heavens revolve and preserved the universal life; a principle as to which philosophy declares we know not the n

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

s the universal mother, and to her as to no other divinity worshipped by mankind, was offered a spontaneity of devotion and a willing acknowledgment of dependence. thus far in the history of mankind no temples dedicated to an undefined and undefinable god had been raised. the children of mother earth met in the open air, without the precincts of any man-made shrine, and under the aerial canopy of heaven, acknowledged the bounties of the great deity and their dependence upon her gifts. she was a beneficent and all-wise god, a tender and loving parent--a mother, who demanded no bleeding sacrifice to reconcile her to her children. the ceremonies observed at these festive seasons consisted for the most part in merry-making and in general thanksgiving, in which the gratitude of the worshippers

rs of life, vol. i, p. 35. this tree is sacred to sakyu mooni, is 2200 years old, and is said to be a slip from a tree planted by bood gaya, one of the three former buddhas who, like sakyu mooni, visited ceylon. under the parent of this tree the great prophet reposed after he had attained perfect rest, or after he had overcome the flesh and become buddha. it was under a bo tree that mai, queen of heaven, brought him forth, and, in fact, very many of the most important incidents of his life are closely connected with this sacred emblem. in an allusion to the bo tree of ceylon, a slip of which is said to have been carried from india to that island by a certain priestess in the year 307 b.c, forlong observes "this wonderful idol has furnished shoots to half asia, and every shoot is trained as

writers who have dealt with this interesting people. in rome its branches formed the badge of victory worn by conquering heroes, this emblem being the highest mark of distinction which could be conferred upon them. forlong assures us that the oak was even more worshipped at the west than was the sacred ficus at the east. like it, the wood of the oak must be used "to call down the sacred fire from heaven and gladden in the yule (suiel or seul) log of christmas-tide even christian fires, as well as annually renew with fire direct from ba-al, on beltine day, the sacred flame on every public and private hearth, and this from the temples of meroe on the nile, to the farthest icy forests and mountains of the sklavonian"[15 [15] faiths of man in all lands, vol. i, p. 68. among the druids, the mis

to be objects of worship and that the fig was the emblem of the latter. a basket of this fruit is said to have been the most acceptable offering to the god bacchus, and therefore, by his devotees, was regarded as the most sacred symbol. the favorite material for phallic devices was the wood of the sacred fig, for it was by rubbing together pieces of it that holy fire was supposed to be drawn from heaven. by holy fire, however, was meant not so much the natural visible element which was kindled, as that subtle substance contained in fire or heat which was supposed to contain the life principle, and which was sent in response to the cravings of pious devotees for procreative energy, which blessing, among various peoples, notably the jews, was indicative of special divine favor. by pagans, je

seem to be an appropriate emblem for that ancient sect which worshipped the female as the more important creative energy. of the lotus, inman remarks "amongst fourteen kinds of food and flowers presented to the sanskrit god anata, the lotus only is indispensable" this emblem, as we have seen, was the symbol of the great mother, and we are assured that it was "little less sacred than the queen of heaven herself" regarding the lotus and its universal significance as a religious emblem, payne knight says "the lotus is the nelumbo of linnaeus. this plant grows in the water, and amongst its broad leaves puts forth a flower, in the center of which is formed the seed vessel, shaped like a bell or inverted cone, and punctured on the top with little cavities or cells, in which the seeds grow. the

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

the love we thought 'so sweet ere thy soul ascended higher?thyblue eyes are deep, and deep their expression lies' therein; they their inward counselkeep,all their secrets shut within. and so he led me to the porch which look'douton the silent night.andstill he held myhand,andsaid. you are a stranger here,docome again! this is theonetrue church, and allwhojoinit will be happy on. earth, and go to heaven aswell-willyou be here? i asked.0,always,he replied, i serve before the altar! will you be my friend? said i. he answer'd,iwill love youalways,ifyou will only come. so then we kiss'd, and parted.(asoul'scomedy,pp.49-50)whosprinkles the lilies that bind thy browwiththe dewsthat."keep them cool and bright?whofolds thy garments white?whathand caresses and tends thy tresses, and clasps thy gold

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

oduction tothehermeticartcontains this sketch of the true alchemist:wisdomi can holdout no hope of success tothose whostill retainan absorbing interest in the world.inthe world adepts may be, but notofit.alchemyis a jealous mistress, she demands frompupils no less than life;for her sake youmust performthetwelvelaboursof hercules;for her you must descend into hell, for her sakeyou must ascend into heaven. you must have strength and patience, nothing must terrify you,thejoysof nirvana mustnot temptyou;havingchosenyourwork,youmust to this end purify yourselffrom perishabledesires, and bring downthe light of the shining ones, thatitmayradiate upon you here on earth. this is the work of thealchemist.8herown life hardly matched this selfless devotion,butshe maintainedherenthusiasms in one form o

uchos assist the kerux in the reception.'no thegoldendawnthedoorisopenedby the kerux who bars the entranceofthe candidatewhenhe is within the portal.hegemon:'inheritorofthe dying world, arise and enter.thedarkness!'stolistes:'themotherofthedarkness has blinded him withherhair.'dadouchos:'thefatherofthedarkness hashiddenhimunderhis wings.'hierophant:'hislimbs are still weary from the warthatwas in heaven.'kerux:'childofearth,unpurified and unconsecrated, youcan255notenterthesacred hallofthe neophytes.'thestolistes cross-marks the candidate on the forehead and sprinkles him three times.stolistes:'ipurifyyou with water.'thedadouchos makes a cross with thurible and censes three times.dadouchos:'i consecrate you withfire.'ifthereismorethan one candidate the consecrationofeach with fire andwater

altar on the w. members of all grades rise and remain standing while the obligation is taken.hierophant(to candidate 'you will kneel on both knees (the candidate is assisted accordingly 'give me your right hand which i place on this holy symbol; put your left hand in mine; bowyour head; repeat your full name and say after me:hierophant(followed by candidate 'i, a.b, in the presence of the lord of heaven and earth and in the presence of this hall of the neophytesofthe order of them. r.267.,regularly assembled under warrant from the second order, do, of my own free will, most solemnly promise to keep this order. secret, its name, the names of its members and the proceedings which take place at its meetings from every person in the world who has not been initiated therein; nor will i discuss

(who is the planet of outward manifestation) bringing the hidden lifeofthe earth to the surface, only to be destroyed and consumed as soon as it reached outward perfection, as in time of harvest. we did not stop to examine this figure much,butwent through the hex. astrally and found ourselves in a region of flames.therewe invoked the white light, vibrating the names and holding our swords towards heaven.thishad the effect of attracting a rushofenergy, deo date feelingitchiefly in her right arm, showingitto be an energy impelling to action. a gigantic, mail clad angelappendixf133appeared, with winged helmet, and great flame-coloured wings fromhis shoulders. there wassome diversity ofopinion concern255 ing his sword. one frater thought that the angel (who was evidently phaleg) had the hilt i

GILBERT THE MAGICAL MASON

t treasure, which ought to be deliveredtothe censure of the world. at the end of this book standeth this elogium, which then follows in latin -itmaybeshortly translated thus 'a seed sown in the breast of ihesus 'christian rose cross, sprung from a noble and famous german family.theman of his age for the most subtle imaginations and divine revelations, and one of unwearied labour in the search for heaven's mysteries and those alsoofhumanity; he was secretly admitted to a morethanregal or imperial gaza (or treasure house) during his journeys in arabia and africa; he instituted and became the custodian for posterity of these arts; he formed theminutummundum,which related the past, present and future. he lived more than a century, and passed away, not of disease, but at the call of god; away f

les; some of them are as well authent255 icated as any points in ancient history.theisraelitic passage of the red sea, the swallowing of jonah by a whale which broughthimforth again alive, and the ascension of jesus, are examples.thepower of prophecy is a contradiction of the ordinary powers of earthly beings, and is so far miraculous. angel visitors comebutrarely now from the realms of glory; is heaven more distant? or have men grown cold? rosicrucians are nothing if not christians, and christians have ever believed in miracle, or have ever acknowledged the existence of an omni255 potence who can act at times in such a manner as to leave the traces and steps of the process so hidden as to tempt scoffers to doubt, and doubters to scoff. but although perpetual motion be but a dream to us ea

in the shape of luminous paint. i will submit also that references exist in the history of remote ages to suggest the mysterious light now so freely handled and produced by electricity was not unknowntothe ancient sages. numa, king of rome, studied electricity, and left pupils of his art, of whom we are told was his successor tullus hostilius, who was destroyed whilst endeavouringtodraw down from heaven and coerce the electric fluid from thunder clouds, or, as they said, from jupiter tonans. eliphaz levi remarks-'itis certain that the zoroastrian magi had means of producing and directing electric power unknown to us'(histonedelamagie,p. 57) medieval scholars have fully debated several points in regard to ever-burning lamps,butin all cases without arriving litany definite result; much erudi

of sacrificeto be made of wood and other materials, and thiswaterwas poured upon them, before all the people; when the clouds of the sky passed away, and the sun appeared; then thewaterthat had been poured over the sacrifice burst into flame.theconnection between fire and water again becomes prominent when we note the miracle of elijah, who made a sacrificialaltar, pouredwateron it, and fire from heaven burned up thewater,on the occasion when he condemned the priests of baal who could not do likewise- see kingsi.,cap. xviii. blavatsky claims that at the present time the priests of the secret temples of the buddhists in tibet, india, and japan, use asbestos as a wick in lamps, which burn continuously without replenishing. trithemius, libavius, his commentator, and korndorf, about the year 1

s seen and examined an everburning lamp. by the leviticallaw-lev.vi, v.13-thefire on the altar of jehovah was never allowed to go out; but we are not told that it was ever burning without supply.ithas been suggested that if everburning lamps were ever known, they would have beenfoundin this application; but we know that the sacred flame was60themagical masonallowed to go out, and was renewed from heaven on severaloccasions-lev.ix.,24; 2 chron. vii, 1; 1 kings xviii, 38. other writers have taken the other side of the argument, viz, that the gift of a flame that would need no attention would have tended to idolatry, to which the israelites were ever prone.thechaldeans and persians used to maintain a perpetual fire in the temples. certain scholars have considered that the 'window' mentioned a

GILBERT THE SORCERER AND HIS APPRENTICE

ction of acrostics, anagrams, and riddles.rees'cyclopaediahas also an article of fair length on the subject,butit is generally adverse to the claims advanced by the cabbalists. rees gives the following account of the origin of the cabbala 'the jews derive the mysteries contained in the cabbala from adam; and assert that whilst the first man was in paradise the angel rasiel brought him a book from heaven, which contained the doctrines of heavenly wisdom; and that when adam received this book, angels came down from heaven to learn its contents, but that he refused to admit them to the knowledge of sacred things entrusted to himself alone; that, after the fall, this book was taken back into heaven; that after many prayers and tears god restored it to adam; and that it passed from adam to seth

en and biting winds,ofwhich the element air is the type. note that the aspirant is led, asitwere backwards,up theseasonsin his course past thefrom \vest toe.ast.i.,i. but the' hebrew rabbis said that the divine namej"nrrihvh rushesthroughthe.foreac.hletter presides oyer an element-yod over fire, he over water, vau over air, andhepvereltrth,andthattherefore he who could pronounce itwould make both heaven andearthtotterandquake,seeing that he would have used the, creative word which called each elementintobeing.iwill, therefore,inconclusion, ask those who wear those mystical robes of the ancients to remember what they signify separately and collecth'ely; foritis notalightthing to represent materially theforcesoftheineffablenm1e'[clavicularosicrucianano.11.issuedbythes.r.i.a, 1888]3.theqlipho

fruitful bough by a well, whose branches run over the wall; the archers have sorely grieved him and shot at him, and hated him:buthis bow abode in strength, and the arms of his hands were made strong by the hands of the mightygodof jacob (from thence is the shepherd, the stone of israel) even by the god of thy father, who shall help thee, and by the almighty who shall bless thee with blessings of heaven above, blessingsofthedeep thatiiethunder, blessings of the breasts and of the womb: the blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of joseph, and on the crown of the head ofhimwho was separate from his brethren' moses says 'blessed of the lord be his land, for the precious things of h

s mystical hymn.itreaches the pools of the two truths, shown by the two quadrangular figures; it passes through anrutf, the gate of the north, and through the gate of tajeser, and it saith to the mystical guardians 'give me your strength, for i am made even as ye. then comes the mystical eye of osiris representing the orb of the sun, and the cow, symbolic of the great water, the blue firmament of heaven. next the adorationofthe lords oftruthbehind the northern heaven 'hail unto ye, ye lords oftruth,ye chiefs behind osiris! ye followers of her whose peaceissure' then the soul arises at the mystic pool of persea trees, wherein is horus, symbolised by the great cat, who slays the evil serpent, apophis. last of the symbols of the 17th chapter is the adoration of the creator in his bark, and th

h, 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 hearts, till like a black cloud, the news came to us that our chief was mustering his men, not for our country, and our king,butto help the base german crew and the redcoats 'but what help was there! for ever a piper must follow his lord, whatever his lord may do "we sail tomorrow, my lass" he said."thegalleys are all rea

GLOBAL FREEMASONRY

e to the lord their god.[they said..they [our fathers] were disobedient and rebelled against you, cast your law behind their backs and killed your prophets, who testified against them to turn them to yourself; and they worked great provocations. therefore you delivered them into the hand of their enemies, who oppressed them; and in the time of their trouble, when they cried to you, you heard from heaven; and according to your abundant mercies you gave them deliverers who saved them from the hand of their enemies.but after they had rest, they again did evil before you. therefore you left them in the hand of their enemies, so that they had dominion over them; yet when they returned and cried out to you, you heard from heaven; and many times you global freemasonry ge delivered them according

riod there hj humanism revisited has been intense humanist propaganda in the fields of science, philosophy, music, literature, art and cinema. the attractive but hollow messages created by humanist ideologues have been insistently imposed upon the masses. the song "imagine" by john lennon, soloist of the most popular music group of all times, the beatles, is an example of this: imagine there's no heaven it's easy if you try no hell below us above us only sky imagine all the people living for today. global freemasonry hk john lennon, by his lyrics "imagine there is no religion" was one of the most prominent propagandists of humanist philosophy in the twentieth century. imagine there's no countries it isn't hard to do nothing to kill or die for and no religion too. you may say i'm a dreamer

t became a belief in the great architect of the universe a figure familiar by now from the influence of italian humanists the great architect was immanent to and essentially a part of the material cosmos, a product of the "enlightened" mind. there was no conceptual basis by which such a belief could be reconciled with christianity. for precluded were all such ideas as sin, hell for punishment and heaven for reward, and eternally perpetual sacrifice of the mass, saints and angels, priest and pope.41 in short, in europe, in the fourteenth century, a humanist and masonic organization was born that had its roots in the kabbalah. and, this organization did not regard god as the jews, christians and muslims did: the creator and ruler of the whole universe and the only lord and god of humanity. i

e masons' internet site, the possibility of "morality without religion" is described in this way: what is human? where does he come from and where is he going. how does a person live? how does he have to live? religions try to answer these questions with the help of moral principles that they have set. however they relate their principles with metaphysical concepts like god, il humanism revisited heaven, hell, worship. and people have to find their principles of life without being involved in metaphysical problems, which they need to believe in without comprehending. freemasonry has been declaring these principles for centuries as freedom, equality, brotherhood, the love of working and peace, democracy, etc. these release a person totally from the religious creeds but still give a principl

GNOSTIC HANDBOOK

, el, yahweh and reconsidering the bible, the sacred serpent, israel on the world stage, the druid connection, the essene link, the essenes, jesus and the foundations of gnosticism, table of contents the gnostic handbook hyperlinked index just click the gnostic handbook page 3 8 conditional immortality and reincarnation the aim of life, the bible and reincarnation, the mechanism of reincarnation, heaven and hell, hell on earth and what is heaven. 9 the mystery of deification what is the aim of this spiritual process? the nature of theosis, the mystery, to be born again, the nature of transfiguration, the two paths, the mysteries and the mystery of the melchisedek priesthood. 10 the seven stages of salvation first steps:repentance, first steps:detachment and controlled awareness, first step

diminished. sophia is the bride of the logos embodied in the the gnostic handbook page 32 ecclesia, in the scriptures sophia is wisdom and in man she is the very essence which changes him from mortal to immortal, she is the holy spirit. therefore sophia is twofold, at once divine and creaturely- above and before creation and in creation .in the world, sophia is actualised- as the earth's eros for heaven, all creation longing for liberation from the bondage of corruption for the radiance of sophianic light, for beauty and transfiguration. sophia- the wisdom of god. sergei bulgakov, lindisfarne press, 1993. the concept of sophia is alien to many western gnostics and yet when we clearly study the bible in the light of the gnosis, we find she is an integral part of divinity. when we consider h

nomaly, in the organic models (yggdrasil etc, the underworld is beneath the earth, indeed in medieval mysticism hell (the christian underworld) is even within the earth, being at its centre. while in the emanation model the underworld is called the astral plane (even the spirit world) and is above the earth, rule by the moon. the first thing to note is that the underworld is not hell. there is no heaven and hell in the gnostic system, the underworld is the realm of the dead and where we experience the afterlife. some people create their own heavens and hells there but that is another story. the models we are outlining cannot be reduce to scientific charts, while there are seven planes they intermingle and meld. the planes exist behind, through and within the physical and they interpenetrat

e gnostic tradition is that of dualism. so many people who read about the gnosis accept at face value that the demiurge (or creator) is evil and that matter itself is, if not evil, then a mixture of darkness and light. this anti-matter, anti-body position tends to be found in extreme christian gnostic sects and has continued today through christian puritanism and some new age gnostic derivatives, heaven s gate ufo cult is a prime example. to understand the nature of the demiurge and hence the true gnostic position on the world and matter we need to provide a background on some of the myths involved. there are many traditions and explanations of how this occurred, ranging from the fall of sophia to the genesis tale. for the valentinians the primal error occurred after a long process of hier

y is at variance with this approach, it is inevitably cyclic and emphasises the ebbs and flows of culture. while the cycle may return to itself, the focus is on decline rather than on development. within the norse traditions the gods are ultimately destroyed at ragnorak and a new cycle of manifestation, conflict and resolution begins. while within gnosticism the omega day ends the cycle and a new heaven and new earth begins. the vedic system outlines this cycle in far more detail, the whole of creation is governed by a series of cyclic processes, these range from the days and nights of brahma (the creative force) to the yugas or epochs. the sanskrit names for the four ages are krita or satya yuga, treta yuga, dvapara yuga and kali yuga. the krita or satya yuga is the golden age, the age of

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

uth of the alpha event is that in the many diverse gnostic and religious traditions this event is presented in so many different ways and via so many different symbol-systems. on one level we may read the high-browed philosophical approach of the greek mysteries, and on the other, we may read about the bloody battle between "the forces of light and darkness" or the literal expulsion of satan from heaven. at first these traditions may seem disparate and it may seem advantageous to jettison one or the other depending on your own level of comprehension. however, if we examine these various traditions in more detail, we may discern a common foundation and come to the realisation that the problem is one of religious or symbolic language rather than truth. when we are teaching children about mat

d equations. nobody really considers these two different approaches to be in conflict, we simply realise that a different set of metaphors are being used to explain the same essential truth. in the gnostic tradition the same is undoubtedly true. whether, for example, we speak of an error arising in the divine mind, an opposite appearing as a reflection of the logos or of satan being expelled from heaven, we are simply using different metaphors for the same cosmic event. it seems that many twentieth-century religious movements have become so locked into semantics that they end up arguing about things which are in reality, only different perspectives of the same truth. gnostic theurgy page 15 when we examine the gospels we find ample evidence for different appreciations of the divine mysteri

of yhvh is refined (psalms 18:31, as silver and gold are refined. when these letters came forth, they were all refined, carved gnostic theurgy page 103 precisely, sparkling, flashing. all of israel saw the letters flying through in every direction, engraving themselves on the tablets of stone. zohar:book of enlightenment. trans, daniel matt, paulist press.1983 come and behold the letters by which heaven and earth were created, the letters by which were created hills and mountains, the letters by which were created rivers and seas, the letters by which were created the trees and the herbs. the book of enoch. in the ancient book of enoch it is stated that moses received the letters of the hebrew alphabet from metraton, an angel of the highest degree. it is also stated that these letters were

ciples through many lives as they transform from earthly to heavenly substance. they follow the will of the pleroma and are reborn as his children on the restored new earth. him that overcometh will i make a pillar in the temple of my god, and he shall go no more out: and i will write upon him the name of my god, and the name of the city of my god, which is new jerusalem, which cometh down out of heaven from my god: and i will write upon him my new name. revelation 3:12 and i saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. and i john saw the holy city, new jerusalem, coming down from god out of heaven, prepared as a bride adorned for her husband. and i heard a great voice out of heaven saying, behold, the tabernacle of

pels the allegory of giving up everything is used, obviously you are not expected to give away all your possessions, but you must have no other gods, but the lord of wisdom, and your sole aim must be to reach the treasury of light. now when jesus heard these things, he said unto him, yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me. luke 18:22 developing this thought we need to consider the role of the mind (ruach) and the emotions (nephesh) in our lives. for most of us, prior to entering the path, our lords are either the mind or the emotions. yet on the spiritual path this cannot be so, the mind is a good scribe but a bad master, the emotions and the body are excellent followers but rotten leade

GOETIA LUCIFERIAN

will feel differently as he or she invokes the force that is the mind moves with inspiration under the spirit summoned. 13 such methods of invocation act not in mere possession in most cases, rather activates areas of perception according to the individuals associations of inspirational knowledge or impulses. angelic spirits are those which infuse us with the fire of lucifer, that which fell from heaven. this is the gnosis of the celestial sabbat knowledge gained from the spirits of the air. the luciferian spirits (the spirits of air) are often celestial, white shades or blackened shapes, depending on the lower or higher nature of their being. it is the goal of the magician to be able to in an astral sense shape shift into either an illuminated or shadowed aspect of being, as is the reflec

ugh me! ooo west- let now the serpent encircle me, leviathan the coiling dragon of timeless being. i summon your essence unto me! great chthonic daimon of endless being, i seek to drink deep of your cup and behold the mysteries of the depths! mriodom aoth, sabaoth, atheleberseth, abraoth! by the very circle of which i build i walk unto the crown of lucifer that emerald which shines the essence of heaven and hell. that angelickan watcher of the sun shall come now forth to join with the ahrimanic shadow, that angel and daemon are joined! i walk unto the umbrarum rex, the kingdom of shades and the ghost roads open the gates unto me! guardian of flaming sword and corpse-king of the scepter open forth the leviathanic way to me! i behold the center of the eight rayed black sun my essence unto se

of spirits, angels and daemon. come thou forth and without delay to me, spirit n. by adonai, the lord of the earth, by the axis of the sun and the moon i summon thee. by the eternal fire, come now unto this circle be welcomed unto me. welcome unto the spirit welcome spirit n. you are welcomed in this meeting place within the crossroads. i have summoned you forth, to join with me, by the union of heaven and hell. i bind this within this circle, take flesh and desire within thy sigil of calling, which i shall give unto thee life. thou shalt not leave this circle until i am satisfied, for i shall bring you forth into the world of flesh once again. by the sacred center of the arcanum of shadow and light, within the ourabouris circle i am bound and free, yet as you are spirit n. shall you enfl

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

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

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

rine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the west facing west give the practicus sign facing west recite the prayer of the undines: terrible king of the sea, thou who hast the keys of the cataracts of heaven, and who enclosest the subterranean waters in the cavernous hollows of earth. king of the deluge and of the rains of spring; thou who openest the sources of rivers and of fountains; thou who commandest moisture which is, as it were, the blood of the earth, to become the sap of plants. we adore thee and we invoke thee! speak thou unto us, thy mobile and changeful creatures, in the great temp

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

ly before thee! o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative sigh! o mouth which breathest forth and withdrawest the life of all beings, in the flux and reflux of thine eternal word, which is the divine ocean of movement and of truth! amen. the prayer of the undines or water spirits. terrible king of the sea, thou who holdest the keys of the cataracts of heaven, and who enclosest the subterraean waters in the cavernous hollows of earth. king of the deluge and of the rains of spring. thou who openest the sources of the rivers and of the fountains; thou who commandest moisture which is, as it were, the blood of the earth, to become the sap of the plants. we adore thee and we invoke thee. speak thou unto us, thy mobile and changeful creatures, in the

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

GOLDEN DAWN RITUALS C C1

that thou use the divine names with reverence and humility "for cursed is he that taketh the name of the vast one in vain" when invoking a planet, or planets, draw the hexagram in the quarter of the zodiac where the planet thou invokest is. it is a good investment for the adept to purchase an ephemeris. let the adept, therefore, erect an astrological figure of the positions of the planets in the heaven at the actual time of working. the time when the planet rises above the horizon on its day of working is the most potent. in any event, the correct day and planetary hour must be employed for maximum effect. in general, the waxing moon is the time best suited for invoking the planets to use their force to attract, and the waning moon is best to repel planetary force. 11 l k y f b c l k y f

GOLDEN DAWN RITUALS D

y h gad melchidael red b whhy w ephraim asmodel red-orange c hhwy z manasseh ambriel orange d yhwh j issachar muriel amber e hywh f judah verchiel lemon-yellow f ywhh y naphthali hamaliel yellow-green g hyhw l asshur zuriel emerald h yhhw n dan barchiel green-blue i hhyw s benjamin advachiel blue j whyh u zebulun hanael indigo k hwyh x reuben cambriel violet l wyhh q simeon amnitziel crimson "the heaven is above and the earth is beneath. betwixt the light and the darkness do vibrate the colors of life. i supplicate those powers and forces governing the powers and forces of the nature, place and authority of the sign (zodiacal) by the majesty of the divine name (divine name) with which in earth, life and language i ascribe the letter (hebrew letter) to which is allotted the symbolic tribe o

GOLDEN DAWN RITUALS ENOCHALL

nior of earth, associated with earth. m: except/ nine. ma: not to be measured. maa: cacodemon of air angle of earth tablet. maasi: laid up. mabberam (meaning unknown) mabza: the coat/ robe/ the robe. mad zilodarp: god of conquest/ name of god "stretch forth and conquer" mad: god/ of your god/ your god/ of ye/ the same your god (cf. iad, oiad, piad. madarida: madrid, iniquity. madariitza: madriax, heaven. madimi: angel (filia filiarum lucis, associated with mercury, name of mercury heptagon 2. madimiel: planetary angel presiding over the sphere of mars, name of mars pentagram. madriaax: heaven (cf. oadriax. madriax: o you heavens. madrid: her iniquities/ iniquities. madrid i: iniquity. madriaax/ madriiax madriax: the heavens/ heaven (cf. oadriax. magl: angel, also see mamgl. kerubic angel o

. pdi: cacodemon of water angle of air tablet, counterpart of the angel, diri. pdoce: five lettered holy name of god, ruling the element of fire. pdoo: subservient angel of earth angle of earth tablet. pe: pa, enochian letter representing b. peco: subservient angel of water angle of fire tablet. peleh (meaning unknown) peoal: 69636. peral: garnished. peranuta: cast down, also see adrpan peripsax: heaven (cf. madriax. peripsol: heaven. pfm: cacodemon of air angle of air tablet, counterpart of the angel fmna. phama: i will give. phanael: angel who appeared to dee and kelley. phara: angel, ruled by the angel ephra. phra: kerubic angel of water angle of earth tablet. pi adph/ piadph: jaw/ jaws/ within the depth of my jaws. pi i: she is. pi: she/ place (n/ bed. pia: cacodemon, counterpart of th

acodemon of water angle of air tablet. pida: subservient angel of fire angle of water tablet. pidiai: marble/ sleeves/ marble sleeves. pidiai collal: marble sleeves. pii: pi i, she is/ bed/ she is a place. pilah: moreover. pild: of the earth/ continually. pilzin: firmament of waters. pinzu-a (meaning unknown) pir: cacodemon of water angle of air tablet/ holy one/ holy ones. 50 piripsax: peripsax, heaven/ with the heavens. piripsol: the heavens. piripson: the third heaven. pix: cacodemon of air angle of water tablet. piz: cacodemon, counterpart of the angel iznr. pizi: amipzi, fasten. pizx: subservient angel of fire angle of earth tablet. plapli: partaker/ partakers. plosi: many/ as many. plozi molvi: as many surges. pmagl: angel ruling magl and companions. pmn: cacodemon of air angle of ai

cf. oecrimi. rgan: subservient angel of earth angle of fire tablet, also known as rgoan. rhr: cacodemon of water angle of air tablet. 53 ria: cacodemon of air angle of air tablet. ridi: subservient angel of water angle of air tablet. rii: name of the twenty-ninth aethyr. rinmps: demonic name (reversal of spmnir) commanding cacodemons of fire of earth. rior: widow. ripir: no place (cf. pi. ripson: heaven. rit: mercy (cf. iehusoz. rizn: subservient angel of air angle of earth tablet. rlemu: angel also known as rlmu. rlmu: subservient angel of water angle of earth tablet, also known as rlemu. rlodnr: furnace/ crucible/ mercury. rmlaon: demonic name (reversal of noalmr) commanding cacodemons of air of fire. rmno: subservient angel of air angle of earth tablet. rms: cacodemon of fire angle of e

GOLDEN DAWN RITUALS T

ce. c-noqol rit zacar zamran oe-crimi qaada. 0 ye servants of mercy move, appear, sing praises unto the creator! od o-micaolz aaiom bagle papnor and be mighty amongst us! for to this remembrance i dlugam lonshi od vmplif v-ge-gi bigliad! is given power, and our strength waxeth strong in our comforter! nof m the eighth key bazm elo i ta piripson oln nazavabh the mid-day, the first, is as the third heaven made of hyacinthine ox casarmg vran chis vgeg ds pillars in whom the elders are become strong, which i have 13 abramg baltoha goho iad soba prepared for my own righteousness saith the lord, whose long mian trian ta lolcis abai-vovin od continuance shall be as buckles to the stooping dragon and like aziagiar rior irgil chis da ds pa-aox unto the harvest of a widow. how many are there which r

GOLDEN DAWN RITUALS T3

ce. c-noqol rit zacar zamran oe-crimi qaada. 0 ye servants of mercy move, appear, sing praises unto the creator! od o-micaolz aaiom bagle papnor and be mighty amongst us! for to this remembrance i dlugam lonshi od vmplif v-ge-gi bigliad! is given power, and our strength waxeth strong in our comforter! nof m the eighth key bazm elo i ta piripson oln nazavabh the mid-day, the first, is as the third heaven made of hyacinthine ox casarmg vran chis vgeg ds pillars in whom the elders are become strong, which i have abramg baltoha goho iad soba prepared for my own righteousness saith the lord, whose long mian trian ta lolcis abai-vovin od continuance shall be as buckles to the stooping dragon and like 13 aziagiar rior irgil chis da ds pa-aox unto the harvest of a widow. how many are there which r

GOLDEN DAWN RITUALS U3

okh (enoch) made himself to walk with god and he was not, for god took him (genesis, 5:24" u2 u4 then also this shall thou know, that the nephesch of the man shall become as the genius of the evil persona, so that the evil persona itself shall be as the power of the divine in the qlippoth as it is said "wither shall i go from thy spirit, or wither from thy presence shall i flee? if i ascend up to heaven, thou art there. if i make my bed in hell, behold thou art there (ps.cxxxix" therefore even the evil persona is not so evil when it fulfilleth its work, for it is the beginning of a dim reflection of the light unto the qlippoth, and this is what is hidden in the saying that "typhon is the brother of osiris" hear thou, then, a mystery of the knowledge of evil. the 5=6 ritual of the adeptus m

GOLDEN DAWN RITUALS U7

hers before the face of god. and the name of its order of angels is called cdqh twyj, the holy living creatures, which are also called the order of \yprc. in hmkj is a cloud-like grey which containeth various colours and is mixed with them, like a transparent pearl-hued mist, yet radiating withal, as if behind it there was a brilliant glory. and the sphere of its influence is in twlzm, the starry heaven, wherein it disposeth the forms of things. and hy is the divine ideal wisdom, and its archangel is layzr, the prince or princes of the knowledge of hidden and concealed things, and the name of its order of angels is \ynpwa, the wheels, or the whirling forces which are also called the order of \ybwrk. in hnyb is a thick darkness which yet veileth the divine glory in which all colors are hidd

GOLDEN DAWN RITUALS Z2

ding the sigil and sword as already explained. then he does rehearse a most potent conjuration and invocation of the spirit unto visible appearance, using and reiterating all the divine, angelic, and magical names appropriate to this end, neither omitting the signs, seals, sigils, lineal figures, signatures and the like from that conjuration. q. the magician now elevates the covered sigil towards heaven, removes the veil entirely leaving it yet corded, crying with a loud voice, creature of, long hast thou dwelt in darkness. quit the night and seek the day. he then replaces it upon the altar, holds the magical sword erect above it, the pommel immediately above the center thereof, and says, by all the names, powers, and rites already rehearsed, i conjure thee thus unto visible appearance. th

st. this conjuration may be repeated thrice, each time ending with a new projection of will in the sign of the enterer, etc. but, if at the third time of repetition he appeareth not, then be it known that there is an error in the working. so let the master of evocations replace the sigil upon the altar, holding the sword as usual: thus doing, let him address a humble prayer unto the great gods of heaven to grant unto him the force necessary to correctly complete that evocation. he is then to take back the sigil to between the pillars, and repeat the former processes, when assuredly that spirit will begin to manifest, but in a misty and ill-defined form (but if, as is probable, the operator be naturally inclined unto evocation, then that spirit may perchance manifest earlier in the ceremony

tion of that spirit to render irresistible this telesmata or material basis, or to render manifest this natural phenomenon of, using and reiterating all the divine, angelic, and magical names appropriate to this end, neither omitting the signs, seals, sigils, lineal figures, signatures, and the like from that conjuration. q. the magician now elevates the covered talisman or material basis towards heaven, then removes the veil entirely, yet leaving it corded, crying with a loud voice: creature of talismans or material basis, long hast thou dwelt in darkness. quit the night and seek the day. he then replaces it in the altar, holds the magical sword erect above it, the pommel immediately above the center thereof, and says, by all the names, powers, and rites already rehearsed, i conjure upon

ending with a new projection of will in the sign of the enterer, etc. but if at the third time of repetition the talisman or material basis does not flash, then be it known that there is an error in the working. so, let the master of evocations replace the talisman or material basis, upon the altar holding the sword as usual, and thus doing, let him address an humble prayer unto the great gods of heaven to grant unto him the force necessary to correctly complete the work. he is then to take back the talisman to between the pillars, and repeat the former process, then assuredly the light will flash. now, as soon as the magician shall see the light, he shall quit the station of the hierophant and consecrate afresh with n and with o. s. this being done, let the talisman or material basis have

him in the place of the throne of the east, a certain light or dim glory, which shapeth itself into a form (note: this is beheld only by the mental vision. yet, owing unto the spiritual exaltation of the adept, it may sometimes appear as if he beheld it with mortal eye) then let him withdraw awhile from such contemplation and formulate for his equilibration once more the pillars of the temple of heaven. s. again does he aspire to see the glory conforming, and when this is accomplished, he thrice circumambulates, reverently saluting with the enterer the place of glory. t. now, let the aspirant stand opposite unto the place of that light, and let him make deep meditation and contemplation thereon, presently also, imagining it to enshroud and envelope him, and again endeavoring to identify h

GOLDEN DAWN RITUALS Z3

utward man, but signifying the aspirations of his soul. as a consequence of the affirmation of the motto as the name of the candidate in the hall of truth, osiris, sends forward the goddess of the scales of the balance to baptise him with n and the companion goddess to consecrate him with d. as it is written, unless a man be born of water and of the spirit, he shall in no way enter the kingdom of heaven. the kerux instantly bars the candidate s passage to mark that though he has been admitted, the natural man of unpurified desires cannot be a dweller in the hall of the truth. the goddesses of the scales immediately purifies and consecrates him, which operation calls into action the forces of the pillars in his own sphere of sensation. this is the first of four consecrations because when th

GOLDEN DAWN RITUALS ZAM17

of the whole world, and wonderfully impressed in all periods of time. thence proceedeth that fair concord, that as in every several kernel is contained a whole good tree and fruit, so likewise is included in the little body of man, the whole great world, whose religion, policy, health, members, nature, language, words, and works, are agreeing, sympathizing, and in equal tune and melody with god, heaven, and earth; and that which is disagreeing with them is error, falsehood, and of the devil, who alone is the first, middle, and last cause of strife, blindness, and darkness in the world. also, might one examine all and several persons upon the earth, he should find that which is good and right is always agreeing within itself, but all the rest is spotted with a thousand erroneous conceits

that we do not forget our loving father, brother r.c, he after many painful travels, and his fruitless true instructions, returned again into germany, which he heartily loved, by reason of the alterations which were shortly to come, and of the strange and dangerous contentions. there, though he could have bragged with his art, but especially of the transmutations of metals, yet did he esteem more heaven, and men, the citizens thereof, than all vainglory and pomp. nevertheless, he builted a fitting and neat habitation, in the which he ruminated his voyage and philosophy, and reduced them together in a true memorial. in this house he spent a great time in the mathematics, and made many fine instruments, ex omnibus hujus artis partibus, whereof there is but little remaining to us, as hereafte

GOLDEN DAWN RITUALS ZAM19

of philosophy there do appear the right means, and unto our fatherland sufficiently offered, whereby she may become sound again, and new or renovated may appear to a renovated world. no other philosophy have we than that which is the head of all the faculties, sciences and arts, the which (if we behold our age) containeth much of theology and medicine, but little of jurisprudence; which searcheth heaven and earth with exquisite analysis, or to speak briefly thereof, which doth sufficiently manifest the microcosmic man, whereof if some of the more orderly in the number of the learned shall respond to our fraternal invitation, they shall find among us far other and greater wonders than those they heretofore did believe, marvel at, and profess. chapter iii wherefore, to declare briefly our me

GOLDEN DAWN RITUALS ZAM20

ou doest what thou wilt with thy mighty 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 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 gen

GOLDEN DAWN RITUALS ZAM21

e. thou doest what thou wilt with thy mighty 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 cons

s of the universe. i am the charioteer of the east; lord of the past and the future. i see by my own inward light; lord of resurrection who cometh forth from the dust, and my birth is from the house of death. oh, ye two divine hawks upon your pinnacles who keep watch over the universe, ye who company the bier to the house of rest, and pilot the ship of ra, ever advancing onwards to the heights of heaven. thou art lord of the shrine which standeth in the center of the earth. behold! he is in me, and i am in him. mine is the radiance wherein ptah floateth over the firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame 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

ternal, 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 name i call thee, thou art still nameless to eternity. come thou forth i say, and aid and guard me in this work of art. thou star of the east that didst conduct the magi, thou art the same all present in heaven and in hell. thou that vibratest between the light and the darkness, rising, descending, changing ever yet ever the same. the sun is thy father; thy mother the moon. the wind hath borne thee in its bosom, and the earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth and make every spirit of the firmament and of the ether, upon the earth and un

GOLDEN DAWN RITUALS ZAM22

se 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 (vibrate and circulate by formula of middle pillar) oh thou whose name is unknown. i praise thee from the heights of heaven to the breadth of the earth, and to the depths of the sea. thou art in all things and from thy mouth did issueth forth the breath that animated all living creatures. thou art the one that illuminates the world by day, yet in the darkness of night thou art the one that illuminates my soul, the center of my being. thou art trapt, the sun in fullest glory. gaze thou with favor upon me who now

GOLDEN DAWN RITUALS ZAM24

h thou hast made for thy footstool (makes a cross with the paten) all give zelator grade sign or the sign of your grade" kerux (passes around the temple to his place "all face toward the altar" hegemon (stands east of the altar, facing west, and holding the lamp of the kerux on high) let us adore the lord of the universe. holy art thou, who art in all things, in whom are all things. if i climb to heaven, thou art there, and if i go down to hell, thou art there also. if i take the wings of the morning and flee unto the uttermost parts of the sea, even there shall thy hand lead me and thy right hand shall hold me. if i say peradventure the darkness shall cover me, even the night shall be turned light unto thee! thine is the air with its movement! thine is the fire with its flashing flame! th

GOLDEN DAWN RITUALS ZAM3

onth in and month out, year in and year out. we must also recognize that to abstain from the vigil for even one month can have an adverse effect, and that the accumulated ability and potential for achieving higher states of consciousness will quickly vanish. it's an old occult axiom that says "difficult to acquire, easy to lose" let the adept, therefore, take due caution to let every effort under heaven and earth be made to keep the trust of this sacred vigil. it is but a handful of people at any age or time in history who deeply understand the profound necessity of returning the light from whence it came. for it is well known by those who study the esoteric fabric of life that light travels in a circuit. to return the light is to receive the light. in the words of jesus "what you have don

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 white brilliance and filled with the rose colored glow of trapt of atziluth, let the adept now astrally look at the luna 5 far below him and the earth below luna. let him descend to the sphere of dwsy and unto the heaven of levanah. while doing this, recite the following "i come in the power of light, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its wings" step 13 upon reaching the heaven of levanah, let the adept stand in the sign of the enterer, projecting the healing light to the golden wand of the chief adept, who having purified himself and risen unto his highe

GOLDEN DAWN RITUALS ZAM6

hing is the sun, its mother is the moon, the wind carries it in its belly; but its nourse is a spirituous earth. that one only thing is the father of all things in the universe. its power is perfect, after it has been united to a spirituous earth. separate that spirituous earth from the dense or crude by means of a gentle heat, with much attention. in great measure it ascends from the earth up to heaven, and descends again, newborn, on the earth, and the superior and the inferior are increased in power. by this thou wilt partake of the honours of the whole world. and darkness will fly from thee. this is the strength of all powers. with this thou wilt be able to overcome all things, and to transmute all what is fine and what is coarse. in this manner the world was created; the arrangements

GOLDEN DAWN RITUALS ZAM7

ers of the universe. i am the charioteer of the east; lord of the past and the future. i see by my own inward light; lord of resurrection who cometh forth from the dust, and my birth is from the house of death. oh, ye two divine hawks upon your pinnacles who keep watch over the universe, ye accompany the bier to the house of rest, and pilot the ship of ra, ever advancing onwards to the heights of heaven. thou art lord of the shrine which standeth in the center of the earth. behold! he is me, and i am in him. mine is the radiance wherein ptah floateth over the firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame 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 co

l, 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 whatever name i call thee, thou art still nameless to eternity. come thou forth i say, and aid and guard me in this work of art. thou star of the east that didst conduct the magi, thou art the same, all present in heaven and in hell. thou that vibratest between the light and the darkness, rising, descending, changing ever, yet ever the same. the sun is thy father; thy mother the moon. the wind hath borne thee in its bosom, and the earth hath ever nourished the changeless god head of thy youth. come thou forth i say, come thou forth, and make every spirit of the firmament and of the ether, upon the earth and

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

second time, pass an astonishing arrangement of fish and triangles laid out beside a pelican, turn left and find ourselves floating over the sublime image of a giant condor with feathers extended in stylized flight. just as i try to catch my breath, another condor almost close enough to touch materializes out of nowhere, a real condor this time, haughty as a fallen angel riding a thermal back to heaven. my pilot gasps and tries to follow him. for a moment i catch a glimpse of a bright, dispassionate eye that seems to weigh us up and find us wanting. then, like a vision from some ancient myth, the creature banks and glides contemptuously backwards into the sun leaving our single-engined cessna floundering in the lower air. below us now there s a pair of parallel lines almost two miles long

an had another side to his nature, however. if his life were threatened, as it seems to have been on several occasions, he had the weapon of heavenly fire at his disposal: working great miracles by his words, he came to the district of the canas and there, near a village called cacha. the people rose up against him and threatened to stone him. they saw him sink to his knees and raise his hands to heaven as if beseeching aid in the peril which beset him. the indians declare that thereupon they saw fire in the sky which seemed all around them. full of fear, they approached him whom they had intended to kill and besought him to forgive them. presently they saw that the fire was extinguished at his command, though stones were consumed by fire in such wise that large blocks could be lifted by h

firmed what had obviously been a universal and deeply impressed belief: after the waters of the deluge had subsided, a certain man appeared in the country of tiahuanaco. 6 that man had been viracocha. wrapped in his cloak, he was strong and august of countenance and walked with unassailable confidence through the most dangerous badlands. he worked miracles of healing and could call down fire from heaven. to the indians it must have seemed that he had materialized from nowhere. ancient traditions we were now more than two hours into our journey to machu picchu and the panorama had changed. huge black mountains, upon which not a trace of snow remained to reflect the sunlight, towered darkly above us and we seemed to be running through a rocky defile at the end of a narrow valley filled with

ing robe. on each side of this robe appeared the sinuous form of a snake coiling upwards from ground to shoulder level. and as i looked at this beautiful design (the original of which had perhaps been embroidered on rich cloth) the picture that came into my mind was of viracocha as a wizard or a sorcerer, a bearded, merlin-like figure dressed in weird and wonderful clothes, calling down fire from heaven. the temple in which the viracocha pillar stood was open to the sky and consisted of a large, rectangular pit, like a swimming pool, dug out six feet below ground level. its floor, about 40 feet long by 30 feet wide, was composed of hard, flat gravel. its strong vertical walls were formed from precisely dressed ashlar blocks of varying sizes laid closely against one another without mortar i

s one of the archaeological wonders of the americas .15 its most enigmatic feature was the so-called calendar frieze carved into its eastern fa ade along the top of the portal. at its centre, in an elevated position, this frieze was dominated by what scholars took to be another representation of viracocha,16 but this time in his more terrifying aspect as the god-king who could call down fire from heaven. his gentle, fatherly side was still expressed: tears of compassion were running down his cheeks. but his face was set stern and hard, his tiara was regal and imposing, and in either hand he grasped a thunderbolt.17 in the interpretation given by joseph campbell, one of the twentieth century s best-known students of myth, the meaning is that the grace that pours into the universe through th

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

he authentic tradition is considered a good thing. this is all just silly make-believe. sure. but before settling in your new plot of new jersey swamp-land, you might be glad you had the method(s) described in this book, should you need to summon the jersey devil! fall to! jonathan sellers twin cedars lodge 12 august 2005 c. e. 1 preface: ufonauts, ciphers, and the cosmic war and there was war in heaven: michael and his angels fought against the dragon; and the dragon fought book of revelation 12:7 as the secret ceremony of the masonic royal arch nears its climax, the candidates are directed to bring before the king and high priest a strange box with inexplicable writing on all four sides. the high priest, in a ceremony at least hundreds of years old, looks at the box with surprise and exc

d at the vast fantasia playing itself out every day and night in the sky. as the old song says, at night the sky puts on a show for free. in the process of looking at the then-unpolluted skies, the babylonian, mayan, chinese and egyptian astronomers and magi developed both a vast and complex mythology of gods and heroes and a means of foretelling the future, or, as they would have it, the will of heaven. in time they would also learn that knowledge of the sky led to the ability to predict the seasons and impressive celestial events, such as lunar and solar eclipses. with this knowledge came power over humanity, and the magi were not mere philosophers and stargazers, but priest-kings favored by the gods with the foreknowledge of agricultural cycles, then fast becoming the basis of life and

gs called the oannes (oannes were considered visitors from the sirius region who taught on earth and left behind a divine mythos and a priesthood awaiting their return. they are known to the sumerians and their babylonian successors, and to the egyptians, and held as legends to the present day by remote african tribal priesthoods) nor do comets and supernov explain the ascent of elijah alive into heaven, nor the vision of ezekiel the prophet, which in hebrew is even eerier than in the english translation. a priesthood protecting what it took to be the secrets of the divine visitors, whether an actuality or not, has existed since these remote times. in the early ages when the ability to build observatories overlapped with the ability to predict and therefore control civilization, the interm

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

word of doziaal, i rise above the forces of restriction. i rise up. i rise up 299 through the four radiant regions of tex. i retain full consciousness throughout. may i never forget the kingdoms of tex and ever hold the wisdom of the heavens. papnorlondoh-tex (pah-peh-noh-ar-loh-en-doh heh-teh-etz) ananael-piripsol (ah-nah-nah-el-pee-ree-peh-soh leh) tex! tex! tex! tex! may the four fountains of heaven pour forth the seven to form eleven. part 7. imagine yourself to be without karma (i.e, without guilt or regret, without selfish desires of any kind, in full consciousness and without limiting yourself in any way. remain in this state for as long as you can. part 8. return to your physical body. banish the forces around you and record the results in your diary. 300 enochian ritual of iao th

o the ways of man. lam_ hold the talisman of nemo in your left hand and your sword in your right hand and say, nem o-em oa-m oad-oado (neh-moh-eh-moh ah-moh-ah-deh-oh-ah-doh) i am nemo (neh-moh. therefore, i am lord 322 of the city of the pyramids, and prince in the palace of understanding. with my piercing sword of truth, i am as a flaming sword. i drop through the abyss and i will appear in the heaven of jupiter as a morning star, or as an evening star. and my light will shine upon the earth and bring hope and help to those who dwell in the darkness of thought and who drink of the poison of life. part 7. return to your physical body and surroundings. use your wand to execute the banishing rituals of the pentagram and hexagram. 323 the ritual of lahalasa the magical word lahalasa is forme

ght flecked with red emanate from the talisman and strike the contents of the cup. know that the power of the desiring angels of earth has entered your cup. step 6. hold the talisman of earth of water high above the cup and say, 333 may the cohesive angels of water come to me now. those who hold true to what they renew; by the power of hmagl (heh-mah-gel) and the cow goddess hathor, the mother of heaven, do i command you. see a pale blue ray of light flecked with black emanate from the talisman and strike the contents of the cup. know that the power of the cohesive angels of water has entered your cup. hold the talisman of water of water high above the cup and say, may the regenerative angels of water come to me now. those who review what they renew; by the power of htdim (heh-teh-dee-meh)

f light flecked with black emanate from the talisman and strike the contents of the cup. know that the power of the cohesive angels of water has entered your cup. hold the talisman of water of water high above the cup and say, may the regenerative angels of water come to me now. those who review what they renew; by the power of htdim (heh-teh-dee-meh) and the moon goddess isis, the loving lady of heaven, do i command you. see a pale blue ray of light emanate from the talisman and strike the contents of the cup. know that the power of the regenerative angels of water has entered your cup. step s. hold the talisman of air of water high above the cup and say, 334 may the illusion angels of water come to me now. those who misconstrue what they renew; by the power of htaad (heh-tah-ah-deh) and

GREY W G CONDENSATION OF KABBALAH

ideology is timeless. note especially that above the abyss there is only pure consciousness, while below it we encounter definite qualities followed by feelings and emotions concentrating into the penultimate sphere of yesod before being projected as a concrete whole at malchut the kingdom, which we pray in the lord s prayer may come upon our earth if and when his will is worked here as it is in heaven or keter. that is to say if ever we become as the lord intended us to be in the first place, our work will be fulfilled and everything put into proper proportions again. in order to enhance the notion of spheres for visually oriented people, non-semitic scholars of kabbalah invented personifications to go with each sphere which seemed suitable to the nature of each. from top to bottom, thes

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

hts battles at the head of heroes, or meditates the art of war. i think it a significant featui'e, that he drives or walks, instead of riding like wuotan: he never, preface. xix presents himself in the wild hunt, nor in women's company. but his name is still heard in curses (wuotan's only in protestations, p. 132; and as redbeard, donar might sit in the mountain too. the heroes all go to wuotan's heaven, the common folk turn in at donar's; beside the elegant stately wuotan, we see about donar something plebeian, boorish and uncouth. he seems the more primitive deity, displaced in the course of ages (yet not everywhere) by a kindred but more comprehensive one. if wuotan and donar are to be regarded as exalted deities of heaven, much more may zio, tins, be accepted as such, whose name expres

. folia and sindgund have only come to light through the latest discoveries. this muster of divinities is strong enough to support the whole remaining framework of mythology; where such pillars stand, any amount of superstructure and decoration may be taken for granted. considered in and for themselves, almost all tlie individual deities appear emanations and branches of a single one; the gods as heaven, the goddesses as earth, the one as fathers, the other as mothers, the former creating, governing, guiding, loi'ds of victory and bliss, of air, fire and water, the goddesses nourishing, spinning, tilling, beautiful, bedizened, loving. as all the sounds of language are reducible to a few, from whose simplicity the rest can be derived the vowels by broadening, narrowing, and combination into

f them in poems and in forms of benediction have gradually slipt into the places of the old gods. here let me illustrate the more or less thorough interpenetration and commingling of christian and heathen legend by two examples, which seem to me peculiarly important. it must be regarded as one of the original possessions common to our mythologies, that the god, or two gods, or three, descend from heaven to earth, whether to prove men's works and ways (p. 337, or in search of adventures. this does violence to the christian belief in god's omnipresence and omniscience; but it preface. xxxix is a very pleasing fancy, that of the gods in person walking the earth unrecognised, and dropping in at the houses of mortals. even the odyssey 17, 485-7 alludes to such wanderings, in which is found the

stowal of them cannot but remind us of wuotan the inventor of dice (p. 150. 1007, and again of mercury. in h. sachs ii. 4, 114 it is only peter that bestows the wishing-die on a landsknecht at work in the garden. but the fabliau st. pierre et le jongleur (meon 3, 282) relates how the juggler fared after death in hell; though nothing is said of travelling or gift-giving, yet peter coming down from heaven in a black beard and smug moustaches and with a set of dice, to win from the showman the souls entrusted to his keeping, has altogether the appearance of wuotan, who is eager, we know, to gather souls into his dwelling; and that tailor who hurled the leg of a chair out of heaven (p. 136) had been admitted by peter. then another group of legends betrays a new feature, full of significance to

e leg of a chair out of heaven (p. 136) had been admitted by peter. then another group of legends betrays a new feature, full of significance to us. the saviour and peter are travelling together, peter has to dress the dinner, and he bites a leg off the roast chicken (wolf's wodana, p. 180; in the latin poem of heriger, belonging to the tenth century, peter is called in so many words head-cook of heaven, and a droll fellow secretly eats a piece of lung off the roast, as in marchen no. 81 brother lustig, travelling with peter, steals the heart of the roast lamb, and elsewhere the landsknecht or the swabian steals the liver. this seems to be all the same myth, for the circumstance that peter plays by turns the culprit and the god whose attendant is in fault, may itself be of very old date: e

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

m asaheimr, yet visits are paid on both sides. it is in this connexion that they sometimes leave on us the impression of older nature-gods, who had to give way to a younger and superior race; it is only natural therefore, that in certain giants, like ecke and fasolt, we should recognise a pre cipitate of deity. at other times a rebellious spirit breaks forth, they make war upon the gods, like the heaven- scaling titans, and the gods hurl them down like devils into hell. yet there are some gods married to giantesses: niorsr to skasi the daughter of thiassi, th6rr to larnsaxa, freyr to the beautiful ger3r, daughter of gymir. gunnlos a giantess is osin s be loved. the asin gefiun bears sons to a giant; borr weds the giant botyorn s daughter bestla. loki, who lives among the ases, is son to a

hem is due the proverb &lt; altehiiffen dumme dutten. as the surround ing country came more and more under cultivation, the hiinen felt no longer at ease among the new settlers, and they retired. it was then that the duties of altehiiffen also made up their minds to emigrate; but what they wanted was to go and find the 1 like hrungni s hein and thor s hammer, p. 533. giants. 545 entrance into heaven. how they fared on the way was never known, but the joke is made upon them, that after a long march they came to a great calm, clear sheet of water, in which the bright sky was reflected; here they thought they could plunge into heaven, so they jumped in and were drowned.1 from so remarkable a consensus 2 we cannot but draw the conclusion, that the giants held together as a people, and were

ives (kinderm. 1, 343. 3, 112. but, what deserves some attention, swedish folktales make the divine foe of giants, him that hurls thunderbolts and throws hammers, himself play with stones as with balls. once, as thor was going past linneryd in smaland with his henchman (the thialfi of the edda, he came upon a giant to whom he was not known, and opened a conversation: whither goes thy way? i go to heaven to fight thor, who has set my stable on fire. thou presumest too much; why, thou hast not even the strength to lift this little stone and set it on the great one. the giant clutched the stone with all his might, but could not lift it off the ground, so much weight had thor imparted to it. thor s servant tried it next, and lifted it lightly as he would a glove. then the giant knew it was the

where the former has laid aside his clumsiness. the same with a number of other resemblances between the two. the devil is described as many-headed like the giant, also, it is true, like the dragon and the hellhound. wherever the devil s hand clutches or his foot treads, indelible traces imprint themselves even on the hardest stone. the titans chased from olympus resemble the angels thrust out of heaven and changed into devils. the abode of the giants, like that of heathens and devils in general (p. 34, is supposed to be in the north: when freyr looks from heaven toward lotunheim (saem. 81) and spies the fair giantess, this is expressed in snorri 39 by( freyr leit i nor&rcett. in the danish folk-song of the stolen hammer, thorr appears as tord (thunder) af hafsgaard (seaburgh, while the gi

ational name thussagetae must include both. chapter xix. creation. now that we have treated of gods, heroes, elves, and giants, we are at length prepared to go into the views of ancient times on cosmogony. and here i am the more entitled to take the norse ideas for a groundwork, as indications are not wanting of their having equally prevailed among the other teutonic races. before the creation of heaven and earth, there was an immense chasm called gap (hiatus, gaping, or by way of emphasis gap ginnunga (chasm of chasms, corresponding in sense to the greek p^tto. 1 for, as %ao? means both abyss and darkness, so ginnunga- gap seems also to denote the world of mist, out of whose bosom all things rose. how the covering and concealing hel was likewise conceived of as nifl-hep with yawning gapin

GRIMOIRE OF TURIEL

eth and reigneth with thee in the unity of the holy ghost. amen. sprinkle thyself with holy water and say asperges me domine hysope, et mundabor. lavabis me et super nivem dealbabor. hail o mighty god, for in thy power alone abideth the key to all exorcising of principalities, powers, thrones, angels and spirits. amen. then bless your girdle, saying: o god who by the breath of thy nostrils framed heaven and earth and wonderfully disposed all things therein in six days, grant that this now brought to perfection by thine unworthy servant may be by thee blessed and receive divine virtue, power and jnfluence from thee that every thing therein contained may fully operate according to the hope and confidence of me thine tmworthy servant through jesus christ our lord and saviour. amen. the blessi

that this now brought to perfection by thine unworthy servant may be by thee blessed and receive divine virtue, power and jnfluence from thee that every thing therein contained may fully operate according to the hope and confidence of me thine tmworthy servant through jesus christ our lord and saviour. amen. the blessing of the light i bless thee in the name of the father. o holy, holy lord, god, heaven and earth are fuil of thy glory before whose face there is a bright shining light forever; bless now, o lord, i beseech thee, these creatures of light which thou hast given for the kindly use of man that they, by thee being sanctif ed, may not be put out or extinguished by the power, malice, or filthy darkness of the devil, but may shine forth brightly and lend their assistance to this my w

ceforward vouchsafe to keep and defend me from pride, lusts, cursing, blasphemy, unfaithfulness, and al! other deadly sins and enormous offences, profaneness and spiritual wickedness; but that i may lead a godhy, saber, faithfuh, constant and pure hife, waiking uprightly in thy sight, through the merits of jesus christ, thy son, our lord and sav our. omnipotent and eternal lord god who sittest in heaven and dost from thence behoid alt the dwehlers upon earth, most mercifully i beseech thee to hear and the secret grimoire answer the petition of thine unworthy servant, which i shali make unto thee at this time, through jesus christ our lord, who hiveth and reigneth with thee in the unity of thy holy spirit, ever one god, worhd without end. sead down, o lord, the spirit of thy grace upon me

al virtue of the highest, which thou disposest their being come to judgment, viachem, stimilomaton, esphares, tetragrammaton, oboram, cryon, elijtion, onela, brassim, aoym, messias, soter, emanuel, sabaoth, adonay, i worship thee. i implore thee with all the strength of my mmd that by thee my present prayers, consecrations, and conjurations may be ha!!owed. in the name of the most merciful god of heaven and of earth, of the seas and of the infernais, by thine omnipotent help may i perform this work. helie, helion, esseju, deus eternis, eloy, clemens deus, sanctus sabaoth, deus exercillum, adonay, deus mirabilis, jao, verax, ampheneton, saday, dominator, on, fortissimus deus, invest with thy blessed help this work begun of thee, that it may be consummated by thy mighty power. amen. amoruli

ly, glorious, great, and unspeakable, mysterious, mighty, powerful, and incomprehensible names of god, that you attend unto the words which i shall utter, and send unto me tarje, coniel, on babiel, messengers of your sphere, to tel! unto me such things as i shall demand of him, in the name of the father, son, and holy ghost. i entreat thee, setchiel, chedustaniel, and corael, by the whole host of heaven, seraphims, cherubims, thrones, dominations, virtues, powers, principalities, archangels and angels, by the great and giorious spirits orphaniel, tetra, pagiel, salmia, pastor, salun, azimor, and by your star which is jupiter, and by all the constellations of heaven, and by whatsoever you obey, and hy your character which you have given and proposed and confirmed, that you attend unto me ac

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

s respected and saluted, as the "place of divine illumination and resurrection" it must be so regarded at all times, and must never be occupied by the profane (unilluminated, uninitiated) or the unworthy. the "south" the "south" in our lodges, is that point where the sun (source of illumination) shines in the greatest glory and strength, and finds the culmination of its ascendency in the realm of heaven (spirituality. therefore, this point is where the divine mind finds fullest (spiritual) expression, and is occupied in all lodges by the chaplain, the spiritual representative of god in his temple. from the "south" shall come words of prayer and holy blessings, in all matter of our work and service for god and man. the "west" in the "west" the sun of life slowly resigns itself to the close

HAMIL THE ROSICRUCIAN SEER

own merits, they are not consigned to everlasting punishment. they are punished for a length of time that seems to them, while in that state, a punishment eternal; but it comes to an end. proposition7-'afterdeath, and at some remote day in thefuture,-theday of general judgement,-thesouls of men will be arraigned, tried, and a decree rendered in each case, by virtue of which the faithful pass into heaven, becoming angels of light and transcendent bliss, on the one hand, and the unfaithful, on the other, are cast into hell' c.a.-thatis wrong. because they believe that all spirits pass the time between death and judgment in a state of unconsciousness. but it is not so. a man does not enter the presence of his maker *as they leave the earth. they are there to receive [udgment; but they have al

sed in your former responses relative to him; and although he differs, with deference, from manyofyour views, he entertains for them the highest respect, and has written to me a letter containing twenty-four theorems or propositions, to which he solicits your kind and full response. propositioni-'thatthe universe is an eternal existence, consistingofspace and all within it.'c.a.-itis not eternal 'heaven and earth shall pass away, but my words shall not pass away, saith the lord' in the words154 therosicrucianseerc.a.-inmost cases they are wandering or 'undeveloped' spirits; but in some cases they are really the spirits of the parties whose names they take; but then they are never happy, and are always evil. no goodspirits-eitherangels, planetary spirits, orother-everrapped for the gratific

the past, and turn them to things above me, i may hope for readier assistance.'themonk here paused, and, mentioning to him some similar cases fromjung stilling's theory of pneumatology, i earnestly exhorted him to pray for assistance and pardon. he replied 'but i cannot pray sufficiently for him to do so. more, i must show with my whole being that i am changed in turning my thoughts from earth to heaven. i must ask with humility by my actions as well as by my voice for his grace' i explained that although my time was fully occupied, yet, having receivedmyg.s.'s permission, i would receive his book as often as possible, and, placing the tide my seeress had copied, i asked if he could see it, and if the charcters were correct.'thefigures are the same; the spiritual characters are the same.'i

n increasing) and commence operations by earnestly invocating the spiritvassago,as an experiment in the following manner.invocation &c.i exorcise, call upon and command the spiritvassagoby and in the name of the immense and everlasting god,jehuvah,adont1:y,elohim,agla;el,on,tetragrammaton,and by and in the name ofourlord and saviour jesus christ, the only son of the eternal andtruegod, creator of heaven and earth and all that is in themwipius,sother,emanuelprimogenitus,homonsionbones,viaveritassapientiavirtusleofmediatoragnusrexpastorprophetassacerdosathanatosparadetusalpha etomegaall by these high, great, glorious, royal and ineffable names of the omnipotent god and his only son our lord and saviourjesus christ the second essence of the glorious trinity. i exorcise, command, call upon and

wickedness from this circle. sanctify and make it become meet and convenient for thy servant to finish and bring to pass therein all my desires throughourlord and saviour, amen. be thou blessed, purified, and consecrated in the nameofthe father, andofthe son, andofthe holy ghost.blessing of the lightsi bless thee in the nameofthe father, andofthe son, andofthe holy ghost.oholy, holy, holylordgod. heaven and earth are full ofthyglory, before whose face there is a bright shining light forever. bless now 0lordthese creaturesoflight which thou hast given for the kindly useofman, that they bytheebeing sanctified, may not beputoutnor extinguished by the malice, power or filthy darknessofsatan,butmay shine forth brightly and lend their assistance to this holy work, through christ our lord, amen.c

HANDBOOK OF EGYPTIAN MYTHOLOGY

ith equal potential, and to make every person s heart remember the west. this last deed implies that from the beginning humans were destined for an eternal life in the beautiful west, the realm of the dead. a middle kingdom text set in the turbulent first intermediate period compares humanity with a flock and the (unnamed) creator with the good shepherd who cares for them. for their sakes he made heaven and earth, and drove away the rapacity of the waters. so that their nostrils should live he made the winds. they are images of him, come forth from his flesh. for their sakes he rises in heaven. for them he made plants and flocks. 17 new kingdom hymns to the creator god amun also refer to god making people in his own image but are vague about how this was done. in a hymn to ptah mythical ti

of the sun god recorded in the story reflect the kind of theological speculation found in new kingdom hymns to the creator. gaining power over a supernatural being by discovering its secret true name is a constant theme of egyptian magical and funerary texts and a common motif in the folktales of many cultures. the true name of ra. the story begins with a statement by serqet that the creator made heaven, earth, the waters, the breath of life, gods, people, small and large cattle, reptiles, birds, and fishes. deities and people were both ruled by the creator in his identity of ra. he appeared in many forms and was known by many names, but none of these was his true name. this name was concealed in his stomach to prevent any hostile force from using it against him. only one deity dared to ch

eities and people were both ruled by the creator in his identity of ra. he appeared in many forms and was known by many names, but none of these was his true name. this name was concealed in his stomach to prevent any hostile force from using it against him. only one deity dared to challenge ra s authority; that was his daughter isis. she was cleverer than millions of gods. she knew everything in heaven and earth except the name of ra. so she plotted in her heart how to discover the name of this noble god. isis s opportunity comes when ra starts to show symptoms of old age, such as a drooping mouth and a tendency to drool. isis finds some of ra s saliva on the ground. she mixes it with earth and shapes it into a snake. when the snake comes to life, she leaves it at a crossroads where ra pa

s before (creation. a spell in the harris magical papyrus has the magician claim that he can, like the creator, cause the earth to go down into the primeval waters and the south to become north. this strain of thought seems to be reflected in the roman period hermetic text known as the asclepius. in this dialogue, hermes trismegistus warns that in the old age of the world the gods will go back to heaven, egypt will be deserted, and all the people will die. 47 references to an absolutely final destruction are rare in egyptian or egyptian-based texts. even the asclepius promises that the supreme god will remake the world. the eschatology of egypt is most truly represented by the cycles of destruction and renewal expounded in the new kingdom underworld books. many of the events from this line

h as geb, osiris, and ra. most underworld books show the nocturnal sun as a man with a ram s head, because it is the soul of ra that is passing through the underworld. see also heqet; imhotep; ra; satet and anuket 154 handbook of egyptian mythology references and further reading: a. m. badawi. der gott chnum. gl ckstadt: 1937. p. f. dorman. creation on the potter s wheel at the eastern horizon of heaven. in gold of praise: studies on ancient egypt in honor of edward f. wente, edited by e. teeter and j. a. larson. chicago: 1999, 83 100. primary sources: pt 522; ct 214; famine stela; p. westcar; esna hymns khonsu (khons, chons) khonsu was a moon god whose name means the traveler. in the south of egypt he was said to be the son of amun and mut. in the north, he was the son of ptah and sekhmet

HEAVEN HELL

ppendix. numbers refer to spell, chapter, or section numbers; for example, bd 15 is the book of the dead, chapter 15. for descriptions of most of the primary sources, see history and the sources of egyptian myth in introduction. a literal translation is cited for each source. these translations either include the text in the original language ptsacred texts egypt ehh index index next the egyptian heaven and hell by e. a. wallis budge london; kegan, paul, trench, tr bner& co [1905] scanned at sacred-texts.com, may 2003. j.b. hare, redactor. this text is in the public domain. these files may be used for any non-commercial purpose, provided this notice of attribution is left intact. click to view scene from the papyrus of nekht, allowing the deceased and the wife worshipping osiris in the oth

erstitions, and most of the fantastic and half-savage ideas about the gods and supernatural powers enshrined in the great collection of religious texts called per-em-hru, were inherited by the dynastic egyptians from some of the oldest dwellers in the nile valley. those who died in the faith of osiris believed in the efficacy of the book per-em-hru, and were content to employ it as a "guide" to a heaven which was full of material delights; the number of those who were "followers" of osiris was very large under every dynasty in egypt. on the other hand, from the ivth dynasty onwards there was a very large class who had no belief in a purely material heaven, and this being so, it is not surprising that books of the other world containing the expression of their views should be composed. the

gion of egypt, and commemorate the belief in the existence of numbers of primitive gods, who are unknown outside these books. the "book am-tuat" in the form in which we know it, was drawn up by the priests of the confraternity of amen-ra at thebes, with the express object of demonstrating that their god was the overlord of all the gods, and the supreme power in "pet ta tuat" or, as we should say "heaven, earth, and hell" the tuat, or other world, which they imagined included the tuat of every great district of egypt, viz, the tuat of khenti-amenti at abydos, the tuat of seker of memphis, the tuat of osiris of mendes, and the tuat of temu-kheper-ra of heliopolis. in the book am-tuat the god amen-ra was made to pass through all these tuats as their overlord and god, and his priests taught th

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 the dynastic period of their history possessed, in common with other peoples of similar antiquity, very definite ideas about the abode of departed spirits, but few, if any, ancient nations caused their beliefs about the situation and form, and divisions, and inhabitants of their heaven and h

e old gods, and the religion of the priests themselves ruthlessly rejected many of the primitive beliefs which survived among the populace p. 19 in general. they were obliged to tolerate and respect the universal belief in osiris as the judge, king, and god of the dead, for they, of course, found it impossible to eliminate from the minds of the people the effect which the traditions of a material heaven, handed down for untold generations, had made upon. them. among the servants of amen and his temple, however, there were some who preferred to put their faith in the religious writings which had satisfied their ancestors many centuries before, and to these we owe the great collection of religious and funeral texts called per em hru"[the book of] coming forth by day" which is now commonly kn

HELENA BLAVATSKY NIGHTMARE TALES

now foul means against theodoric, whoput thee down. beware, clovis, beware! for now the gods of thy fathers have risen against thee! beware,i say, for "woman" fiercely cries the king "woman, cease thy insane talk and answer my question. where is thetreasure of the grove amassed by thy priests of satan, and hidden after they had been driven away by the holycross. thou alone knowest. answer, or by heaven and hell i shall thrust thy evil tongue down thy throatfor ever. she heeds not the threat, but goes on calmly and fearlessly as before, as if she had not heard. the gods say, clovis, thou art accursed clovis, thou shalt be reborn among thy present enemies, and sufferthe tortures thou hast inflicted upon thy victims. all the combined power and glory thou hast deprived themof shall be thine i

aw of the survival of the fittest. why should they be protected? lovely is the morning when the sun dawns with golden amber tints and its first rays kiss the cliffs of thebeautiful shore. glad is the song of the lark, as, emerging from its warm nest of herbs, it drinks the morningdew from the deep flower-cups; when the tip of the rosebud thrills under the caress of the first sunbeam, andearth and heaven smile in mutual greeting. sad is the soul-ego alone as it gazes on awakening nature fromthe high couch opposite the large bay-window. how calm is the approaching noon as the shadow creeps steadily on the sundial towards the hour of rest!now the hot sun begins to melt the clouds in the limpid air and the last shreds of the morning mist that lingerson the tops of the distant hills vanish in i

he silvery, scarcely audible ripple of the wave, as itruns caressingly over the moist sand, kissing shells and pebbles on its up and down journey, reaches the earlike the regular soft breathing of a sleeping bosom. how small, how insignificant and helpless feels man,during these quiet hours, as he stands between the two gigantic magnitudes, the star-hung dome above, andthe slumbering earth below. heaven and earth are plunged in sleep, but their souls are awake, and theyconfabulate, whispering one to the other mysteries unspeakable. it is then that the occult side of nature liftsher dark veils for us, and reveals secrets we would vainly seek to extort from her during the day. thefirmament, so distant, so far away from earth, now seems to approach and bend over her. the siderealmeadows excha

ous destruction bypneumo-dyno-vril of the last 2,000,000 of soldiers in the field, on the western nightmare talesxi19 portion of the globe. 971,000 solar years since the submersion of the europeancontinents and isles. such are the decree of orlog and the answer of skuld" he makes a strong effort and- is himself again. prompted by the soul-ego to remember and act inconformity, he lifts his arms to heaven and swears in the face of all nature to preserve peace to the end of hisdays- in his own country, at least* a distant beating of drums and long cries of what he fancies in his dream are the rapturous thanksgivings, forthe pledge just taken. an abrupt shock, loud clatter, and, as the eyes open, the soul-ego looks out throughthem in amazement. the heavy gaze meets the respectful and solemn fa

e heirs to his worshipper, and this made the king veryunhappy* it is only much later in the orthodox pantheon and the symbolical polytheism of thebrahmans that varuna became poseidon or neptune- which he is now. in the vedas he isthe most ancient of the gods, identical with ouranos of the greek, that is to say apersonification of the celestial space and the infinite gods, the creator and ruler of heaven andearth, the king, the father and the master of the world, of gods and of men. hesiod's uranusand the greek zeus are one. nightmare talesthe blue lotus21 "alas" he wailed, every morning while performing his puja to the lesser gods "alas! what avails it to be thegreatest king on earth when god denies me an heir of my blood. when i am dead and placed on the funeralpyre, who will fulfil the p

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ledge, and who were also bound by a pledge. finally, do we not find the page 8 the key to theosophy- hp blavatsky.txt same even in early christianity, among the gnostics, and even in the teachings of christ? did he not speak to the multitudes in parables which had a two-fold meaning, and explain his reasons only to his disciples? he says: to you it is given to know the mysteries of the kingdom of heaven; but unto them that are without, all these things are done in parables the essenes of judea and carmel made similar distinctions, dividing their adherents into neophytes, brethren, and the perfect, or those initiated. examples might be brought from every country to this effect. q. can you attain the "secret wisdom" simply by study? encyclopedias define theosophy pretty much as webster's dic

y. theosophy, as already said, is the wisdom-religion. page 10 the key to theosophy- hp blavatsky.txt q. what is the difference between buddhism, the religion founded by the prince of kapilavastu, and budhism, the "wisdomism" which you say is synonymous with theosophy? a. just the same difference as there is between the secret teachings of christ, which are called "the mysteries of the kingdom of heaven" and the later ritualism and dogmatic theology of the churches and sects. buddha means the "enlightened" by bodha, or understanding, wisdom. this has passed root and branch into the esoteric teachings that gautama imparted to his chosen arhats only. q. but some orientalists deny that buddha ever taught any esoteric doctrine at all? a. they may as well deny that nature has any hidden secrets

e interpretation which others put upon his facts. the wisdom of the ages has concerned itself with the explanation of what he rightly regards as proven; but he does not turn a passing glance on its researches. he does not even agree altogether with his brother spiritualist. it is the story over again of the old scotch body who, together with her husband, formed a "kirk" they had exclusive keys to heaven, or, rather, she had, for she was "na certain aboot jamie" so the infinitely divided and subdivided and re-subdivided sects of spiritualists shake their heads, and are "na certain aboot" one another. again, the collective experience of mankind is solid and unvarying on this point that union is strength, and disunion a source of weakness and failure. shoulder to shoulder, drilled and discipl

ow the commandments of christ, you have to give away your coat to him who deprives you of your cloak, and turn your left cheek to the bully who smites you on the right "resist not evil, love your enemies, bless them that curse you, do good to them that hate you" for "whosoever shall break one of the least of these commandments and shall teach men so, he shall be called the least in the kingdom of heaven" and "whosoever shall say 'thou fool' shall be in danger of hell fire" and why should you judge, if you would not be judged in your turn? insist that between theosophy and the theosophical society there is no difference, and forthwith you lay the system of christianity and its very essence open to the same charges, only in a more serious form. q. why more serious? page 29 the key to theosop

we call an evanescent illusion, nor do we mean by nature, in the sense of its accepted derivation from the latin natura (becoming, from nasci, to be born. when we speak of the deity and make it identical, hence coeval, with nature, the eternal and uncreate nature is meant, and not your aggregate of flitting shadows and finite unrealities. we leave it to the hymn-makers to call the visible sky or heaven, god's throne, and our earth of mud his footstool. our deity is neither in a paradise, nor in a particular tree, building, or mountain: it is everywhere, in every atom of the visible as of the invisible cosmos, in, over, and around every invisible atom and divisible molecule; for it is the mysterious power of evolution and involution, the omnipresent, omnipotent, and even omniscient creativ

HEPTAMERON

rds day, it must be in the same manner as is the figure following. heptameron 9 the figure of a circle for the first hour of the lords day, in spring-time. it remaineth now, that we explain the week, the several dayes thereof: and first of the lords day. heptameron 10 considerations of the lords day the angel of the lords day, his sigil, planet, the signe of the planet, and the name of the fourth heaven. the angels of the lords day. michael, dardiel, huratapal. the angels of the air ruling on the lords day. varcan, king. his ministers. tus, andas, cynabal. the winde which the angels of the air abovesaid are under. the north-winde. the angel of the fourth heaven, ruling on the lords day, which ought to be called from the four parts of the world. at the east. samael. baciel. atel. gabriel. v

ature is to procure gold, gemmes, carbuncles, riches; to cause one to obtain favour and benevolence; to dissolve the enmities of men; to raise men to honors; to carry or take away infirmities. but in what manner they appear, it's spoken already in the former book of magical ceremonies. considerations of monday. the angel of munday, his sigil, planet, the signe of the planet, and name of the first heaven. the angels of munday. gabriel, michael, samael. the angels of the air ruling on munday. arcan, king. his ministers. bilet, missabu, abuzaha. the winde which the said angels of the air are subject to. the west-winde. the angels of the first heaven, ruling on munday, which ought to be called from the four parts of the world. from the east. gabriel. gabrael. madiel. deamiel. janael. from the

the west-winde, which is the winde of the moon: their nature is to give silver; to convey things from place to place; to make horses swift, and to disclose the secrets of persons both present and future: but in what manner they appear, you may see in the former book. considerations of tuesday. the angel of tuesday, his sigil, his planet, the signe governing that planet, and the name of the fifth heaven. the angels of tuesday. samael. satael. amabiel. the angels of the air ruling on tuesday. samax, king. his ministers. carmax, ismoli, paffran. the winde to which the said angels are subject. the east-winde. heptameron 13 the angels of the fifth heaven ruling on tuesday, which ought to be called from the four parts of the world. at the east. friagne. guael. damael. calzas. arragon. at the we

spirits of the air of tuesday are under the east-winde: their nature is to cause wars, mortality, death and combustions; and to give two thousand souldiers at a time; to bring death, infirmities or health. the manner of their appearing you may see in the former book. considerations of wednesday. the angel of wednesday, his sigil, planet, the signe governing that planet, and the name of the second heaven. the angels of wednesday. raphael. miel. seraphiel. heptameron 14 the angels of the air ruling on wednesday. mediat, or modiat, king. ministers. suquinos, sallales. the winde to which the said angels of the air are subject. the southwest-winde. the angels of the second heaven govern wednesday, which ought to be called from the four parts of the world. at the east. mathlai. tarmiel. barabora

lth; to raise the poor, and cast down the high ones; to binde or lose spirits; to open locks or bolts: such-kinde of spirits have the operation of others, but not in their perfect power, but in virtue or knowledge. the what manner they appear, it is before spoken. heptameron 15 considerations of thursday. the angel of thursday, his sigil, planet, the signe of the planet, and the name of the sixth heaven. the angels of thursday. sachiel. castiel. asasiel. the angels of the air governing thursday. suth, rex. ministers. maguth, gutrix. the winde which the said angels of the air are under. the south-winde. but because there are no angels of the air to be found above the fifth heaven, therefore on thursday say the prayers following in the four parts of the world. at the east. o deus magne& exce

HINE P OVEN READY CHAOS

ber- charlie brewster metamagical themas- d. r. hofstadter tantra magick- mandrake of oxford impro- keith johnstone practical sigil magick secrets of the german sex-magicians- fra. u.d. chaos servitors: a user guide- phil hine the spirit of shamanism- roger walsh escape attempts- stan cohen& laurie taylor chaos- james gleick ssotbme- ramsay dukes azoetia- andrew d. chumbley stealing the fire from heaven- stephen mace by the same author: prime chaos available from chaos international publications bm sorcery, london wc1n 3xx, uk. price $20 including post& why and waste hundreds of dollars on on bogus 'astral' initiations and ridiculously overpriced correspondence courses? the hermetic order of the morning star presently doing business as the esoteric order of the golden dawn, originally know

HP LOVECRAFT A DARK LORE

e, have been let alone; but in norway a certain seaman who saw things is dead. might not the deeper inquiries of my uncle after encountering the sculptor's data have come to sinister ears. i think professor angell died because he knew too much, or because he was likely to learn too much. whether i shall go as he did remains to be seen, for i have learned much now. iii. the madness from the sea if heaven ever wishes to grant me a boon, it will be a total effacing of the results of a mere chance which fixed my eye on a certain stray piece of shelf-paper. it was nothing on which i would naturally have stumbled in the course of my daily round, for it was an old number of an australian journal, the sydney bulletin for april 18, 1925. it had escaped even the cutting bureau which had at the time

try of the dream-place he saw was abnormal, non-euclidean, and loathsomely redolent of spheres and dimensions apart from ours. now an unlettered seaman felt the same thing whilst gazing at the terrible reality. johansen and his men landed at a sloping mud-bank on this monstrous acropolis, and clambered slipperily up over titan oozy blocks which could have been no mortal staircase. the very sun of heaven seemed distorted when viewed through the polarising miasma welling out from this sea-soaked perversion, and twisted menace and suspense lurked leeringly in those crazily elusive angles of carven rock where a second glance shewed concavity after the first shewed convexity. something very like fright had come over all the explorers before anything more definite than rock and ooze and weed was

the bowsprit of the sturdy yacht, but johansen drove on relentlessly. there was a bursting as of an exploding bladder, a slushy nastiness as of a cloven sunfish, a stench as of a thousand opened graves, and a sound that the chronicler could not put on paper. for an instant the ship was befouled by an acrid and blinding green cloud, and then there was only a venomous seething astern; where- god in heaven- the scattered plasticity of that nameless sky-spawn was nebulously recombining in its hateful original form, whilst its distance widened every second as the alert gained impetus from its mounting steam. that was all. after that johansen only brooded over the idol in the cabin and attended to a few matters of food for himself and the laughing maniac by his side. he did not try to navigate a

ng the glass to earl sawyer and indicating a certain spot on the slope with his finger. sawyer, as clumsy as most non-users of optical devices are, fumbled a while; but eventually focused the lenses with armitage's aid. when he did so his cry was less restrained than morgan's had been 'gawd almighty, the grass an' bushes is a'movin! it's a-goin' up- slow-like- creepin- up ter the top this minute, heaven only knows what fur' then the germ of panic seemed to spread among the seekers. it was one thing to chase the nameless entity, but quite another to find it. spells might be all right- but suppose they weren't? voices began questioning armitage about what he knew of the thing, and no reply seemed quite to satisfy. everyone seemed to feel himself in close proximity to phases of nature and of

r'n anything with dozens o' legs like hogs-heads that haff shut up when they step. nothin' solid abaout it- all like jelly, an' made o' sep'rit wrigglin' ropes pushed clost together. great bulgin' eyes all over it. ten or twenty maouths or trunks a-stickin' aout all along the sides, big as stove-pipes an all a-tossin' an openin' an' shuttin. all grey, with kinder blue or purple rings. an' gawd it heaven- that haff face on top' this final memory, whatever it was, proved too much for poor curtis; and he collapsed completely before he could say more. fred farr and will hutchins carried him to the roadside and laid him on the damp grass. henry wheeler, trembling, turned the rescued telescope on the mountain to see what he might. through the lenses were discernible three tiny figures, apparentl

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

skatonic, with all hands and equipment on board, were shaking clear of the thickening field ice and working up ross sea with the mocking mountains of victoria land looming westward against a troubled antarctic sky and twisting the wind s wails into a wide-ranged musical piping which chilled my soul to the quick. less than a fortnight later we left the last hint of polar land behind us and thanked heaven that we were clear of a haunted, accursed realm where life and death, space and time, have made black and blasphemous alliances, in the unknown epochs since matter first writhed and swam on the planet s scarce-cooled crust. since our return we have all constantly worked to discourage antarctic exploration, and have kept certain doubts and guesses to ourselves with splendid unity and faithfu

e at queen mary land. some of the old ones, in the decadent days, had made strange prayers to those mountains- but none ever went near them or dared to guess what lay beyond. no human eye had ever seen them, and as i studied the emotions conveyed in the carvings, i prayed that none ever might. there are protecting hills along the coast beyond them- queen mary and kaiser wilhelm lands- and i thank heaven no one has been able to land and climb those hills. i am not as sceptical about old tales and fears as i used to be, and i do not laugh now at the prehuman sculptor s notion that lightning paused meaningfully now and then at each of the brooding crests, and that an unexplained glow shone from one of those terrible pinnacles all through the long polar night. there may be a very real and very

eous running fight, with the weaker party seeking to get back to the cached sledges when their pursuers finished them. one could picture the demoniac fray between namelessly monstrous entities as it surged out of the black abyss with great clouds of frantic penguins squawking and scurrying ahead. i say that we approached those sprawling and incomplete obstructions slowly and reluctantly. would to heaven we had never approached them at all, but had run back at top speed out of that blasphemous tunnel with the greasily smooth floors and the degenerate murals aping and mocking the things they had superseded-run back, before we had seen what we did see, and before our minds were burned with something which will never let us breathe easily again! both of our torches were turned on the prostrate

that less conceivable and less mentionable nightmare- that fetid, unglimpsed mountain of slime-spewing protoplasm whose race had conquered the abyss and sent land pioneers to recarve and squirm through the burrows of the hills- we could form no guess; and it cost us a genuine pang to leave this probably crippled old one-perhaps a lone survivor- to the peril of recapture and a nameless fate. thank heaven we did not slacken our run. the curling mist had thickened again, and was driving ahead with increased speed; whilst the straying penguins in our rear were squawking and screaming and displaying signs of a panic really surprising in view of their relatively minor confusion when we had passed them. once more came that sinister, wide-ranged piping "tekeli-li! tekeli-li" we had been wrong. the

HP LOVECRAFT HERBERT WEST REANIMATOR

l-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 instant inquiries about his disappearance. if this man could not be restored to life, no one would know of our experiment. we buried our materials in a dense strip o

HP LOVECRAFT HYPNOS

leader had successfully passed. struggling anew, i came to the end of the drug-dream and opened my physical eyes to the tower studio in whose opposite corner reclined the pallid and still unconscious form of my fellow dreamer, weirdly haggard and wildly beautiful as the moon shed gold-green light on his marble features. then, after a short interval, the form in the corner stirred; and may pitying heaven keep from my sight and sound another thing like that which took place before me. i cannot tell you how he shrieked, or what vistas of unvisitable hells gleamed for a second in black eyes crazed with fright. i can only say that i fainted, and did not stir till he himself recovered and shook me in his phrensy for someone to keep away the horror and desolation. that was the end of our voluntar

rmost and forbidden caverns of nightmare. and as i looked, i beheld the head rise, the black, liquid, and deep-sunken eyes open in terror, and the thin, shadowed lips part as if for a scream too frightful to be uttered. there dwelt in that ghastly and flexible face, as it shone bodiless, luminous, and rejuvenated in the blackness, more of stark, teeming, brain-shattering fear than all the rest of heaven and earth has ever revealed to me. no word was spoken amidst the distant sound that grew nearer and nearer, but as i followed the memory-face's mad stare along that cursed shaft of light to its source, the source whence also the whining came, i, too, saw for an instant what it saw, and fell with ringing ears in that fit of shrieking epilepsy which brought the lodgers and the police. never c

HP LOVECRAFT POETRY AND THE GODS

s beyond time, where only gods and dreamers walk. moon over japan, white butterfly moon! where the heavy-lidded buddhas dream to the sound of the cuckoo s call. the white wings of moon butterflies flicker down the streets of the city, blushing into silence the useless wicks of sound-lanterns in the hands of girls moon over the tropics, a white-curved bud opening its petals slowly in the warmth of heaven. the air is full of odours and languorous warm sounds. a flute drones its insect music to the night below the curving moon-petal of the heavens. moon over china, weary moon on the river of the sky, the stir of light in the willows is like the flashing of a thousand silver minnows through dark shoals; the tiles on graves and rotting temples flash like ripples, the sky is flecked with clouds

der cried to the rhythmical stars, of her delight at the coming of a new age of song, a rebirth of pan. half closing her eyes, she repeated words whose melody lay hidden like crystals at the bottom of a stream before dawn, hidden but to gleam effulgently at the birth of day. moon over japan, white butterfly moon! moon over the tropics, a white curved bud opening its petals slowly in the warmth of heaven. the air is full of odours and languorous warm sounds. moon over china, weary moon on the river of the sky. out of the mists gleamed godlike the torm ot a youth, in winged helmet and sandals, caduceus-bearing, and of a beauty like to nothing on earth. before the face of the sleeper he thrice waved the rod which apollo had given him in trade for the nine-corded shell of melody, and upon her

HP LOVECRAFT THE CALL OF CTHULHU

e, have been let alone; but in norway a certain seaman who saw things is dead. might not the deeper inquiries of my uncle after encountering the sculptor's data have come to sinister ears? i think professor angel1 died because he knew too much, or because he was likely to learn too much. whether i shall go as he did remains to be seen, for i have learned much now. iii. the madness from the sea if heaven ever wishes to grant me a boon, it will be a total effacing of the results of a mere chance which fixed my eye on a certain stray piece of shelf-paper. it was nothing on which i would naturally have stumbled in the course of my daily round, for it was an old number of an australian journal, sydney bulletin for 18 april 1925. it had escaped even the cutting bureau which had at the time of it

try of the dream-place he saw was abnormal, non-euclidean, and loathsomely redolent of spheres and dimensions apart from ours. now an unlettered seaman felt the same thing whilst gazing at the terrible reality. johansen and his men landed at a sloping mud-bank on this monstrous acropolis, and clambered slipperily up over titan oozy blocks which could have been no mortal staircase. the very sun of heaven seemed distorted when viewed through the polarizing miasma welling out from this sea-soaked perversion, and twisted menace and suspense lurked leeringly in those crazily elusive angles of carven rock where a second glance showed concavity after the first showed convexity. something very like fright had come over all the explorers before anything more definite than rock and ooze and weed was

the bowsprit of the sturdy yacht, but johansen drove on relentlessly. there was a bursting as of an exploding bladder, a slushy nastiness as of a cloven sunfish, a stench as of a thousand opened graves, and a sound that the chronicler would not put on paper. for an instant the ship was befouled by an acrid and blinding green cloud, and then there was only a venomous seething astern; where- god in heaven- the scattered plasticity of that nameless sky-spawn was nebulously recombining in its hateful original form, whilst its distance widened every second as the alert gained impetus from its mounting steam. that was all. after that johansen only brooded over the idol in the cabin and attended to a few matters of food for himself and the laughing maniac by his side. he did not try to navigate a

HP LOVECRAFT THE LURKING FEAR

lthy weeds as faint glows of lightning penetrated the weeds outside and illumined the chinks in the upper wall. every second i was consumed with a mixture of fear and curiosity. what would the storm call forth-or was there anything left for it to call? guided by a lightning flash i settled myself down behind a dense clump of vegetation, through which i could see the opening without being seen. if heaven is merciful, it will some day efface from my consciousness the sight that i saw, and let me live my last years in peace. i cannot sleep at night now, and have to take opiates when it thunders. the thing came abruptly and unannounced; a demon, ratlike scurrying from pits remote and unimaginable, a hellish panting and stifled grunting, and then from that opening beneath the chimney a burst of

s phantasms and kaleidoscopic mutations of a ghoulish, remembered scene; forests of monstrous over-nourished oaks with serpent roots twisting and sucking unnamable juices from an earth verminous with millions of cannibal devils; mound-like tentacles groping from underground nuclei of polypous perversion. insane lightning over malignant ivied walls and demon arcades choked with fungous vegetation. heaven be thanked for the instinct which led me unconscious to places where men dwell; to the peaceful village that slept under the calm stars of clearing skies. i had recovered enough in a week to send to albany for a gang of men to blow up the martense mansion and the entire top of tempest mountain with dynamite, stop up all the discoverable mound-burrows, and destroy certain over-nourished tree

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

o, because in seafarint days what profited the master of a ship gen'lly profited the crew proportionate. most of the folks araound the taown took the hard times kind o' sheep-like an' resigned, but they was in bad shape because the fishin' was peterin' aout an' the mills wan't doin' none too well "then's the time obed he begun a-cursin' at the folks fer bein' dull sheep an' prayin' to a christian heaven as didn't help 'em none. he told 'em he'd knowed o' folks as prayed to gods that give somethin' ye reely need, an' says ef a good bunch o' men ud stand by him, he cud mebbe get a holt o' sarten paowers as ud bring plenty o' fish an' quite a bit of gold. 0' course them as sarved on the sumatry queen, an' seed the island knowed what he meant, an' wa'n't none too anxious to get clost to sea-th

garrison hey? heh, heh, heh, heh. shapes talkin' sign language with their hands. them as had reel hands "wal, sir, that was the time obed begun to git on his feet agin. folks see his three darters a-wearin' gold-like things as nobody'd never see on 'em afore, an' smoke stared comin' aout o' the refin'ry chimbly. other folks was prosp'rin, too- fish begun to swarm into the harbour fit to kill' an' heaven knows what sized cargoes we begun to ship aout to newb'ry-port, arkham, an' boston. t'was then obed got the ol' branch raitrud put through. some kingsport fishermen heerd abaout the ketch an' come up in sloops, but they was all lost. nobody never see 'em agin. an' jest then our folk. organised the esoteric order 0' dagon, an' bought masoic hall offen calvary commandery for it. heh, heh, heh

s-antly undulating column on the far-off ipswich road. and then both stench and sounds grew stronger, so that i paused shivering and grateful for the cut's protection. it was here, i recalled, that the rowley road drew so close to the old railway before crossing westward and diverging. something was coming along that road, and. i must lie low till its passage and vanishment in the distance. thank heaven these creatures employed no dogs for tracking- though perhaps that would have been impossible amidst the omnipresent regional odour. crouched in the bushes of that sandy cleft i felt reasonably safe, even though i knew the searchers would have to cross the track in front of me not much more than a hundred yards away. i would be able to see them, but they could not, except by a malign miracl

HP LOVECRAFT THE STATEMENT OF RANDOLPH CARTER

sk you to stay on the surface" he said "but it would be a crime to let anyone with your frail nerves go down there. you can't imagine, even from what you have read and from what i've told you, the things i shall have to see and do. it's fiendish work, carter, and i doubt if any man without ironclad sensibilities could ever see it through and come up alive and sane. i don't wish to offend you, and heaven knows i'd be glad enough to have you with me; but the responsibility is in a certain sense mine, and i couldn't drag a bundle of nerves like you down to probable death or madness. i tell you, you can't imagine what the thing is really like! but i promise to keep you informed over the telephone of every move--you see i've enough wire here to reach to the center of the earth and back" i can s

HP LOVECRAFT THE TOMB

about to be proclaimed to the world? imagine my delighted astonishment on hearing the spy inform my parent in a cautious whisper that i had spent the night in the bower outside the tomb; my sleep-filmed eyes fixed upon the crevice where the padlocked portal stood ajar! by what miracle had the watcher been thus deluded? i was now convinced that a supernatural agency protected me. made bold by this heaven-sent circumstance, i began to resume perfect openness in going to the vault; confident that no one could witness my entrance. for a week i tasted to the full joys of that charnel conviviality which i must not describe, when the thing happened, and i was borne away to this accursed abode of sorrow and monotony. i should not have ventured out that night; for the taint of thunder was in the cl

HP LOVECRAFT THE WHITE SHIP

from over the flowery meadows and leafy woods brought a scent at which i trembled. the wind grew stronger, and the air was filled with the lethal, charnel odor of plague-stricken towns and uncovered cemeteries. and as we sailed madly away from that damnable coast the bearded man spoke at last, saying "this is xura, the land of pleasures unattained. so once more the white ship followed the bird of heaven, over warm blessed seas fanned by caressing, aromatic breezes. day after day and night after night did we sail, and when the moon was full we would listen to soft songs of the oarsmen, sweet as on that distant night when we sailed away from my far native land. and it was by moonlight that we anchored at last in the harbor of sona-nyl, which is guarded by twin headlands of crystal that rise

hat we know elsewhere; or at least so men relate. but the bearded man said to me, beware of those perilous seas wherein men say cathuria lies. in sona-nyl there is no pain or death, but who can tell what lies beyond the basalt pillars of the west? natheless at the next full moon i boarded the white ship, and with the reluctant bearded man left the happy harbor for untraveled seas. and the bird of heaven flew before, and led us toward the basalt pillars of the west, but this time the oarsmen sang no soft songs under the full moon. in my mind i would often picture the unknown land of cathuria with its splendid groves and palaces, and would wonder what new delights there awaited me. cathuria, i would say to myself, is the abode of gods and the land of unnumbered cities of gold. its forests ar

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

k such questions. let me get a book which i think will make a good test" he turned toward the door to the library, phillips dazedly following in a kind of automatic way. aspinwall remained where he was, studying closely the hindoo who confronted him with abnormally impassive face. suddenly, as chandraputra clumsily restored the silver key to his pocket the lawyer emitted a guttural shout "hey, by heaven i ve got it! this rascal is disguise. i don't believe he's an east indian at all. that face-it isn't a face, but a mask! i guess his story put that into my head, but it's true. it never moves, and that turban and beard hide the edges. this fellow's a common crook! he isn't even a foreigner- i've been watching his language. he's a yankee of some sort. and look at those mittens- he knows his

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

y grandmother is a witch. my grandmother's great grandmother was a witch. i was not ordained a witch at seven. i didn't get started on sex until a bit later. for a minute i got a little jumpy when you said my heart was black. but was relieved when you said the colour is still red. i quit smoking six years ago and thought maybe that hadn't been any too soon! besides black is beautiful baby. why in heaven's name (if you will pardon the expression) should i ever care to repent three years. only to become a someone else who is not a witch? i like being a witch. as a witch i am cuter, sexier, smarter, happier, more popular, more powerful, and continuously sought after by the cutest, sexiest, smartest, happiest, more popular, more powerful males in town. i see no reason to give all this up. just

INFERNAL SABBAT LIVE

of fire similar to the djinn, yet not of light as other angels. it is this fire which makes azazel the brightest angel among the others. azazel was the preacher to all angels in pre-eternity, seated beside the throne in glory. god created man and demanded all angels bow to his creation, azazel refuses. he claims fire (the psychic) to be superior to clay (material, and considered it a test that in heaven azazel was the highest angel preaching the light of god, when cast to earth became the instructor to man and woman in the arts of sorcery and magick. azazel (lucifer) was the brightest angel as he was made of flame, which held in itself the light source devoid and separate from the other elements. azazel later called shaitan held a precious balance within itself; it is the coincidentia oppo

INITIATION INTO HERMETICS

s is the positive explanation of so many tales in which saints have been seen at the same time in different places and even have been working there. the astral plane has various kinds of inhabitants. first of all, there are the deceased ones who having left the earth are abiding in the corresponding density-degree, according to their spiritual maturity, which is designated by various religions as heaven or hell, the adepts seeing only symbols therein. the nobler, purer and the more perfect an entity happens to be, all the purer and finer will be the density-degree of the inhabited astral plane. little by little, the astral body is dissolving, until it has become suitable to the degree of vibrations of the respective step of the astral level, or identical with it. as you see, this identific

, you will find that there is no death at all, in the true sense of the word, but everything goes on living, transmuting and becoming perfect according to primitive laws. therefore a magician is not afraid of death, for he believes the physical death to be only a transition to a subtler sphere, the astral plane, and from there to the spiritual level, and so on. consequently he will not believe in heaven nor in hell. the priests of the various religions stick to these fancies solely to keep their kids to the point. their moralizing serves only to provoke fear of the hell or the purgatory and to promise heaven to morally good people. average people, as far as they are religiously inclined, are favorably influenced by such a point of view for, from fear of hell, they will try to be good. but

IRISH WITCHCRAFT AND DEMONOLOGY

blin by warrant of the lord king was sent into england, therefore further proceedings shall cease" 1 his ultimate fate is not known; nor is it easy to see why punishment was not meted out to him in ireland, as he had directly contravened section 4 of the elizabethan act. possibly the case was unique, and so king james may have been anxious to examine in person such an interesting specimen. if so, heaven help the poor parson in the grip of such a witch hunter. in the year 1609 there comes from the county of tipperary a strange story of magical spells being counteracted by the application of a holy relic; this is preserved for us in that valuable monastic record, the triumphalia s. crucis. at holy cross abbey, near thurles, there was preserved for many years with the greatest veneration a su

ssed, as both parishes are only a few miles distant from killenaule. somewhat similar tales, although not so full of marvellous detail, are reported at different periods from the west of ireland. such indeed seem to have been the origin of the belief in that mysterious island p. 155 o'brasil, lying far out in the western ocean. about the year 1665, a quaker pretended that he had a revelation from heaven that he was the man ordained to discover it, and accordingly fitted out a ship for the purpose. in 1674, captain john nisbet, formerly of co. fermanagh, actually landed there! at this period it was located off ulster. 1 between the clergy and the witches a continuous state of warfare existed; the former, both protestant and roman catholic, ever assumed the offensive, and were most diligent

ance of a knife, but we still acknowledge our descent by giving expression to the strange beliefs that lie in some remote lumber-room at the back of the brain. but it may be objected that belief in witches, ghosts, fairies, charms, evil-eye &c &c, need not be put down as unreasoning superstition, pure and simple, that in fact the trend of modern thought is to show us that there are more things in heaven and earth than were formerly dreamt of. we grant that man is a very complex machine, a microcosm peopled with possibilities of which we can understand but little. we know that mind acts on mind to an extraordinary degree, and that the imagination can affect the body to an extent not yet fully realised, and indeed has often p. 252 carried men far beyond the bounds of common-sense; and so we

ISIS UNVEILED

acting diametrically in opposition to their gotta moral precepts, but nevertheless sitting in judgment over the whole worid. when dying on the cross, the martyred man of sorrows forgave his enemies. his last wonis were a prayer in their behalf. he tau^t his disdptes to curse not, but to bless, even their foes. but the hdrs of 11. a.sapolcgg. 1 1 7, 9. digitizecoy google ca-raouc blaspheuy against heaven 9 st. peter, the adf-constituted representatives on earth of that same meek jesus, unhesitatingly curse whoever resists their despotic will. besides, was not the 'son' long since crowded by them into the background? hey make thar obeisance only to the dowager mother, for according to thor teaching again through 'the direct spirit of god' she alone acts as a mediatrix. the oectunenical counc

d? hey make thar obeisance only to the dowager mother, for according to thor teaching again through 'the direct spirit of god' she alone acts as a mediatrix. the oectunenical council of 1870 embodied the teaching into a dogma, to disbelieve wliicb is to be doomed forever to the 'bottomless pit' the work of don pasquale di franciscis is positive on that point; for he tells ua that, as the queen of heaven owes to the present pope "the finest gem in her coronet" since he has conferred on her the uniexpected honor of becoming suddenly immaculate, thne b nothing she cannot obtain from her son for "her church" some years ago certain travelers saw in bari, italy, a statue of the madonna, arrayed in a flounced pink skirt over a swelling crinolirtel pious pilgrims who may be anxious to examine the

xcept those who had belonged to the neo-platonic school, were able to comprehend. origen understood it well, having been a pupil of ammonious saccos; therefore we see him bravely denying the perpetuity of hell-torments. he maintains that not only men, but even deinls (by which term he meant disembodied human sinners, after a certain duration of punishment shall be pardoned and finally restored to heaven* in consequence of this and other such heresies origen was, as a matter of course, dled. many have been the learned and truly inspired speculations as to the locality of hell. the most popular were those which placed it in the center of the earth. at a certain time, however, skeptical doubts which disturbed the placidity of faith in this highly-refreshing doctrine arose in consequence of th

nciple of the creation, instead of its beginning, in such a case we will clearly perceive that moses never meant to say fis. d prine. ill, t. 56. stnm, vi, v. 57. ctmm. in rtmonim. 58. vni "things created' s 8, ap. photitu, bmiouuea. 50. mara nmkhlm. ii. 30; p. 274. 60. bu. crit. dn maniekitme, tie. i, p. 291 (uv. vi, i. 61. a. rmb: cydopaedia. art 'kabkla' digitizecoy google 3e isis dntehed that heaven and earth were the first works of god. he only said that god created heavea and earth through the prindpu, who is his son. it is not the time he points to, but to the immediate author of the creatichi" angels, according to augustine, were created b^ore the firmament, and according to the esoteric interpretation, the heaven and earth were cre- ated after that, evolving from the second princi

is his son. it is not the time he points to, but to the immediate author of the creatichi" angels, according to augustine, were created b^ore the firmament, and according to the esoteric interpretation, the heaven and earth were cre- ated after that, evolving from the second principle or the logos the creative deity "the word priticipe" says beausobre* quoting augus- tine "does not mean that the heaven and earth were created before anything else, for, to begin with, the angeu were created before that; but that god did everything through his wisdom, which u his verlmm, and which the christian bme named the beginning" thus adopting the exo- teric meaning of the word abandoned to the multitudes "hie kabala the oriental as well as the jewish shows that a number of emanatione (the jewish sephi

JASMUHEEN THE FOOD OF GODS

et light& the north star: in the teachings of the ancient tao, it is said that the violet light spectrum comes to our physical earth through the fixed point of the north star and that when we connect with this star we are free from the pull of the natural life/death cycles of the earth. the taoist talk about the source of supreme nourishment as wu chi, a centre of universal energy from which both heaven and earth are born. the taoist masters say that there are 3 gateways in the body to receive wu chi nourishment and these are the upper tan tien which is our brow chakra, the middle tan tien which is our heart chakra and the lower tan tien which is our sacral chakra and that when tuned, these three energy centers connect the heaven and earth within us. the tao heart has seven layers, seven e

and seven states of compassion. in his free booklet on darkness technology mantak chia writes on page 7: the emanation of infrared light of the big dipper, combined with the violet rays of the north star, has a positive, nurturing effect upon the bodies and minds of those who know how to access it. taoists believe that the violet star, the big dipper and the other constellations form the gates of heaven. all living things must pass through these gates to return to their source of origin, the wu chi, which is the state of oneness with the tao. according to dimensional biofield science, the tao or oneness expresses itself in a human bio-system as the conscious force that i call the dow. mantak also writes on page 8: the pineal, as yang, is balanced by the yin of the hypothalamus gland. the t

scale, the lowest aspect of akasa, is astral light, cosmic substance, matter, the omega of being. akasa is the first born, the living fire, the deity pervading all things. in dimension it is infinite, and is differentiated from space and time in that it is the material cause of sound. this is an aspect of akasa called aditi in sanskrit, a higher principle than astral light. this is the melodious heaven of sound, the abode of the chinese deity kwan-yin, whose name means divine voice. this voice is a synonym of the word, speech as an expression of divine nutrition: the madonna frequency& the food of gods with jasmuheen 75 thought. kwan-yin is the magic potency of sound in nature, whose voice calls forth the elusive form of the universe out of chaos. the kwan yin vibration is also an aspect

n, controller of destinies. etain. celtic moon goddess, wife of midir king of the underground, symbol of fertility. teaches us to be shining wherever we are. arianrhod. welsh triple moon goddess, keeper of the heavens and cycles and changes of time. nurtures us thru dark night of soul changes. and some of the egyptian goddesses. ishtar. babylonian creator goddess, the source of all life. queen of heaven, giver of light, represents being active and strong. isis. moon goddess, mother and giver of all life. goddess of agriculture, medicine and wisdom, isis represents total femininity. hathor. the mother of all gods and goddesses. goddess of love, mirth, beauty and sensual pleasure. sustainer, destroyer, creator. divine nutrition: the madonna frequency& the food of gods with jasmuheen 80. bast

ss and abundance. blesses us with coming joy, abundant life and hope. other goddesses who have made an impact through time are. kwan yin. chinese goddess of infinite mercy and compassion. said t0 be born from buddha s tears for the suffering of the world. protects women and children and works with the healers of the world. mother mary. the creator goddess known as stella maris and associated with heaven and sea. mary reminds us to be gentle and compassionate to our selves and to all others. divine nutrition: the madonna frequency& the food of gods with jasmuheen 81. pachamama. earth goddess of peru known for inspiring healing and wholeness and holiness when we open to mother earth and commune with her. nut. egyptian goddess of the night sky who reminds us to open up to the mystery of life

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

t in t solomon s temple. 55 after ages this was the case. we are sure that a fire from the lord consumed upon the altar the burnt-offering of aaron (leviticus ix. 24; and so it did the sacrifice of gideon, both the flesh and the unleavened cakes (judges vi. 21. when david built an altar unto the lord, and offered burnt -offerings and peace-offerings, and called upon the lord, he answered him from heaven by fire, upon the altar of burnt-offerings (1 chronicles xxi. 26. the same thing happened at the dedication of solomon s temple: the fire came down from heaven, and consumed the burnt-offering and the sacrifices, and the glory of the lord filled the house (2 chronicles vii. i. and much about a hundred years afterwards, when elijah made that extraordinary sacrifice in proof that baal was no

ess of their childlike, innocent first state that of sinless virginity hid themselves and shunned their own light in the umbrage of paradise, all at once convicted to the certainty that they must hide, because they were exposed, and that they had themselves broken that original intention regarding them. suffer the little children to come unto me, and forbid them not, for of such is the kingdom of heaven. that is, the innocent children should come up for salvation, who, though suffering under the mortal liability incurred by all flesh in that first sin (and incident in the first fall, which has empoisoned and cursed all nature, are yet free by the nature of their ungrown possibility, and from their unconsciousness of it. they know not the shame of the condition adult, and therefore they bea

strology was the mother, as she was the precursor, of astronomy, and was once a power; into whatever mean roads the exercise of the art of her servants has strayed now, in unworthy and indign divination, and in the base proffer of supposed gipsy arts ministration becomes ridiculous (or made so, which was once mighty and sublime. the pyramidal or triangular form which fire assumes in its ascent to heaven is in the monolithic typology used to signify the great generative power. we have only to look at stonehenge, ellora, the babel-towers of central america, the gigantic ruins scattered all over tartary and india, to see how gloriously they symbolised the majesty of the supreme. to these uprights, obelisks, or lithoi, of the old world, including the bethel, or jacob s pillar, or pillow, raise

al, or changing, in reverse, monthly spaces, each of thirty degrees, and again comprising six radii of this celestial wheel, or this ezekiel's wheel. the turning-point is virgo- scorpio, which, until separated in the mythical interruption from without at the junction-point, between ascent and descent, were the same single sign. the latter half (or left wing of this grand zodiacal army, or host of heaven, drawn up in battle array, and headed as, by a figure, we shall choose to say by the archangel michael, or the sun, at the centre, or in the champion, or conquering, point) is called by the cabalists and therefore by the rosicrucians the abstract microcosmos, in which microcosm, or little world, in opposition to the macrocosm, or great world, is to be found man, as produced in it from the o

ars, what was the tower of babel but a gigantic monolith? perhaps to record and to perpetuate this ground-fire of all; to be worshipped, an idol, in its visible form, when it should be alone taken as the invisible thought: fire to be waited for (spirit-possession, not waited on (idolatry. therefore was the speech confounded, that the thing should not be; therefore, under the myth of climbing into heaven by the means of it, was the first colossal monolithic temple (in which the early dwellers upon the earth sought to enshrine the fire) laid prostrate in the thunder of the great god! and the languages were confounded from that day, speech was made babble thence its name, that the secret should remain a secret. it was to be only darkly hinted, and to be fitfully disclosed, like a false-showin

JESSUP MK THE CASE FOR THE UFO

ainly there is every reason to believe that his is the correct approach: indeed, many of his conclusions will be difficult, if not altogether impossible to refute! having brought to the case for the ufo his ability to reason clearly, to research assiduously and to write lucidly and effectively, mr. jessup has performed a valuable service to all of us who know and believe_"there are more things in heaven and earth than are dreamt of in (our) philosophy" frank edwards jemi; he may reason clearly but only to the point where logical deduction stops& emotionalism takes over, as do all humans. mortification or pride or lack of enough evidence may put him on a soap-box level. yet, he is a scientist and as such may show no such traits, as are ;usually found in gaiyari. i see your point, jemi, he c

ook like the truck-delivered variety, but did have something of the appearance of hail, except for the dimensions. all three declared that the pieces were not dry ice, and both drs. tipton and treadwell agreed that there had been no airplanes heard overhead, before or after the ice fell. after hearing this story, i turned to my bible, revelations 16:21 "and there fell upon men a great hail out of heaven, every stone about the weight of a talent" according to a dictionary definition, a talent is fifty-eight pounds. can you explain this mystery? lewis w. mathews, fort worth, texas now how do we interpret these strange falls of ice? what, after careful consideration, do they mean to us? 52 we have already enough data to indicate three classes of falling ice (1) real hailstones, from thunderst

e (e) falls of items blown off other exploding planets. we cannot forever ignore the immense antiquity of some archaeological items. it is not fashionable with archaeological circles, which is anything but an exact science, to admit the existence of culture or rather civilization, more remote than that of the historically recorded egyptians and orientals: four to seven thousand years at most; and heaven forbid if one suggests advanced races in eras of ten, twenty, forty, or one hundred thousand years ago. yet no scientist has found a logical common denominator for the various races, cultures, and civilizations of which we have unmistakable records, except that of a common source predating the egyptians, the chinese, the indians (asiatic, the incas, and the mayas, and in fact all branches c

on their bellies..3) they went to the king? to report it. his majesty ordered..4) has been examined..5) as to all which is written in the papyrus rolls of the house of life his majesty was meditating upon what happened. now, after some days had passed over those things, lo! they were more numerous than "anything" they were shining in the sky more than the sun to the limits of the four supports of heaven..6) powerful was the position of the fire circles. the army of the king looked on and his majesty was in the midst of it. it was after supper. thereupon they (the fire circles) went up higher directed to the south. fishes and volatiles fell down from the sky (it was) a marvel never occurred since the foundation of this land. caused his majesty to brought incense to pacify the hearth..9 (to

ns of the electrical nature of the comet's condition are about on an intellectual par with his soaring hypothecations on the portents of the great pyramid. all we need to know is that 161 tebbutt's comet partook of the generally anomalous celestial turbulence of the comet years, in which it was one of the most exotic displays, and helps to establish that there are more things between th earth and heaven than meet the unwary eye of our proud but ignorant race. no one has yet fully explained the fact that a body, so ethereal as a comet, does, at time emit light which is apparently of it own generation; nor have the apparently self-generated movements of the inner particles of the comet's nucleus been explained. no one, thus far has suggested that these lights and great tails might offer a me

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

lqayam (los angeles: cherub press, 2001. kuyt, annelies. ghasidut ashkenaz on the angel of dreams. a heavenly messenger reflecting or exchanging man fs thoughts, h in creation and re-creation in jewish thought [festschrift in honor of joseph dan on the occasion of his seventieth birthday, edited by rachel elior and peter schafer. tubingen: mohr siebeck, 2005. gr. el eazar of worms fs estairway to heaven, f h jewish studies between the disciplines [papers in honor of peter schafer on the occasion of his sixtieth birthday (leiden. boston: brill, 2003. marcus, ivan. gthe devotional ideals of ashkenazic pietism, h in jewish spirituality i: from the bible through the middle ages, edited by arthur green (new york: crossroad, 1986. gexegesis for the few and the many: judah ha-hasid fs biblical co

s the primal swirlings of the path which eventually leads to jewish (and christian) mysticism, beginning with zoroastrian concepts, tracing their development in jewish apocalyptic, finally landing in the book of revelation. this last turn may seem to veer off track unless one keeps in mind the fundamentally jewish character of this mystical apocalypse. for grounding in the theme (the ascension to heaven) taken up by the ancient jewish mystics associated with the merkabah and hekhalot, a most informative source is martha himmelfarb fs ascent to heaven in jewish and christian apocalypses (new york/ oxford: oxford university press, 1993. on a somewhat different tack, though holding onto the thread begun with the last two selections, is markus n.a. bockmuehl fs revelation and mystery in ancien

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

293. the planetary gods of mesopotamia the mesopotamian pantheon is quite tangled because different cultures and ages have added to it. e.g. sumerians honoured ca 1000 gods, about fifty of whom were considered the main gods, and especially important were seven gods. the great seven. the functions of different gods tended to vary by city states, but of the great seven an was universally the god of heaven, enlil. the god of air and earth, and enki. the god of water and wisdom; less important were utu. the sun god, nanna. the moon god, inanna. the goddess of love and war, and ninhursag, the mother of gods (kramer 1977: 122.130; 146.152. the name and status of the main god depended on who had the power. in sumerian times, the greatest god was an, whose son was enki. in the old babylonian perio

hout a hint of doubt. with the rest, however, there are problems. for an estonian, the concept of stars as a heavenly writing. akkadian .i ir .ame or .i ir bur me. sounds quite homely. esarhaddon, a megalomanic assyrian king, said all the stars to be letters in which his name is written (rainer 1995: 9. subsequently, sumer akkad planet main portfolio of the god in akkadian tradition an anu god of heaven enlil marduk (b l) jupiter main god, god of air and earth enki ea god of waters and wisdom nanna sin moon moongod, god of fertility and prosperity utu .ama. sun sungod, god of justice inanna i.tar venus goddess of love and war (ninurta) nabu mercury god of wisdom and writing (savior, redeemer) ninurta ninurta saturn god of war and hunting? nergal mars god of plague, famine, war, and the und

s, and in the presence of assur, anu, enlil, ea, sin, shamash, adad, marduk, nabu, nusku, urash, nergal, ninlil, ishtar of niniveh, ishtar of arbela i tar, by all the gods in [the cities of] assur, niniveh, kalah, arbela, kakzu, harran, by all the gods of assyria, by all the gods in babylon, borsippa, nippur, by the gods of sumer, all of them, by the gods of the lands, all of them; by the gods of heaven and earth (lindsay 1971: 42) planets are named first to stress their importance. a closer look reveals also that the god of a planet and its corresponding god are named separately in the list. first of all, this is valid about i.tar, but such splitting can be seen in case of four other planets with the exception of the moon and the sun. quite often, planet names tend to have the determinati

tten by a sumerogram a..me, akkadian .am.u. sun as the god of justice or just judgement is symbolized in the assyrian tree of life by the number 20 (5 in cabala, that resides directly below the number that symbolizes the moon in the pillar of justice in tree of life (parpola 1998. sumerian utu has never been as popular as semitic .ama, warrior and god of justice with a cosmic importance, glord of heaven and earth h. the extent of .ama. fs popularity can be observed from the great number of people named after him, from cylinder seals, and the considerable number of hymns and prayers dedicated to his honor. some of these hymns have a poetic structure imitating the movement of the planet (leick 148 .ama. started to lose his positions with the rise of state gods like marduk and assur. like the

at (rochberg 1998: 28; reiner 1995: 7. in any case, dil-bat is predominant (see e.g. reiner 1998. other gods have been related to venus as one of the most popular celestial bodies, but these do not always appear in the names of the planet. e.g. nanaya, sumerian goddess of physical love, semitic goddess aya and west semitic a.tarte. an important appellation dnin.an.na is actually nin-ana, elady of heaven f, the earlier form of sumerian war and love goddess inanna fs name (ninurta was often called inurta in assyria) likewise, du.dar/di.-tar marks the semitic goddess i.tar (neo-assyrian iss r) who corresponds to inanna. there are also similar-sounding designations coming from the meaning elady of heaven f: dnin.an.na figure 9. common versions of venus in cuneiform: d15, muldil(i)-bat, di.-tar

KETAB E SIYAH

e called thus and with which gods they were related to. translated by raul veede 30 pl name mul.apin, en .ma, horoscopes minor sources r sin d3ot. 464 4 apostacy hear me o my prophet! when yet was the world of old new-born and the first winter's snow, like blossom had not yet fallen, shrouding the grass of the first spring, then was i the noblest of all the angels, the noble potentates of supreme heaven. to god alone was my fealty owed, and all others, to me, theirs. for, of all the shining sons of heaven, the king of the world loved me best. i was adorned in gilded brilliance brighter than the noonday sun of arabia. a robe woven of a hundred diamonds wrapped round my princely shoulders. to me were there seven hundred concubines. they were more beautiful than loti or roses, their caresses

efute the report of all his sons that cry out for justice against such treason? let us then go to him and bring our case before time has run its course to our defeat. gabriel, you are the swiftest of us, fly on before, on gilded wings of wind swifter than a hurricane, and bring this dire report to god before he is yet further wronged by him that was our brother" thus did michael win the hearts of heaven's hosts, turning them against their vice-regent and rousing them to perverse rebellion and to their ruinous defeat. they raised their voices in a cry calling for terrible vengeance against me in their cankered envy, eating at their souls from within and making virtue into vice. thus fell the dominion of the elohim. gabriel rose high above the elohim below and, upon swift wings of purest gol

and held by a clasp of gold bestudded with many precious stones. he held a sceptre in his hand carved of a single ruby, huge and bright, and wore upon his head a crown that shone with all the light that was ever seen in the sky, the light of a thousand stars. thus spoke gabriel to that most majestic king "almighty and eternal, lord of infinitude, tyrant of existence, all-illumining light, king of heaven, conqueror of earth, father of the elohim, architect of creation, master of the planets, orchestrater of the stars, proclaimer of destiny, keeper of wisdom, 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 t

re his crime and, in thus doing, gives impetus to his sin, translating evil thought unto evil design, making action of foul conspiracy. act swift, my father, else we are undone by the evil of the treacherous one. call him to trial and let us prosecute; there is not one amongst the elohim who will not testify to his crime. let him stand accused and condemned then cast him from the eternal light of heaven unto the searing flames of hell, no less does he deserve from us whom he has so betrayed and from you whom he has wronged with such audacity and impiety. no longer is he brother or son but rather deceiver, ruiner, villain. spare not the treasoner your wrath" hearing these words from the false lips of gabriel, once my brother and comrade, did my father bow his head in grief, stopping up his

eigned pain. now he knelt once more before his lord and, clutching his father's ancient hand, gazing with beseeching eyes filled with deceit and darkness, though that blind archon did not see the vice that burned like venom in those once bright and flawless orbs, and implored thus of the pristine king "almighty and eternal, lord of infinitude, tyrant of existence, all-illumining light, 17 king of heaven, conqueror of earth, father of the elohim, architect of creation, master of the planets, orchestrater of the stars, proclaimer of destiny, keeper of wisdom, 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, indeed i wish and pray most solemnly that i w

KNOWLEDGE LECTURE ONE

ulate as the waves that vibrate through eternity. osiris has been claimed with acclamation, and ordained to rule among the gods. enthroned in the domain of horus where the spirit and body are united in the presence of the ancient of days. blotted out are the sins of his body in passion. he has passed the eternal gate, and has received the new year feast with incense, at the marriage of earth with heaven "tum has built his bridal chamber. rururet has founded his shrine. the procession is completed. horus has purified, set has consecrated, shu made one with osiris, has entered his heritage "as tum he has entered the kingdom to completed union with the invisible. thy bride, o osiris, is isis, who mourned thee when she found thee slain. in isis, thou art born again. from nephthys is thy nouris

LAITMAN M FROM CHAOS TO HARMONY

dam, humanity was centered around ancient babylon, and that is where the first outbreak of egoism occurred. as a result, people began to want to dominate nature and the world, and to exploit everything to their own benefit. this outbreak of egoism was allegorically described as the building of the tower of babel: come, let us 158 from chaos to harmony build us a city, and a tower, with its top in heaven (genesis, 11:4. however, the babylonians plot failed because it is impossible to satisfy the ego directly. as their egos grew, it separated them from one another. previously, the people of babel had lived as one people. but now, when the ego began to speak in them, they stopped understanding each other. this moment is described as the evolution of different languages. thus, hatred drew them

LAITMAN M KABBALAH REVEALED

leasure. for example: if i m crazy about tuna, it doesn t mean that the tuna has any pleasure within it, but that a pleasure in the form of tuna exists in me. ask any tuna if it enjoys its own flesh. i doubt it would answer positively. i might tactlessly ask the tuna, but why aren t you enjoying it? when i take a bite of you, it tastes so good k and you have tons of tuna! if i were you, i d be in heaven. of course, we all know this is not a realistic dialogue, and not just because tuna don t speak english. we instinctively feel that tuna fish can t enjoy their own flesh, while humans can very much enjoy the taste of tuna. 46 kabbalah revealed why this human enjoyment of the taste of tuna? because we have a desire for it. the reason tuna fish can t enjoy their own flesh is that they have no

nths? probably not. but this is exactly what babies are required to do. they have no choice in the matter. in fact, the only reason they agree to it is because they don t know anything else. but surely there is only so much pleasure they can derive from eating, other than filling their empty stomachs. now, think of the baby s mother. imagine her face glowing as she is feeding her child. she is in heaven just watching her child eat healthily. the baby may (at most) be content, but the mother is elated. here s what happens: both the mother and the child enjoy the child s desire for food. but while the child s focus is on its own stomach, the mother s pleasure is infinitely greater because of her delight in giving to her baby. her focus is not on herself, but on her child. it is the same with

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

imply because human beings cannot comprehend how such feelings can exist at all, as everyone seemingly requires an incentive to perform any act. in fact, without personal gain, people aren t prepared to extend themselves. that is why a quality such as altruism can only be imparted to us from above, and only those who have experienced it can understand it. but if this quality is awarded to us from heaven, why then, should we try so hard to attain it? won t our labors fail to yield any results by themselves, until the creator helps us and consigns to us new qualities and new natures? the fact is, we must pray from below and request these changes. we must, express a strong desire for the creator to change our qualities, for only if the desire is really and truly strong will the creator grant

sm, which i must leave behind. and since i do not yet have any other senses, i cannot listen to you, but only to those great sages who have already entered- 96- attaining the worlds beyond the higher worlds and know how a person should act. and if my heart is becoming even more selfish, it means that i have made progress and thus deserve to have a little more of my true egoism revealed to me from heaven" in response, the creator will reveal himself to us, so that we will feel his greatness and will involuntarily become his slaves. at that point, we will no longer experience any temptations of the body. this process signifies the replacement of the "stone" heart, which is aware only of itself, with a "flesh" one that is aware of others. counteracting the desire for- 97- 11 inner motion and

s, that is, egoistic desires, begin to press him, this is the beginning of his spiritual liberation" rabbi yehuda ashlag said, commenting on kabbalah "all is in the hands of god, except the fear of god: in respect to everything that a person asks of the creator, the almighty decides whether to grant that person what is asked of him or not to grant it. however, the request to grant one the fear of heaven is not decided by the creator, but if a person truly yearns to have the fear of god, he will surely be granted this request" stages of correction- 363- 28 not for one s self life is considered to be a state in which we perceive desires for attaining pleasure, either from receiving or from giving. if the desire to attain pleasure disappears, then the new state is that of unconsciousness, fai

LAITMAN M THE KABBALAH EXPERIENCE

as this was the sole purpose for which the pain was sent. at the end of correction, when we will have used all our powers and desires correctly, there will be no room for even the smallest hint of pain. on the contrary, we will feel wholeness, pleasure and serenity. t h e m e a n i n g o f ag o n y q: why does the creator force his creatures to suffer if he really wants to endow them with eternal heaven? a: man has asked that question since he was first created and in every generation since. there is no answer to this question. t h e k a b b a l a h e x p e r i e n c e 20 rav yehuda ashlag writes that it is impossible to understand the outcome of a process or assess it correctly when we are at its beginning, or its middle. only after we have gone the whole way, and are at the end of the pr

t in the future, you ll be able to feel the exact opposite: you will experience achievement, perfection, completeness and light. t h e k a b b a l a h e x p e r i e n c e 60 t h e a r i a n d k a b b a l a h i n m o d e r n t i m e s q: you said that the modern kabbalah was created by the ari, and was later renewed by rav yehuda ashlag. how can that be? we know that the torah was given to us from heaven and that it doesn t change; why then does kabbalah change, and moreover, how can people change it? isn t kabbalah a part of the torah? a: the whole of the torah relates only to the spiritual world. it explains it in the language of pictures, but not a single word of it speaks of our world. it does, however, make use of words to explain the structure of the spiritual world and how it dominat

till man must believe them, because that is what the lord had stated about him. s p i r i t ua l wo r k 183 and that is the secret of the unification of havayah elokim. havayah is private providence, where god is everything and needs not the help of dwellers of clay houses. elokim, in hebrew numerology equals nature, where man behaves according to the nature that he had imprinted in the corporeal heaven and earth. when man keeps their laws as all other animals, but along with that believes in havayah, that is in private providence. by that he is found to be uniting the two in one, and thus brings great contentment to his maker and illumination in all the worlds. now we can understand the three aspects: mitzva, sin and choice. the mitzva is the place of holiness, the sin- the place of the e

that happens is for your own good because a friend recommends it. here is a question for you: if a friend criticizes you, should he take into account the possible ramifications, your possible reaction to his criticism? why can t you relate to his criticism in the same way that he criticizes you? why can t you counter-accuse him? why do you need to relate to the opinion of a friend as a voice from heaven? doesn t he stop being your friend then, and become a representative of the creator? we are dealing here with the wisdom of the kabbalah, the only system of attaining the creator, of entering the spiritual world. we have become a group in order to shorten the way as much as possible. we must treat everything that happens in the group as signs, instructions from the creator. we have no right

LAITMAN M THE PATH OF KABBALAH

ibe these spiritual feelings in words because the words and the letters in our language are valid only in the correction zone (until the world of atzilut, since that is from where they are taken. we cannot feel anything above the system of correction, and therefore cannot describe those feelings in words or define it in terms and concepts that we understand. the first verse in the torah speaks of heaven and earth. the two terms relate to two properties: an egoistic and an altruistic property. the egoistic property of earth (the soul) is corrected through the altruistic property of heaven. the entire process of correction is performed in seven spiritual degrees called seven days. of course, this does not refer to our earthly days, nor does the text relate to earthly nights and days, or ligh

its every act. this operation, the departure of the light from the vessel, is called restriction. the torah begins with the word, bereshit (in the beginning. it is the beginning of the process of the departure of the creation from the creator. the word, bereshit stems from the word, bar (outside, meaning the removal of creation from the creator so as to become a separate spiritual degree between heaven and earth. in the beginning, god created the heaven and the earth. heaven is the sefira of bina, which consists of altruistic properties. earth is the sefira of malchut, which consists of egoistic properties. man s soul hangs between these two properties, which are the basis upon which the entire universe is built. the torah begins with the creation of creation, the upper world, and the cre

llows it, because that is the creator s way of showing us how despicable and dirty we are. along with the desire will be the sensation of repulsion at such a desire appearing in us. that is why the recognition of evil exists. an ordinary person does not regard such desires as evil, but rationalizes, well, i m no different than anybody else. it is written that god said to abraham, look now towards heaven and promised him that his seed and his people would be like the stars in the sky innumerable. stars are sparks of returning light that broke from the collective soul. one collects these sparks, corrects them, t h e pa t h o f k a b b a l a h 132 and thus ascends. for that reason, the sparks, which are souls that rise upward, are called stars. the creator promised abraham that if he followed

recting of the desire must be changed. this is called the correction of the desire, and it is our goal and the only purpose for our being in this world, the lowest of all worlds (states of being. one can either work for the creator or for self; there is no in-between. 320 part six: genesis c h a p t e r 6 .1 t h e s e v e n da y s o f c r e at i o n it is written, in the beginning god created the heaven and the earth. now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of god hovered over the face of the waters. and god said 'let there be light' and there was light. and god saw the light, that it was good; and god divided the light from the darkness. and god called the light day, and the darkness he called night. and there was evening and there w

gh our own efforts, we will feel it as a creative process, as a romantic desire, and not as perpetual beating and torment. the first day of creation and god saw the light, that it was good; and god divided the light from the darkness (genesis 1:4. in the process of creation, we must equalize ourselves with the acts of the creator. hence, our first act should be dividing our thoughts between good (heaven) and bad (earth. this process is called the recognition of evil, meaning the understanding of what is evil. one begins to analyze which of his properties belongs to spirituality and which to corporeality, using kabbalah books and the environment of a group of kabbalists. the separation of these properties forms the first step toward correction. that is the first day of man s creation within

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ented the three aspects or persons of the trinity- osiris, isis and horus- as may be seen from the signs engraved on them (see fig. 1) which, however, is copied not from an egyptian altar, but from an illustration in mr. evans f book on crete; but at a later period we find only a double cube. 10. there were two pillars at the entrance to the temple, and on them were squares representing earth and heaven(*ibid, p. 44) one of them bore a name which signified gin strength h while the name of the other signified gto establish h(*ibid, p. 121) this gateway was regarded as leading to the higher world of amenti, the world where the soul was blended with immortal spirit, and thereafter established for ever; so this was the figure of stability. at the entrance of the lodge there were always two gua

d 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 the ibis head-dress of thoth, standing in an attitude strongly suggestive of the f c p c of f c, though not exactly agreeing with our present practice (see plate ii a) it is intended to represent an initiation, an

ugoeides of the greek philosophers, the glorified body in which the soul of man dwells in the subtle invisible world. bro. wilmshurst in the meaning of masonry also interprets the canopy as the aura of man, which is surely more reasonable than to suppose with dr. mackey that because the early brn. met on the highest hills and in the lowest vales this symbol must refer to the over-arching vault of heaven. 104. the altar 105. the altar should be in the middle of the square nearest to the r. w. m, though this differs in different obediences. in the grand lodge of england working there is generally no altar at all, or at the most only an appendage to the master fs pedestal; so that when the candidate is taking the o. he kneels before the pedestal of the r. w. m. in some lodges the altar is a l

f any consequence at the south pole. the southern pole of the heavens is situated in an unusually barren tract of the sky, and the nearest star of any consequence is that at the foot of the southern cross, which is no less than twenty-seven degrees from the pole. 149. on the tops of the two columns in the very ancient symbolism there were at first four lines or cross sticks, which were symbols of heaven and earth, as in fig. 3. 150. figure 3 151. 152. how the four quarters or the square, or rather the two squares, arose may be understood from fig. 4. 153. figure 4 154. 155. the first symbol shows the two eyes of north and south, with a connecting line. the second shows the line of shu, where he makes a division at the equinox, and thus forms two triangles of set and horus; and the third fi

quares, arose may be understood from fig. 4. 153. figure 4 154. 155. the first symbol shows the two eyes of north and south, with a connecting line. the second shows the line of shu, where he makes a division at the equinox, and thus forms two triangles of set and horus; and the third figure completes the square of the four quarters. it is said that tattu is thus the place established for ever, a heaven with its four quarters, as tat represents the earth with its four quarters. 156. figure 5 and 6 157. 158. in the hieroglyphs the form has become like fig. 5, while in the papyrus of ani it appears as in fig. 6. 159. dr. mackey has made a special study of these two pillars in their later jewish form. he speaks of them as memorials of god fs repeated promises of support to his people of israe

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

who were especially connected with the mysteries, who still play a most important part in the inner working of our masonic ceremonies to-day, are to be found the four children or brothers of horus, who are depicted in the well-known judgment scene as standing on a lotus before the throne of osiris. these represent the gods of the four quarters, or of the cardinal points, who support the canopy of heaven at its four corners. the god of the north was hapi, who bore the head of an ape; the god of the east was tuamutef, who bore the head of a jackal; amset or kestha ruled the south, and had the head of a man; while the west was governed by qebsennuf, whose head was that of a hawk(*sir e. a. wallis budge, the nile, p. 267, egyptian ideas of the future life, p. 107) 76. the truth underlying thes

yond the bare fact that he had passed the degree. the instruction in the greater mysteries was carried further and deeper as regards science and philosophy; a more advanced course of intellectual training was set before the students, which one might well call a research into the more hidden paths of nature and science. at the same time the study of the life after death was extended to include the heaven-world, the m c into which all must go to receive their wages for the good deeds done on earth; much of this deeper knowledge of the mental plane was taught in the greater mysteries, in the same manner as the facts of the astral life had been taught in the first degree- namely, by representation and drama. the purpose of the mysteries of serapis in the life of the individual initiate was the

always proclaimed to be unselfishness and self-sacrifice for the sake of others; and the entire story of christ and of osiris is but an epitome and example of how that sacrifice may be expressed on earth in human life, as it is in the heavens. 156. the researches of the initiate in the mysteries of osiris were still further extended to include man s true home, that higher section of the mental or heaven-world in which the ego functions in his causal body; and at the same time the great ceremony of raising was explained in many layers of interpretation as the descent of the logos into matter, his mystic death and burial, and his rising again to a kingdom without end; and also as the personal descent of the soul into bodies, his resurrection from the death-in-life of the lower worlds of form

utterly materialized and distorted in somewhat the same way as the legend of osiris became distorted in egypt itself. the rubric of this part of the initiation was as follows: 196. then shall the candidate be bound upon the wooden cross, he shall die, he shall be buried, and shall descend into the underworld; after the third day he shall be brought back from the dead, and shall be carried up into heaven to be the right hand of him from whom he came, having learnt to guide (or rule) the living and the dead(*the christian creed, by the rt. rev. c. w. leadbeater, p. 98) 197. during the ceremony the candidate laid himself down upon a wooden cross, made hollow to receive and support his body. his arms were lightly bound with cords, the ends of which were left loose to typify the voluntary natur

body in death and were still fettered by their passions and desires. 199. on the morning of the fourth day of his burial, the body of the candidate was raised from its sepulchre, and borne into the outer air at the eastern side of the great pyramid, so that the first rays of the rising sun might awaken him from his long sleep. 200. it was at this initiation that the candidate was carried up into heaven, to receive an expansion of consciousness on the spiritual plane, often called the atmic or nirvanic. that is the plane of absolute union, and that consciousness knows all from within, is one with all and in all. the initiate thus was made the right hand of him from whom he came, being now pledged for ever to the service of god and man, and it was to be his work henceforward to guide the li

LEMEGETON

tia. steganographia was written in 1500, but was not published until 1608. it was, however, widely circulated in manuscript form. ars paulina the spirits in part 1 of this book coincide exactly with those found in trithemius' steganographia, book 2. according to thorndike [5, the "the pauline art" was purported to have been discovered by the apostle paul after he had been snatched up to the third heaven, and delivered by him at corinth. robert turner mentions a sixteenth-century manuscript in the biblioth que nationale [6. although this text is based on earlier versions, repeated mention of the year 1641 and guns, shows a late redaction. the "table of practice" has similarities with dee's "holy table. in the former the seven seals have the characters of the seven planets, which also occur

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

rn roles xi introduction even though times have changed, and always will, man remains basically the same. for two thousand years man has done penance for something he never should have had to feel guilty about in the first place.we are tired of denying ourselves the pleasures of life which we deserve. today, as always, man needs to enjoy himself here and now, instead of waiting for his rewards in heaven. so, why not have a religion based on indulgence? certainly, it is consistent with the nature of the beast.we are no longer supplicating weaklings trembling before an unmerciful god who cares not whether we live or die.we are self-respecting, prideful people we are satanists! anton szandor lavey, the satanic bible xii introduction as representatives of pure evil, our culture has also invest

s nightmare. the devil s laughter, however, still echoes in his bedroom. another amusing ad using the theme of damnation is one of the creative got milk? tv commercials. as a heartless business executive is on a cell phone firing his own mother from her job, he is hit and killed by a bus. awakening in the next life, a soft unseen voice says, welcome to eternity. after asserting that he must be in heaven, the ex-businessman starts eating giant chocolate 4 ahriman chip cookies. he then opens a large refrigerator full of milk cartons empty milk cartons, as it turns out. turning to the television audience, he cries, where am i? hell, it turns out, is being able to consume cookies without the milk that should invariably (according to our cultural tradition) accompany such consumption. the camer

d evil in which it is anticipated that ahriman and his hosts will be defeated. the earth will then be renewed, evil people will be destroyed, and the righteous resurrected. one of the points on which zoroastrianism differs from the other monotheisms is in its conceptualization of the genesis of satan. mainstream judaism, christianity, and islam all view satan as a fallen angel who was cast out of heaven, either for disobeying god or for rebelling against god. by way of contrast, ahriman is believed to be very much on par with ahura mazda. they even created the world together, which explains why the world is such a mixture of good and bad. later thinkers speculated that the two beings were twins, both fathered by boundless time (zurvan. ahriman is, however, not very creative in the sense th

host as an inverted mirror image of the celestial host. for instance, in opposition to asha, the archangel of truth, he created the archdemon druj, the lie. see also demons; satan; zoroastrianism for further reading: eliade,mircea. a history of religious ideas. vol. 1. chicago: university of chicago press, 1978. noss, john b.man s religions. 1956. 4th ed. new york:macmillan, 1969. all dogs go to heaven charlie, this 1989 film s animated canine protagonist, gets killed by a big bad dog. after spending a short time in heaven, charlie becomes bored, and wants excitement and challenges again. he also wants to get even. he is warned that if he sneaks out of heaven he may not be allowed to return. charlie, however, goes ahead and does just that, slithering past the gatekeeper. later, charlie is

in. he also wants to get even. he is warned that if he sneaks out of heaven he may not be allowed to return. charlie, however, goes ahead and does just that, slithering past the gatekeeper. later, charlie is fighting for his life as evil dogs attack him and a little orphan girl, and he dies again. the moment the devil dog in charge is about to claim charlie as a permanent resident in canine hell, heaven s emissaries reclaim him for his heroism in giving up his life to save the orphan girl. amulet amulets are special objects or symbols often worn as medallions for the purpose of warding off evil. amulets differ from talismans in that they passively protect their wearer from evil and harm. they are protection devices. talismans, on the other hand, possess magical or supernatural powers of th

LIBER 141

again into sleep; but no sooner has this happened than the former practice is resumed. this alternation is to continue indefinitely until the candidate is in a state which is neither sleep nor waking, and in which his spirit, set free by perfect exhaustion of the body, and yet prevented from entering the city of sleep, communes with the most high and the most holy lord god of its being, maker of heaven and earth. the ordeal terminates by failure- the occurrence of sleep invincible- or by success, in which ultimate waking is followed by a final performance of the sexual act. the initiate may then be allowed to sleep, or the practice may be renewed and persisted in until death ends all. the most favourable death is that occurring during the orgasm, and is called mors justi. as it is written

LIBER 777

translation of col. lxxxvii. lxxxix* the revolutions of hyha in briah xc. the 42-fold name which revolves in the palaces of yetzirah. xci. the saints or adepts of the hebrews 0. 1 hyha ba messias filius david 2 yhha yg mosheh 3 palace of the holy of holies hhya xf enoch 4 p. of love ayhh fcurq abraham 5 p. of merit yahh ckydgk jacob 6 p. of benevolence yhah gtxrmb elijah 7 p. of the substance of heaven hyah unmmqh mosheh 8 p. of serenity hayh qzplgy aaron 9 hhay yqc joseph (justus) 1010 palace of crystalline whiteness ahhy hahy ydc la tyu david, elisha xcii. the angelic functions in the world of yetzirah. xciii. the heavens of assiah. xciv. english of palaces (col. xciii. 0. 1 2 3 above it stood the seraphim: six wings twbru araboth plain 4 six wings wkm makhon emplacement 5 one: with two

plain 4 six wings wkm makhon emplacement 5 one: with two wum maon residence 6 he covered his faces: and with two he covered lwbz zebul dwelling 7 his feet and \yqjc shechaqim clouds 8 with two he was flying. uyqr raquia firmament 9 1010 and one cried to the other and said: holy, holy, holy, lord of hosts, the whole earth is full of his glory \ymc wlyw lbt tebel vilon shamaim veil of the vault of heaven table of correspondences 22 xcv. contents of col. xciv. xcvi* the revolutions of hwhy in yetzirah. xcvii. parts of the soul. xcviii. english of col. xcvii. 0. 1 hwhy hdyjy yechidah the self 2 whhy hyj chiah the life force 3 blessings, all good things hhwy hmcn neshamah the intuition 4 snow, rain, spirit of life, blessings hywh 5 angels singing in divine presence ywhh 6 altar, mikhael offeri

lly. 3 and 13. the trigrams should be considered as the symbols which combine these meanings, the hexagrams as combinations of these, chosen according to circumstances. thus is fire of, or energy of, and might mean beginning to change, or force applied to obstruction, as it actually does. 4 2 42 the hexagrams of the yi king. figure. nature. name. divination and spiritual meaning. 1 7 7+ of+ khien heaven &c+ for lingam) 2 0 0 9 of 9 khwbn earth &c (9 for yoni) 3 2 4= of b kun danger and obscurity genoj. 4 1 2 e of= mbng youth and ignorance. 5 2 7= of+ hs waiting, sincerity. 6 7 2+ of= sung contention, opposition, strength in peril. 7 0 2 9 of= sze multitude, age and experience. 8 2 0= of 9 p help. the hexagrams 43 figure. nature. name. divination and spiritual meaning. 9 3 7 d of+ hsi o kh

ributions, though, is the golden dawn paper on enochian chess where the four pawns of each side are referred to these god-forms. it is not clear why crowley omitted tuamutef for water (a g.d. coptic form of this name is cited in connection with the eagle kerub in a ritual in equinox i (3. in a myth recounted by budge (op. cit. vol. i p. 158) these gods are said to have grasped the four pillars of heaven as sceptres: amset the south, hapi the north, tuamutef the east, and qebhsennuf the west. they were also said to guard the canopic jars in which the internal organs of the deceased were preserved, and their g.d. attributions to the crossquarters probably derive from a single find of an egyptian tomb which had the four jars with the images of the gods disposed thus. transcriber s endnotes 53

se originally given in latin; i have translated them into english. col. xcii. the original had this in latin; it was a slight garbling of the vulgate of isaiah vi, 2-3. i have translated it into english as it appeared. col. xciv. despite being headed english of palaces this column was originally in latin. the translations of the seven heavens are mostly from godwin s cabalistic encyclopedia, s.v. heaven. col. ciii. this column originally printed in latin. col. cviii. for what it s worth (probably not much; see crowley s note, here are transliterations of the hebrew names in this column: line 2. samael( poison of god or blind god. lams= 131= pan. line 3. isheth zanunim (woman of whoredom, said to be the wife of samael \ynwnz tca= 864 \ycdq cwdq, qadosh qadeshim, holy of holies. doubtless th

LIBER ALEPH

ter; for if in this only thou overcome, then shall all earth be free, taking its pleasure in sunlight without fear or phrenzy. amen. t the book of wisdom or folly 7 z de natura sua percipienda (of percieving one.s nature) nderstand, o my son, in thy youth, these words which some wise one, now nameless, spake of old; except ye become as little children ye shall in no wise enter into the kingdom of heaven. this is to say that thou must first comprehend thine original nature in every point, before thou wast forced to bow before the gods of wood and stone that men have made, not comprehending the law of change, and of evolution through variation, and the independent value of every living soul. learn this also, that even the will to the great work may be misunderstood of men; for this work must

ast forced to bow before the gods of wood and stone that men have made, not comprehending the law of change, and of evolution through variation, and the independent value of every living soul. learn this also, that even the will to the great work may be misunderstood of men; for this work must proceed naturally and without overstress, as all true works. right also is that word that the kingdom of heaven suffereth violence, and the violent take it by force. but except thou be violent by virtue of thy true nature, how shalt thou take it? be not as the ass in the lion.s skin; but if thou be born ass, bear patiently thy burdens, and enjoy thy thistles; for an ass also, as in the fables of apuleius and matthias, may come to glory in the path of his own virtue. u liber aleph vel cxi 8 h altera d

thistles; for an ass also, as in the fables of apuleius and matthias, may come to glory in the path of his own virtue. u liber aleph vel cxi 8 h altera de via natur (further concerning the way of nature) ayest thou (methinks) that here is a great riddle, since by reason of much repression thou hast lost the knowledge of thine original nature? my son, this is not so; for by a peculiar ordinance of heaven, and a disposition occult within his mine, is every man protected from this loss of his own soul, until and unless he be by choronzon disintegrated and dispersed beyond power of will to repair; as when the conflict within him, rending and burning, hath made his mind utterly desert, and his soul madness. give ear, give ear attentively; the will is not lost; though it be buried beneath a life

ent thereof (even in ignorance) a spell to stir up all the subconscious forces of all the people about him, and his realization of the act a madness potent to drive him to selfinflicted blindness and fury-haunted exile. n the book of wisdom or folly 13 m de somniis. d: sequentia (of dreams. iv: contination) now firmly, o my son, that the true will cannot err; for this is thine appointed course in heaven, in whose order is perfection. a dream of horror is therefore the most serious of all warnings; for it signifieth that thy will, which is thy self in respect of its motion, is in affliction and danger. thus thou must instantly seek out the cause of that subconscious conflict, and destroy thine enemy utterly by bringing thy conscious vigour as an ally to that true will. if then there be a tr

ite; and the orgasm of each marriage is an ecstasy, the lower dissolving in the higher. n liber aleph vel cxi 22 u de cursu amoris (of the course of love) continue then, o my son, and reiterate that this formula is general to all nature. and thou wilt note that by repeated marriage cometh toleration, so the ecstasy appeareth no more. thus his half grain of morphia, which first opened his gates of heaven, is nothing worth to the self-poisoner after a year of dayly practice. so too the lover findeth no more joy in union with his mistress, so soon as the original attraction between them is satisfied by repeated conjunctions. for this attraction is an antagonism; and the greater this antinomy, the more fierce the puissance of the magnetism, and the quality of energy disengaged by the coition

LIBER BATRACHOPHNEROBOOCOSMOMACHIA

e solar system as it actually exists. let him particularly note that unless the apparent size approximate to the real, his practice is wasted. let him then add a comet to the picture; he may find, perhaps that the path of this comet may assist him to expand the sphere of his mental vision until it include a star. and thus, gathering one star after another, let his contemplation become vast as the heaven, in space and time ever aspiring to the perception of the body of nuit; yea, the body of nuit oliber ccc khabs am pekht an epistle of therion 9 =28, a magus of a a, to his son, being an instruction in a matter of all importance, to wit, the means to be taken to extend the dominion of the law of thelema throughout the whole world. v a a publication in class e 93 10 =18 666 9 =28 pro coll. su

LIBER CCC KHABS AM PEKHT

stablish this work, accomplishing fully that which we are commanded in the book of the law .help me, o warrior lord of thebes, in my unveiling before the children of men!.2.and it is thy will, manifesting as thou hast done in the sphere of malkuth the material world,3 to do this same thing in an even more immediate and practical way than would naturally appeal to one whose manifestation is in the heaven of jupiter. so therefore we now answer thy filial petition that asketh good counsel of us as to the means to be taken to extend the law of thelema throughout the whole world. direct therefore now most closely thine attention to the book of the law itself. in it we find an absolute rule of life, and clear instruction in every emergency that may befall. what then are its own directions for th

LIBER CCCXXXV ADONIS

of luxury shall step the death of all men.s hearts, she whose live breath, a dagger.s darts, a viper.s vice, an adder.s grip, a cockatrice .twixt lip and lip, she whose black eyes are suns to shower love fs litanies from hour to hour, whose limbs are scythes like death fs of whom the body writhes, a lotus-bloom swayed by the wind of love, a crime too sweetly sinned, the queen of time, the lady of heaven, to whom the stars, seven by seven, from their bars lean and do worship.even she who hath given all her sweet self to thee, the lady astarte! the girl. peace, o peace! a swan, she sails through ecstasies liber cccxxxv 4 of air and marble and flowers, she sways as the full moon through midnight.s haze of gauze.her body is like a dove and a snake, and life, and death, and love! the boy. even

ll the east grow grey and tender, ere the first faint rose of day flush it. awhile! awhile! there fs crimson bars enough to blot the noblest of the stars, and bow for adoration ere the rim start like god fs spear to ware the world of him! softly! esarhaddon. but kiss me! astarte. with an eyelash first! esarhaddon. treasure and torture! astarte. tantalising thirst makes the draught more delicions. heaven were worth little without the purgatory, earth! esarhaddon. you make earth heaven. astarte. and heaven hell. to choose thee is to interpret misery .to lose thee. esarhaddon. ay! death end all if it must end thy kiss! astarte. and death be all if it confirm life.s bliss! adonis 7 esarhaddon. and death come soon if death fill life.s endeavour! astarte. and if it spill life.s vintage, death co

ger through the infinite space that severs two so long as they cannot rise above into the unity of love. however close lock hands and feet, only one moment may they meet; when in the one pang that runs level liber cccxxxv 14 with death and birth, the royal revel, the lover and the loved adore the thing that is, when they are not. astarte. no more! bury thy face between these hills that threat the heaven, their rosy spears (the gods that fret) tipping thine ears, and with my hair i fll hide thee; and these mine handmaidens shall stand beside thee, and mix their nightingale with lion of the guard that chorus and clash iron, while as a river laps its banks my fingertips caress thy flanks (chorus) men. under the sun there is none, there is none that hath heard such a word as our lord hath begu

hide thee; and these mine handmaidens shall stand beside thee, and mix their nightingale with lion of the guard that chorus and clash iron, while as a river laps its banks my fingertips caress thy flanks (chorus) men. under the sun there is none, there is none that hath heard such a word as our lord hath begun. women. under the moon such a tune, such a tune as his thought hath half caught in this heaven of june. men. never hath night such a light, such a rite! women. never had day such a ray, such a sway! men. never had man, since began the earth fs plan, such a bliss, such a kiss, such a woman as this! women. never had maid since god bade be arrayed earth.s bowers with his flowers, such a man to her powers! men. mix in the measure, black grape and white cherry! a passion, a pleasure, a to

ow we may yet contrive that he see the king, and live! have you influence? psyche. at court? plenty, in the last resort. letters from his suzerain! hermes. you are high in favour then? psyche. ay, that needs not to be sworn; i am his own daughter born. hermes. in thy blood the spark divine of olympus? psyche. even in mine! hermes. hark, then! at the hour of fears when the lordly lion rears in mid-heaven his bulk of bane violently vivid, shakes his mane majestical, and snake and bull lamp the horizon, and the full fire of the moon tops heaven, and spurs the stars, while mars ruddily burns, liber cccxxxv 26 and venus glows, and jupiter ramps through the sky astride of her, then, unattended, let the king press on the little secret spring that guards the garden, and entering lay once his hand

LIBER CCXLII AHA

sage; namely, to manifest the new way of the equinox of horus, as revealed in liber legis. he does so, and reconciles it with the old way by inviting the test of experiment. they would go therefore to the desert or the mountains_ nay! here and now shall it be accomplished. peace to all beings! 1 aha! olympas: master, ere the ruby dawn gild the dew of leaf and law, bidding the petals to unclose of heaven.s imperishable rose, brave heralds, banners flung afar of the lone and secret star, i come to greet thee. here i bow to earth this consecrated brow! as a lover woos the moon aching in a silver swoon, i reach my lips towards thy shoon mendicant of the mystic boon! marysas. what wilt thou? olympas. let mine angel say .utterly to be rapt away. marysas. how, whence, and whither? olympas .by my

es 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 battalion rolled! there is war in heaven! the soul sings still, struck by the plectron of the will; but the mind fs dumb; its only cry the shriek of its last agony! olympas. surely it struggles. liber ccxlii 14 marsyas. bitterly! and, mark! it must be strong to die! the weak and partial reason dips one edge, another springs, as when a melting iceberg reels and tips under the sun. be mighty then, a lord of thought, beyond wit and w

it may bloom now.this actual hour! olympas. the soul made safe, is vision sure to rise therein? marsyas. though calm and pure it seem, maybe some thought hath crept into his mind to baulk the adept. the expectation of success suffices to destroy the stress of the one thought. but then, what odds .man.s vision goes, dissolves in god.s. or .by god fs grace the light is given to the elected heir of heaven. these are but idle theses, dry dugs of the cow theology. business is business. the one fact that we know is: the gods exact a stainless mirror. cleanse thy soul! perfect the will fs austere control! for the rest, wait! the sky once clear, dawn needs no prompting to appear! olympas. enough! it shall be done. marsyas. beware! easily trips the big word .dare. liber ccxlii 16 each man fs an .d

y fate. choose tenderly a place for thine academy. let there be an holy wood of embowered solitude by the still, the rainless river, underneath the tangled roots of majestic trees that quiver in the quiet airs; where shoots of the kindly grass are green moss and ferns asleep between, lilies in the water lapped, sunbeams in the branches trapped .windless and eternal even! silenced all the birds of heaven by the low insistent call of the constant waterfall. there, to such a setting be its carven gem of deity, a central flawless fire, enthralled like truth within an emerald! thou shalt have a birchen bark on the river in the dark; and at the midnight thou shalt go to the mid-stream fs smoothest flow, and strike upon a golden bell the spirit.s call; then say the spell .angel, mine angel, draw

! olympas. i know such saints. marsyas. an easy vice: so wondrous well they advertise! o their mean souls are satisfied with wind of spiritual pride. they.re all negation .do not eat; what poison to the soul is meat! drink not; smoke not; deny the will! wine and tobacco make us ill. magic is life; the will to live is one supreme affirmative. these things that flinch from life are worth no more to heaven than to earth. affirm the everlasting yes! olympas. those saints at least score one success: perfection of their priggishness! marsyas. enough. the soul is subtlier fed with meditation fs wine and bread. forget their failings and our own; fix all our thoughts on love alone! ah, boy, all crowns and thrones above is the sanctity of love. aha! 29 in his warm and secret shrine is a cup of perfe

LIBER CHANOKH

hus: take the corner letter s, then the diagonal next to it ab, then the next diagonal ath, then the fourth diagonal, where is i with 8 21 (which indicates el, and we have the name. sabathiel liber lxxxiv 3 continuing the process, we get zedekiel madimiel semeliel nogahel corabiel levanael these names will be found in the pentagram and about it. these angels are the angels of the seven circles of heaven.5 these are but a few of the mysteries of this great seal sigillvm dei meth plate ii the symbolic representation of the universe 4 iii the shew-stone, a crystal which dee alleged to have been brought to him by angels, was then placed upon this table, and the principal result of the ceremonial skrying of sir edward kelly is the obtaining of the following diagrams, plates iii.-viii. he symbol

ad. soba miame tarianu ta lolacis abaivoninu od azodiajiere riore. irejila cahisa da das pa-aox busada caosago, das cahisa od ipuranu telocahe cacureji o-isalamahe lonucaho od vovina carebafe? niiso! bagile avagao gohon. niiso! bagile momao siaionu, od mabezoda iad oi asa-momare poilape. niiasa! zodameranu ciaosi caosago od belioerasa od coresi ta a beramiji. the midday, the first is as the third heaven made of 26 hyacinthine pillars, in whom the elders are become strong, which i have prepared for mine own righteousness, saith the lord: whose long continuance shall be as bucklers to the stooping dragon, and like unto the harvest of a widow. how many are there which remain in the glory of the earth, the forty-eight keys or calls 30 which are, and shall not see death until the house fall and

lta philosophia lib. iii cap. xxviii, where most of these names appear. the spirit of saturn is called sabathiel; the spirit of jupiter zedekiel; the spirit of mars, madimiel; the spirit of the sun semeliel, or semeschia; the spirit of venus nogahel; the spirit of mercury cochabiah, or cochabiel; the spirit of the moon, jareahel, or levanael. a corabiel is cited as one of the .angels of the first heaven ruling monday. in the heptameron of pseudo-abano, but there has no particular connection to mercury. crowley omits to mention the names formed from the letters written along the outer heptagon; the .seven angels which stand in the presence of god. mentioned by agrippa (de occ. phil, tom. ii cap. x. these should be arranged, thus: liber lxxxiv 43 z l l r h i a a z c a a c b p a u p n h r h d

LIBER CORDIS CINCTI SERPENTE

, and laughed back on him: o lord, o beloved, did these fingers relax on thy curls, or these eyes turn away from thine eye? 21. and adonai delighted in him exceedingly. 22. yea, o my master, thou art the beloved of the beloved one; the bennu bird is set up in phila not in vain. 23. i who was the priestess of ahathoor rejoice in your love. arise, o nile-god, and devour the holy place of the cow of heaven! let the milk of the stars be drunk up by sebek the dweller of nile! 18 liber lxv 24. arise, o serpent apep, thou art adonai the beloved one! thou art my darling and my lord, and thy poison is sweeter than the kisses of isis the mother of the gods! 25. for thou art he! yea, thou shall swallow up asi and asar, and the children of ptah. thou shalt pour forth a flood of poison to destroy the w

our ineffable, when the universe shall be like a girdle for the midst of the ray of our love, extending beyond the permitted end of the endless one. 65. then, o thou heart, will i the serpent eat thee wholly up; yea, i will eat thee wholly up. 22 v 1. ah! my lord adonai, that dalliest with the magister in the treasure-house of pearls, let me listen to the echo of your kisses. 2. is not the starry heaven shaken as a leaf at the tremulous rapture of your love? am not i the flying spark of ight whirled away by the great wind of your perfection? 3. yea, cried the holy one, and from thy spark will i the lord kindle a great light; i will burn through the grey city in the old and desolate land; i will cleanse it from its great impurity. 4. and thou, o prophet, shalt see these things, and thou sha

LIBER CXCVII STORY OF SIR PALAMEDES

by this sacrifice he saves the world of chivalry. vi. he having become an holy hermit, a certain dwarf, splendidly clothed, cometh to arthur.s court, bearing tidings of a questing beast. the knights fail to lift him, this being the test of worthiness. vii. lancelot findeth him upon scawfell, clothed in his white beard. he returneth, and, touching the dwarf but with his finger, herleth him to the heaven. viii. sir palamede, riding forth on the quest, seeth a druid worship the sun upon stonehenge. he rideth eastward, and findeth the sun setting in the west. furious he taketh a viking ship, and by sword and whip fareth seaward. ix. coming to india, he learneth that it glittereth. vainly fighting the waves,the leaves, and the snows, he is swept in the himalayas as by an avalanche into a valle

ast appeal: and reads irrevocable doom in those dread eyes of ice and steel. sir palamedes, the saracen knight 7 he winds his horn: his warriors pour in thousands on the fenceless foe; the sunset stains their hideous war with crimson bars of after-glow. he winds his horn; the night-stars leap to light; upspring the sisters seven; while answering flames illume 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 a

ends and followers dead, his brother smitten through the head, himself sore wounded in the thigh, weepeth upon the deed of dread, liber cxcvii 52 alone among his murdered men, the champion fool, as fools were then, utterly broken, like to die, sir palamede the saracen. 53 xxii sir palamede his wits doth rally, nursing his wound beside a lake within an admirable valley, whose walls their thirst on heaven slake, and in the moonlight mystical their countless spears of silver shake. thus reasons he .in each and all fyttes of this quest the quarry.s track is wondrous geometrical. in spire and whorl twists out and back the hart with fair symmetric line. and lo! the grain of wit i lack. this beast is master of design. so studying each twisted print in this mirific mind of mine, my heart may happe

ine ancient place! i am advantaged nothing then. then swooped he from the byss of space, and set the knight amid the fen .god. quoth sir palamede .that i who have won nine should fail at ten! i set my all upon the die: there is no further trick to try. call thrice accursed above men sir palamede the saracen. 80 xxxv .yea. quoth the knight .i rede the spell. this beast is the unknowable. i seek in heaven, i seek in hell; ever he mocks me. yet, methinks, i have the riddle of the sphinx. for were i keener than the lynx i should not see within my mind one thought that is not in its kind in sooth that beast that lurks behind: and in my quest his questing seems the authentic echo of my dreams, the proper thesis of my themes! i know him? still he answers: no! i know him not? maybe.and lo! he is t

ad it wherewith to daunt the eye or ear; yet all the horror of the pit clad it with all the arms of fear. moreover, though he sought to scan some feature, though he listened long, no shape of god or fiend or man, no whisper, groan, shriek, scream, or song gave him to know it. now it chanced one day sir palamedes rode through a great wood whose leafage danced in the thin sunlight as it flowed from heaven. he halted in a glade, bade his horse crop the tender grass; put off his armour, softly laid himself to sleep till noon should pass. he woke. before him stands and grins a motley hunchback .knave. quoth he .hast seen the beast? the quest that wins the loftiest prize of chivalry. sir palamedes, the saracen knight 83 .sir knight. he answers .hast thou seen aught of that beast? how knowest tho

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

ldier and the hunchback 5 to consider the matter, to that further complexity and contradiction, the syllogism. iv thought is appears then (in the worst case possible, denial) as the conclusion of the premisses: there is denial of thought (all) denial of thought is thought. even formally, ftis a clumsy monster. essentially, it seems to involve a great deal beyond our original statement. we compass heaven and earth to make one syllogism; and when we have made it, it is tenfold more the child of mystery than ourselves. we cannot here discuss the whole problem of the validity (the surface-question of the logical validity) of the syllogism; though one may throw out the hint that the doctrine of distributed middle seems to assume a knowledge of a calculus of infinites which is certainly beyond m

tem; i, on the contrary, ask for facts, for observation. under scepticism, true, one is just as much a house of cards as the other; but only in the philosophical sense. practically, science is true; and faith is foolish. practically, 3 1= 3 is the truth; and 3 1= 1 is a lie; though, sceptically, both statements may be false or unintelligible. practically, franklin fs method of obtaining fire from heaven is better than that of prometheus or elijah. i am now writing by the light that franklin fs discovery enabled men to use. practically, gi concentrated my mind upon a white radiant triangle in whose centre was a shining eye, for 22 minutes and 10 seconds, my attention wandering 45 times h is a scientific and valuable statement. gi prayed fervently to the lord for the space of many days h mea

LIBER CXX

riest shall recite "i fly like an hawk! i perch upon that abode of the aat on the festival of the mighty one of light. let us live upon that which the gods give us& the khus; let us live and get power by these cakes; let us eat them before the gods and the khus; let us get power by these cakes! let us eat thereof under the shade of the leaves of the palm tree of that, our lady and our holy one of heaven! let the offering of the sacrifice (he maketh such) and the offering of cakes (he lifteth them) and vessels of libation (he poureth it) be made in them! my head is like unto the head of ra, and my limbs are strong as the limbs of tum. my tongue is the tongue of ptah& my throne is the throne of our lady ahathoor. i utter the words of my father tum; the handmaid of seb is constrained, and all

arkness (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 gods! thou didst stretch out the heaven wherein thy two eyes might travel, thou didst make the earth to be a vast chamber for thy khus, so that every man might know his fellow. the 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

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

candidate into the boat "i have entered the boat and i sail by the command of ra (place canopy of heaven over the boat "get thee back o serpent dwellers in fire, that maketh to cease the motion of my boat. get thee back to the sky, for that which is in my hand is ready. i stand up in the place of restraint; the boat advanceth taking heed to thy way; thy head is covered up while i sail on over the heaven. i am he who lifteth up strength; i am come; i am become master of the serpents of ra when he setteth in my sight, at eventide i go round about heaven; but thou art fettered with the fetters that ra hath ordained. i, even i, guide the. wherewith apep is driven back, and i know the divine souls of the west: tum, and sebek the lord of baklan, and hathoor the lady of the evening (the boat adva

i am come; i am become master of the serpents of ra when he setteth in my sight, at eventide i go round about heaven; but thou art fettered with the fetters that ra hath ordained. i, even i, guide the. wherewith apep is driven back, and i know the divine souls of the west: tum, and sebek the lord of baklan, and hathoor the lady of the evening (the boat advances "i, even i know the eastern gate of heaven whence ra cometh with a favorable wind. i am the helmsman of the eternal bark; i know the two sycamores of. between which ra showeth himself. i, even i, know the divine souls of the east, heru-khuit, and the calf of the goddess khera, the bright morning star (the boat advances to the first pylon "get thee back! return! get thee back, thou crocodile sui! thou shalt not advance to me, for i l

LIBER DCCCLX JOHN ST

i! adonai! my lord adonai! indeed, thou hast forsaken me. nay! 1 [ac is paraphrasing chaldaan oracles, fragment 198 in westcott edition] liber dccclx 24 thou liest, o weak soul! abide in the meditation; unite all thy symbols into the form of a lion, and be lord of thy jungle, travelling through the servile universe even as mau the lion very lordly, the sun in his strength that travelleth over the heaven of nu in his bark in the midcareer of day. for all these thoughts are vain; there is but one thought, though that thought be not yet born.he only is god, and there is none other god than he! 3.30. walking home with mantra; suddenly a spasm of weeping took me as i cried through the mantra..my god, my god, why hast thou forsaken me..and i have to stop and put it down! a good thing; for it cal

am of solomon the king! all this the hiereus seals with a knock and at the hegemon fs new summons he.to his surprise.finds himself as the hanged man of the tarot. each point of the figure thus formed they crown with light, until he glitters with the flame of the spirit. thus and not otherwise is he made a partaker of the mysteries, and the lightning flash strikes him. the lord hath descended from heaven with a shout and with the voice of the archangel, and the trump of god. he is installed in the throne of the double kingdom, and he wields the wand of double power by the sings of the grade. he is recognized an initiate, and the word of secret power, and the silent administration of the sacrament of sword and flame, acknowledge him. then, the words being duly spoken and the deeds duly done

he capacity of his disciples. the fact is that i am a toad, ugly and venomous, and if i do wear a precious jewel in my hand, that jewel is adonai, and.well, come to think of it, i am adonai. but st. john is not adonai; and st. john had better do a little humiliation to-morrow. nothing being more humiliating than pr.n.y.ma, i will begin with that. the sixth day 12.05. thus then.oh ye great gods of heaven!.begins the sixth day of the great magical retirement of that holy illuminated man of god our greatly honoured frater, o.m, adeptus exemptus 7= 4 brother-elect of the most secret and sublime order a a he does with great difficulty (and no interior performance) just four breath-cycles. somebody1 once remarked that it had taken a hundred million years to produce me; i may add that i hope it w

k..1 7.40. chez lavenue. bisque d.ecrevisses, demi-perdreau a la gelee, cepes bordelaise, coupe jack. demi clos du roi. i am sure i made a serious mistake in the beginning of this operation of magick art. i ought to have performed a true equilibration by an hour.s pr.n.y.ma in .sana (even if i had to do it without kumbhaka) at midnight, dawn, noon, and sunset, and i should have allowed nothing in heaven above, or in earth beneath, or in the waters under the earth, to have interfered with its due performance. instead i thought myself such a fine fellow that to get into .sana for a few minutes every midnight and the rest goas- you-please would be enough. i am well punished. 8.30. this food, eaten in a yog. and ceremonial manner, is doing me good. i shall end, god willing, with coffee, cognac

t begin to believe it will happen. for i lay down quite free of worry or anxiety (hugging myself, as it were, perfectly sure of him in the simple non-assertive way that a child is sure of its mother, in a state of pleased expectancy, my thoughts quite suppressed in an intent listening, as it were for the noise of the wind of his chariot, as it were for the rustle of his wings. for lo! through the heaven of nu he rideth in his liber dccclx 64 chariot.soon, soon he will be here! into this state of listening come certain curious things. formless flittings, i know not what. also, what i used to call .telephone-cross. voices1.voices of strange people saying quite absurd commonplace things..here, let fs feel it .what about lunch .so i said to him: did you. and so on; just as if one were overhear

LIBER DCCCXI ENERGIZED ENTHUSIASM

t does not follow form the fact that wine, woman and song make the sailor's tavern that these ingredients must necessarily concoct a hell-broth. there are some people so simple as to think that, when they have proved the religious instinct to be a mere efflorescence of the sex-instinct, they have destroyed religion. we should rather consider that the sailor fs tavern gives him his only glimpse of heaven, just as the destructive criticism of the phallicists has only proved sex to be a sacrament. consciousness, says the materialist, axe in hand, is a function of the brain. he has only re-formulated the old saying, gyour bodies are the temples of the holy ghost. h! now sex is justly hallowed in this sense, that it is the eternal fire of the race. huxley admitted that gsome of the lower animal

, the expressions of the most beautiful, and the dancers reverent; while the goal of the ideas, expressions, and dances is piety. gthus drunken unto morning's light with this fair drunkenness, with no head-heaviness or drowsiness, but with eyes and body fresher even than when they came to the banquet, they take their stand at dawn, when, catching sight of the rising sun, they raise their hands to heaven, praying for sunlight and truth and keenness of spiritual vision. after this prayer each returns to his own sanctuary, to his accustomed traffic in philosophy and labour in its fields. gso far then about the therapeuts, who are devoted to the contemplation of nature and live in it and in the soul alone, citizens of heaven and the world, legitimately recommended to the father and creator of

LIBER DCLXXI VEL PYRAMIDOS

ccuse 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 the dead, where the crocodiles nourish their lives on the lost, where the serpent upstarts. for though i be joined to the earth, in the innermost shrine of heaven am i. i was master of thebes from my birth; shall i die like a dog? thou shalt not let me die, but my khu that the teeth of the crocodiles sever shall be mighty in heaven for ever and ever! yea! but i am a fool, a flutterer! i am under the shadow of the wings! i am a liar and a sorcerer. i am under the shadow of the wings! i am so fickle that i scorn the bridle. i am under the shadow of the

LIBER DOMINI

y over another- a satanist must recognize this fact, or they will fare no better than the sheep of dogmatic religion. 6. i trample on these powerless and false gods. i laugh at their petty disputes over the unreal world inside the minds of their followers. i blaspheme against all their articles of faith, the toys of children and those who would inflate their own stature by claiming a mandate from heaven. comment: once freed from the grip of dogmatic faith in the opinions of others, the satanist can stand back and see what a silly mess these religions are mired in. they all contradict one another. they all damn one another to eternal suffering. this stands in firm opposition to the freedom offered by satan, and with this freedom comes understanding of just how pointless and childish such di

joyments as being sinful are truly deluded. the fruits of the earth are ours by right, there is no god who says thou shalt not. those who are bound up in this sin-mentality are neurotic slaves of the whims of others- the satanist is free from these shackles. 21. have no fear of eternal punishment, nor delusion of eternal bliss, both are lies fashioned to control those with no real power. comment: heaven and hell were created by men to control the actions of others by giving them either false hope or fear- emotions which have no power over the follower of satan. 22. enjoyment is to be had in the present, not the future. never sacrifice what you really have for what can never be yours. comment: there may be an afterlife, there may not. whichever the case may be, one should never make any dec

LIBER DXXXVI

solar system as it actually exists. let him particularly note that unless the apparent size approximate to the real, his practice is wasted. let him then add a comet to the picture; he may find, perhaps, that the path of this comet may assist him to expand the sphere of his mental vision until it include a star. and thus, gathering one star after another, let his contemplation become vast as the heaven, in space and time ever aspiring to the perception of the body of nuit; yea, of the body of nuit. 3 [this was written prior to the discovery of pluto. t.s (c) ordo templi orientis. key-entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 29.06.20. liber e vel exercitiorvm svb figvra ix v a a publication in class b issued by order: d.d.s. 7= 4 pramonstrator o.s.v. 6=

LIBER HHH

of the body, and concentrate on the phenomenon which will already have been observed in 3, the restoring of the circulation. 8. last, imagine the return of the reproductive power; and employ this to the impregnation of the egg of light in which man is bathed. 9. now represent to thyself that this egg is the disk of the sun, setting in the west. 10. let it sink into blackness, borne in the bark of heaven, upon the back of the holy cow hathor. and it may be that thou shalt hear the moaning thereof. 11. let it become blacker than all blackness. and in this meditation thou shalt be utterly without fear, for that the svb figvra cccxli 5 blackness that will appear unto thee is a thing dreadful beyond all comprehension. and it shall come to pass that if thou hast well and properly performed this

s of the forces which threaten to obsess. there is also some danger of acute delirious melancholia at point 1) iii s s s .thou art a beautiful thing, whiter than a woman in the column of this vibration .i shoot up vertically like an arrow, and become that above .but it is death, and the flame of the pyre .ascend in the flame of the pyre, o my soul! thy god is like the cold emptiness of the utmost heaven, into which thou radiatest thy little light .when thou shalt know me, o empty god, my flame shall utterly expire in thy great n.o.x..liber lapidis lazuli. i. 36-40. 0. be seated in thine .sana, preferably the thunderbolt. it is essential that the spine be vertical. 1. in this practice the cavity of the brain is the yoni; the spinal cord is the lingam. 2. concentrate thy thought of adoration

thou continue until thou art exhausted, never relaxing the control. until thou canst perform this one section 9 during a whole hour, proceed not. and withdraw from the meditation by an act of will, passing into a gentle pr.n.y.ma without kumbhakha, and meditating on harpocrates, the silent and virginal god. 11. then at last being well-fitted in body and mind, fixed in peace, beneath a favourable heaven of stars, at night, in calm and warm weather, mayst thou quicken the movement of the light until it be taken up by the brain and the spine, independently of thy will. liber hhh 8 if in this hour thou shouldst die, is it not written .blessed are the dead that die in the lord.13? yea, blessed are the dead that die in the lord!14 (c) ordo templi orientis. this e-text last revised 21.07.2004. k

to in liber xiii. unfortunately the published (after a fashion) version of liber 120, the ritual of passing through the tuat, appears to be an early draft differing in a number of respects from the one on which this practice is based. in any case, it is based on egyptian texts describing the nightly journey of the sun through twelve divisions of the underworld. see for example budge, the egyptian heaven and hell. 12 i am not entirely sure what alice is talking about here, but can take a guess. 13 apocalypse xiii. 14. 14 h.b. in an editorial note to the .blue brick. demonstrates that this is one of the .methods of sabhapaty swami. referred to in .liber o. being derived from a r.jayoga practice described in a book by said author; a summary by crowley survives in his diariicliber iii vel jvgo

LIBER ISRAFEL

2 liber israfel i am the charioteer of the east, lord of the past and of the future. i see by mine own inward light: lord of resurrection; who cometh forth from the dusk, and my birth is from the house of death. 7. o ye two divine hawks upon your pinnacles! who keep watch over the universe! ye who company the bier to the house of rest! who pilot the ship of ra advancing onwards to the heights of heaven! lord of the shrine which standeth in the centre of the earth! 8. behold, he is in me, and i in him! mine is the radiance, wherein ptah floateth over the firmament! i travel upon high! i tread upon the firmament of nu! i raise a flashing flame, with the 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 gc

gs obey my word. therefore do thou come forth unto me from thine abode in the silence: unutterable wisdom! all-light! all-power! svb figvra lxiv 3 thoth! hermes! mercury! odin! by whatever name i call thee, thou art still nameless to eternity: come thou forth, i say, and aid and guard me in this work of art. 12. thou, star of the east, that didst conduct the magi! thou art the same all-present in heaven and in hell! thou that vibratest between the light and the darkness! rising, descending! changing ever, yet ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom; and earth hath ever nourished the changeless godhead of thy youth!2 13. come thou forth, i say, come thou forth! and make all spirits subject unto me: so that every spirit of the firmamen

LIBER LIBERI VEL LAPIDIS LAZULI

ight from infinity, vilely diffracted in the haze of this mind. 35. i love thee. i love thee. i love thee. 36. thou art a beautiful thing whiter than a woman in the column of this vibration. 37. i shoot up vertically like an arrow, and become that above. 38. but it is death, and the flame of the pyre. 39. ascend in the flame of the pyre, o my soul! thy god is like the cold emptiness of the utmost heaven, into which thou radiatest thy little light. 40. when thou shalt know me, o empty god, my flame shall utterly expire in thy great n.o.x. 41. what shalt thou be, my god, when i have ceased to love thee? 42. a worm, a nothing, a niddering knave! 43. but oh! i love thee. 44. i have thrown a million flowers from the basket of the beyond at thy feet, i have annointed thee and thy staff with oil

d of desolation. 21. thou shalt set up the abominable thing of wickedness. oh joy! to lay that corner-stone. 22. it shall stand erect upon the high mountain; only my god shall commune with it. 23. i will build it of a single ruby; it shall be seen from afar off. 24. come! let us irritate the vessels of the earth: they shall distil strange wine. 25. it grows under my hand: it shall cover the whole heaven. 26. thou art behind me: i scream with a mad joy. 27. then said ithuriel the strong; let us also worship this invisible marvel! 28. so did they, and the archangels swept over the heaven. 12 liber liberi vel lapidis lazuli 29. strange and mystic, like a yellow priest invoking mighty flights of great grey birds from the north, so do i stand and invoke thee! 30. let them obscure not the sun wi

LIBER LVII

ls or both, or the medials, of a sentence, are taken to form a word or words. thus the qabalah is called hrtsn hmkj, chokham nesethrah .the secret wisdom; and if we take the initials of these two words j and n we form by the second kind of notariqon the word j, chen .grace..5 similarly, from the initials and finals of the words hmymch wnl hloy ym, mi iaulah leno ha- shamayimah .who shall go up to heaven (deuteronomy xxx, 12) are forms hlym, milah .circumcision. and hwhy, the tetragrammaton, implying that god hath ordained circumcision as the way to heaven. temurah is permutation. according to certain rules, one letter is substituted for another letter preceding or following it in the alphabet, and thus from one word another word of totally different orthography may be formed. thus the alph

er one of the manifested sephiroth, kether, the crown, the first sephira; which therefore may be said to be the malkuth or number ten of the hidden sephiroth. thus .kether is in malkuth, and malkuth is in kether. or, as an alchemical writer of great repute (thomas vaughan, better known as eugenius philalethes) say (in euphrates, or the waters of the east, apparently quoting from proclus .that the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner. but in as much as negative existence is a subject incapable of definition, as i have before shown, 11 it is rather consideed by the qabalists as depending back from the number of unity than as a separate consideration therefrom; wherefore they frequently apply the same terms and e

ernal creative one. samael is considered to be identical with satan. the name of the deity, which we call jehovah, is in hebrew a name of four letters, hwhy; and the true pronunciation of it is known to very few. i myself know some score of different mystical pronunciations of it. the true pronunciation is a most secret arcanum, and is a secret of secrets .he who can rightly pronounce it, causeth heaven and earth to tremble, for it is the name which rusheth through the universe. therefore when a devout jew comes upon it in reading from the scriptures, he either does not attempt to pronounce it, but instead makes a short pause, or else he substitutes for it the name ynda, adonai, lord. the radical meaning of the word is .to be. and it is thus, like hyha, eheieh, a glyph of existence. it is

the sanctuary might be profaned. we must defeat him, it is true; but how should we abuse and blame him, without abuse and blame of him that set him there? 136. a mystic number of jupiter; the sum of the first 16 natural numbers. 144. a square and therefore a materialisation of the number 12. hence the numbers in the apocalypse. 144,000 only means 12 (the perfect number in the zodiac or houses of heaven and tribes of israel) 12, i.e. settled 1000, i.e. on the grand scale. 148 \ynzam, scales of justice. 156. babalon. see liber 418. this number is chiefly important for part ii. it is of no account in the orthodox dogmatic qabalah. yet it is 12 13, the most spiritual form, 13 of the most perfect number, 12, awh [it is wyx, zion, the city of the pyramids..ed.]52 175. a mystic number of venus

itself the return to the negative. 11. the great magical number, as uniting the antitheses of 5 and 6 etc. dwa the magic force itself. 12. useless. mere symbol of the goal. 13. helpful, since if we can reduce our formula to 13, it becomes 1 without further trouble. 17. useful, because though it symbolises 1, it does so under the form of a thunderbolt .here is a magic disk for me to hurl, and win heaven by violence. says the aspirant. 21. as bad, nearly, as 7. 26. accursed. as bad as 4. only useful when it is a weapon in your hand; then..if satan be divided against satan. etc. 28. attainable; and so, useful .my victory .my power. says the philosophus. on the qabalah 47 30. the balance.truth. most useful. 31. al the reply to la, who is the god of chesed, 4. the passionate denial of god, use

LIBER LXVII THE SWORD OF SONG

e numbered notes are given at p. 48. bacon .essay on truth. line 1 .childe roland to the dark tower came..browning. curious position of poet. what is truth? said jesting pilate: but crowley waits for an answer. alternative theories of greek authors. browning.s summary. 5 10 15 20 25 30 ascension day 3 or, cradle be hardship, and finally coffin, ease, love being filth? let us ask aristophanes! or, heaven.s sun bake us, while earth.s bugs and fleas kill us, love the god.s scourge? i refer you to aeschylus (nay! that.s a slip! say we .earth.s grim device, cool loss. better the old greek orthography!.aischulos !14) or, love be god.s champagne.s foam; death in man.s trough, hock lees, pathos our port.s beeswing? what answers sophocles? brief, with love.s medicine let.s draught, bolus, globule u

it down a week and hold your breath as masters teach49.until you burst, or nearly.in a week, one saith, a month, perchance a year for you, hard practice, and yourself may fly. yes! i have done it! you may too! thus, in ascension, you and i stand as christ.s peers and therefore fit to judge him..stay, friend, wait a bit (you cry .your indian yogis fall back to the planet after all, never attain to heaven and stand (stephen) or sit (paul)50 at the hand of the most high!.and that alone that question of the great white throne, is the sole point that we debate. i answer, here in india wait christian premisses accepted. severe mental strain involved in reading poem. the ascension at last! this is a common feat. pranayama. difference between david douglas [sic] home, sri swami sabapati vamadeva b

the sword of song (granting him godhead) merciless to all the anguish and distress about him.save to him it clung and prayed. give me omnipotence? i am no fool that i should fence that power, demanding every tongue to call me god.i would exert that power to heal creation.s hurt; not to divide my devotees from those who scorned me to the close: a worm, a fire, a thirst for these; a harp-resounding heaven for those! and though you claim salvation sure for all the heathen68.there again new christians give the lie to plain scripture, those words which must endure (the vedas say the same) and though his mercy widens ever so, i never met a man (this shocks, what i now press, so heterdox, anglican, roman, methodist, peculiar person.all the list. i never met a man who called himself a christian, b

of.belief! only the selfish soul of man could ever have conceived a plan man only of all life to embrace, one planet of all stars to place alone before the father.s face; forgetful of creation.s stain, forgetful of creation.s pain not dumb!.forgetful of the pangs whereby each life laments and hangs (now as i speak a lizard71 lies in wait for light-bewildered flies) 580 585 590 595 600 605 610 615 heaven suffers hell.s pangs, owing to reproaches of bard. ethical and eloquent denunciation of christian cosmogony. 18 the sword of song each life bound over to the wheel72 ay, and each being.we may guess now that the very crystals feel. for them no harp-reasounding court, no palm, no crown, but none the less a cross, be sure! the worst man.s thought in hell itself, bereft of bliss, were less unme

to meet man.s subtle foe, god.and oh! infamy of terror! be like him.like him! and for ever! at least i make not such an error: my soul must utterly dissever its very silliest thought, belief, from such a god as possible, its vilest from his worship. never! avaunt, abominable chief of hate.s grim legions; let me well gird up my loins and make endeavour, and seek a refuge from my grief, o never in heaven.but in hell .oh, very well. i think you say .wait only till your dying day! see whether then you kiss the rod, and bow that proud soul down to god. i perfectly admit the fact; quite likely that i so shall act! here.s why creation jumps at prayer. you christians quote me in a breath this, that, the other atheist.s death;73 how they sought god! of course! impair by just a touch of fever, chil

LIBER LXXVIII

8. if this story is not quite accurate, do not be discouraged. perhaps the querent himself does not know everything. but the main lines ought to be laid down firmly, with correctness, or the divination should be abandoned. second operation development of the question 1. shuffle, invoke suitably, and let querent cut as before. 2. deal cards into twelve stacks, for the twelve astrological houses of heaven. 3. make up your mind in which stack you ought to find the significator, e.g. in the seventh house if the question concerns marriage, and so on. 4. examine this chosen stack. if the significator is not there, try some cognate house. on a second failure, abandon the divination. 5. read the stack counting and pairing as before. a description of the cards of the taro 55 third operation further

LIBER MMCMXI NOTE ON GENESIS

t word, taw, we find that the conjunctive w makes of the key number of the essence of the earth 11 instead of 5: symbolising how the world should fall unto the kingdom of the shells, and how it should be redeemed by the son of man. and finally the word rah, ha aretz, the earth, hath four letters showing its elemental constitution, and its key is 17. also hope.hope in the earth as there is hope in heaven. and the last letter of the verse is (the letter of hope, by qabalah of* whose key number is 17: by taro.hope; whose title is daughter of the firmament, dweller between the waters. the initial h is but the article .the. for 11 is the number of the qliphoth; but when the fall had occurred and the sephira malkuth had been cut off from the tree by the folds of the dragon there was added unto t

which contains in itself all the properties of protean matters: howsoever you may multiply it the key of its numbers is ever 9. fitting symbol of ever-changing matter which ever in its essence is one.one and alone! thus with the first appearance of the number of matter does the first verse of b.rasheth close: formulating in itself the beginning and the end of the great creation .the characters of heaven with thy finger hast thou traced: but none can read them save he hath been taught in thy school. wherefore closing do i name the mighty words: a w* original key entry on this e-text by w.e. heidrick, treasurer general o.t.o (c) ordo templi orientis. further formatting and proofing &c. by frater t.s. for celephais press/ n.i.w.g. this e-text last revised and corrected 06.07.2004. 19 endnotes

adding to 3321 for the intelligence and spirit of the moon &c. to reduce hwchy to 29 (footnote p. 17) requires reducing the shin to 3 but still countin the yod as 10, i.e. 10+5+3+6+5= 29; if every letter is reduced to units we get 1+5+3+6+5= 20. alternatively if we just take the ordinary gematria value of the word, we get 10+5+300+6+5= 326 which we can then reduce as 3+2+6= 11 .the characters of heaven with thy finger &c. is from an english translation of the .rosicrucian prayer. which appeared in the second part of geheime figuren der rosenkreuzer (an eighteenth century german alchemical- rosicrucian work, as used in the adeptus minor ritual of the r.r. et. a.c. the latin motto on the final emblem translates as .may the lord our god, who gave unto us the signs, be blessed. it is a slight

LIBER SAMEKH

ys! h asal-on-ai g hail thou, the unstirred! hail, sister and bride of on, of the god that is all and is none, by the power of eleven! h aphen-iaf g thou treasure of iaf! h i g thou virgin twin-sexed! thou secret seed! thou inviolate wisdom! h photheth g abode of the light c h abrasax g c of the father, the sun, of hadit, of the spell of the aon of horus! h aeoou g our lady of the western gate of heaven! h ischure g mighty art thou! h8 mighty and bornless one (vide supra (the conception is of water, glowing, inhabited by a solar- phallic dragon-serpent, of a neptunian nature) 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

nt, till he would be abjectly ridiculous if he were not so pitifully dangerous to himself and others. he also tends to take his new-found gtruths of illlumination h for the entire body of truth, and insists that they must be as valid and vital for all men as they happen to be for himself.35 it is wise to keep silence about those things gunlawful to utter h which one may have heard gin the seventh heaven. h36 this may not apply to the sixth* this corresponds to the emotional and metaphysical fog which is characteristic of the emergence of thought from homogeneity. the clear and concise differentiation of ideas marks the adult mind. point iii 35 the adept must keep himself in hand, however tempted to make a new heaven and a new earth in the next few days by trumpeting his triumphs. he must g

re plausible given the previous paragraphs. 31 chaldaan oracles, the first passage is somewhat rearranged from framgents 196 and 199 in the westcott edn; the second is fragment 198 in the same edition and is here quoted verbatim. for the former, westcott gives: 196: if thou often invokest thou shalt see all things growing dark; and then when no longer is visible unto thee the high-arched vault of heaven, when the stars have lost their light and the lamp of the moon is veiled, the earth abideth not, and around thee darts the lightning flame and all things appear amid thunders. 199: when thou shalt behold that holy and formless fire shining flashingly through the depths of the universe: hear thou the voice of fire( gall the phantasms are vanished h is possibly a gloss by someone in the g.d (

LIBER STELLAE RUBEAE

led and ready to spring. 47. i will give thee the kingdoms of the earth, o thou who hast mastered the kingdoms of the east and of the west. 48. i am apep, o thou slain one. thou shalt slay thyself upon mine altar: i will have thy blood to drink. 49. for i am a mighty vampire, and my children shall suck up the wine of the earth which is blood. 50. thou shalt replenish thy veins from the chalice of heaven. 51. thou shalt be secret, a fear to the world. 52. thou shalt be exalted, and none shall see thee; exalted, and none shall suspect thee. 53. for there are two glories diverse, and thou who hast won the first shalt enjoy the second. 54. i leap with joy within thee; my head is arisen to strike. 55. o the lust, the sheer rapture, of the life of the snake in the spine! 56. mightier than god or

LIBER THISHARB

n what order you have come; so that although you have become a servant to the body, you may again rise to that order (the a a) from which you descended, joining works (kamma) to sacred reason (the tao) h1 10. the result of the second method is to show the adept to what end his powers are destined. when he has passed the abyss and become nemo, the return of the current causes him gto appear in the heaven of jupiter as a morning star or as an evening star. h2 3 in other words, he should discover what may be the nature of his work. thus mohammed was a brother reflected in netzach, buddha a brother reflected into hod, or, as some say, daath. the present manifestation of frater p. to the outer is in tiphareth, to the inner in the path of leo. 11. first method. let the exempt adept first train h

LIBER TRIGRAMMATON

rmeth all things. now cometh the glory of the single one, as an imperfection and stain. but by the weak one the mother was it equilibrated. also the purity was divided by strength, the force of the demiurge. and the cross was formulated in the universe that as yet was not. but now the imperfection became manifest, presiding over the fading of perfection. also the woman arose, and veiled the upper heaven with her body of stars. 2 liber trigrammaton now then a giant arose, of terrible strength; and asserted the spirit in a secret rite. and the master of the temple balancing all things arose; his stature was above the heaven and below earth and hell. against him the brothers of the left-hand path, confusing the symbols. they concealed their horror [in this symbol; for in truth they were the m

id the horror of time pervert all things, hiding the purity with a loathsome thing, a thing unnameable. yea, and there arose sensualists upon the firmament, as a foul stain of storm upon the sky. and the black brothers raised their heads; yea, they unveiled themselves without shame or fear. also there rose up a soul of filth and of weakness, and it corrupted all the rule of the tao. then only was heaven established to bear sway; for only in the lowest corruption is form manifest. also did heaven manifest in violent light. and in soft light. then were the waters gathered together from the heaven. 4 liber trigrammaton and a crust of earth concealed the core of flame. around the globe gathered the wide air. and men began to light fires upon the earth. therefore was the end of it sorrow; yet i

LIBER TURRIS

. 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. 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 flash. once the tower rocked and cracked beneath its lash, caught inextinguishable fire; was ash. but that same fire that quelled the robber strife, and struck each being out of lust and life, left the mild maiden a rejoicing wife. 12. and this: 13. there is a well before the great white throne that is choked up with rubbish from the ages; r

ir is mercury. now by god fs grace here is salt fixed beneath the violet vault. now by god fs love purge it through with our right hermetic dew. 4 liber tvrris vel domvs dei now by god wherein we trust be our sophic salt combust. then at last the eye shall see three in one and one in three, sulphur, salt, and mercury, crowned by heavenly alchemy! to the one who sent the seven glory in the highest heaven! to the seven who are the ten glory on the earth, amen! 16. and of the difficulties of this practice and of the results that reward it, let these things be discovered by the right ingenium of the practicus (c) ordo templi orientis. this e-text last revised 11.06.2004. key entry, formatting &c. by frater t.s. for celephais press/ nu isis working group. notes signed ged h are believed to be b

LIBER V VEL REGULI

ch a term must be in itself a mode of naught, and its nature cannot encroach on the perfections of not-being, la, or of being, al. it must be purely nothing-motion as they are purely nothing-matter, so as to create a matter-in-motion which is a function of .something. thus sht is motion in its double phase, an inertia compose of two opposite current, and each current is also thus polarized. sh is heaven and earth, t male and female; sht is spirit and matter; one is the word of liberty and love flashing its light to restore life to earth, the other is the act by which life claims that love is light and liberty. and these are two-in-one, the divine letter of silence-in-speech whose symbol is the sun in the arms of the moon.11 but sh and t are alike formula of force in action as opposed to en

t modes of motion. they are verbs, not nouns. sh is the holy spirit as a .tongue of fire. manifest in triplicity, and is the child of set-isis as their logos or word uttered by their .angel. the card is xx, and 20 is the value of yod (the secret seed of all things, the virgin .the 12 liber v vel reguli hermit. mercury, the angel or herald) expressed in full as ivd. sh is the spiritual congress of heaven and earth. but t is the holy spirit in action as a .roaring lion. or as .the old serpent. instead of an .angel of light. the twins of set-isis, harlot and beast, are busy with that sodomitic and incestuous lust which is the traditional formula for producing demi-gods, as in the cases of mary and the dove, leda and the swan, etc. the card is xi, the number of magick avd: aleph .the fool. imp

LIBER XCV THE WAKE WORLD

ome at last into the city of the pyrami pliber xcv the wake world a tale for babes and sucklings v a a publication in class c the wake world a tale for babes and sucklings (with explanatory notes in hebrew and latin for the use of the wise and prudent) qu.ran. un cantique allegorique, hebraique, et mystique. panny. except ye become as little children, ye shall in no wise enter into the kingdom of heaven..anon. alkz zqrnz zlaud zwnyal zymytsd wylm yjlk zyla zyysktm wwh ajch ruw 334. awh ykh 335. wyylgta atchw halgl aglyjdd zylm al ahd acydq aqytx anlm ymq ylgw ala andybx aba tybdv arlyl ywrflp ymq apwskb lwayu ald zynb agdygx 333 idra suta viii ra-asa isalamanu para-di-zododa ol-kari-nu aao iali-pire-gahe qui-inu enai butamonu od inoasa ni pa-ra-diala; kasaremeji ugeare kahiralanu, od zodon

is a great big crab in the most lovely glittering armour, and he can just drive! his name in the mysterious name i told you about with eleven letters in it, but be call him jehu for short, because he.s only nineteen years old. it.s important to know though because this journey is the most difficult of all, and without the chariot one couldn.t ever do it, because it is so far.much further than the heaven is from the earth in the dream world. the passage where the twins live is very difficult too. they are two sisters; and one is very pure and good, and they other is a horrid fast woman. but that just shows you how silly dream language is. really there is another way to put it: you can say they are two sisters, and one is very silly and ignorant, and the other has learnt to know and enjoy. n

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

dskaparmal contains a warning to young skalds about the pagan nature of the material. it seems that snorri wished to make this statement more forcefully, and he did so in the prologue to his edda. here, too, he advances his understanding of the historical nature of the gods and gives us the key to understanding gylfaginning. snorri starts the prologue to his edda by stating, galmighty god created heaven and earth and all things that accompany them, and finally two people, from whom genealogies are reckoned, adam and eve, and their progeny multiplied and went all around the world. h ultimately, however, after the flood, people lost sight of god, but they observed that there were similarities and yet differences among humans, animals, and the earth, and they began to trace their genealogies

tinskij, gscandinavian mythology as a system, h the journal of structural anthropology 1 (1973: 43.58, and 2 (1974: 57.78, and kirsten hastrup, culture and history in medieval iceland: an anthropological assessment of structure and change (oxford: clarendon, 1985. both these authors sought to distinguish the vertical from the horizontal axes, the first manifesting itself in the world tree linking heaven and the underworld, and the second, in the disk of the earth on which asgard, midgard, and the worlds of the giants are located. meletinskij argued that cosmogony and eschatology were distinguished by the axes and that this distinction had a chronological aspect. hastrup described the difference as one of reversibility: events on the vertical axis were girreversible, h for they were fated;

general, elves, dwarfs, and the dead occur frequently. generally the everyday word is assigned to humans and the other terms are from the poetic vocabulary. frequently the words assigned to the gods have an elegant feel, while those assigned to the giants feel heavy or clumsy, although admittedly such feelings are to a certain extent subjective. the categories thor requests are as follows: earth, heaven, moon, sun, clouds, wind, calm, sea, fire, wood, night, seed, and ale. these categories and the order in which they appear can hardly be arbitrary. the first five are cosmic, and they are presented in the order in which they appear in the creation story. sea and fire will destroy the cosmos at ragnarok, wood could represent yggdrasil, the world tree, and beer, which comes from grain that gr

imnir, which is derived from the word for soot on a cookpot. the element and- could refer to (or could have been understood by snorri as referring to) the front of the cook, who would be facing the cookpot as he worked his culinary magic. see also eldhrimnir; sahrimnir andlang the second of three heavens in the cosmology of snorri fs gylfaginning. no other text refers to this place or to a second heaven, so it may be snorri fs invention. the name appears to mean gstretched out h but might conceivably derive from a longer form meaning gspiritual heaven. h see also vidblainn andvari (careful) dwarf from whom loki and the gods extract gold to pay compensation for their killing of otr, the son of hreidmar. the story is told in snorri fs skaldskaparmal, in the prose header and opening stanzas o

to shine, and one plant is so white that it is compared to baldr fs brows; deities, themes, and concepts 65 that is the whitest of all plants, and from it you can note his beauty, both of hair and of face; he is the wisest of the asir and the most eloquent, and the most merciful, but that nature accompanies him, that none of his judgments stands. he lives where it is called breidablik; that is in heaven; in that place nothing can be nothing impure. h a few pages later snorri reports that forseti is the son of baldr and nanna nepsdottir. later in the gylfaginning he tells about baldr fs death and its aftermath, and these stories take up about 10 percent of the entire gylfaginning. baldr fs death actually comprises several constituent parts, and snorri is the first to combine them all in one

LOGOMACHY OF ZOS

nitial path to wisdom and knowledge. however great your reach, whatever you touch, shall touch flesh. we cannot love love too much when we find it. there is a self-revelation by a simple cryptic symbol: the meaning of all meanings. think well before you drain this cup of intoxicating possibilities. when our aspirations become as inexorable as affection, the mind will divulge techniques and media. heaven makes no moral laws, but gives us instincts towards rightness and virtue. the danger of the dynamic mind is that it seeks all kinds and degrees of complexity: fundamentals are a lost purpose in this forest of detail. let us desire no better pantheon than the zoomorphic in which to find a place: better to venerate our animal ancestry (until fully human, then the least attainable and most unk

guage but respond to affectiveness when conveying pure sentiment. where ego goeth, there only is the sensation and perception of reality. g. e w=h. g% v u]%d. 3"d. workings of equity from our own past karma. we make words ambiguous by adding our meaning; qualifications become endless and few understand themselves or each other. whatever you assert of the gods is more true of yourself. all ways to heaven lead to flesh. our re-orientation and ascent from earth must start here: nothing is obtained except by desire and our only medium is flesh. mouth and hand. in the midst of reality we strive for unreality, hence i teach the equal reality of all things, man and his illusions. flesh of dreams c there is a lamentable display of the nonartists shadow-fighting their fears; automata actuated by th

inds have heaped up cliches, coined, borrowed or inherited, mostly spurious. so stultified. not by limits of language, or by dumbness. we fail through falsities and halfbelieving, by fears bred of cramped growth, obedience to uninspired patterning, and we lose our impassioned creativeness by accepting easy conventions, idioms, and shoddy imitations. we hate and love ourselves only through others. heaven save us from looking only for our own likenesses. life is a potency, becoming a selection of indulgences; a path through the chaos we make. how soon fearing. shocked, we cry out for salvation, and backslide to some old mothering or protectiveness. no escape but to breathe the human smell, touch the hirsute flesh: shall again adventure c must transgress. compensating mechanisms often demand

etism, buddhism, and other religions, everything which denies the flesh. is the great inferiority to god in ourselves, an escapism seeking..15! 1"d. 5! x e s# d..t..1 p..q..t ]7 they were hurt? or was the odalisque unsatisfactory or too expensive? they expected too much for too little, or were too mean to pay. therefore "all is illusion. but the stoic smilingly awaits the next shower of shit from heaven. stoics are not saviours, saints or heroes and are often confused and weary, yet they prefer to find their own way and to accept life as they find it. the schizophrenics, the melancholics and psychotics. they at least are secretive and inflict no religions on others. they prove the. 9..1( 5..1@ e..1 9"d <7 i am, therefore ego alone exists as myself, never as all things simultaneously though

LUCIFERIAN SORCERY

shall remain immortal through you as you. belief is negated by exhaustion and thus the sigil and its seed will be planted. asmodeus ashmodai brings the hidden eye, which does not bleed when looked into which a laughing child devours on sight, eager to 25 awaken from the earth i walk, hidden in perception and form. as the last storm approaches, my name is thus revealed. lucifer shall the fires of heaven be brought down, by your gift of perception? shall all know from which clay becomes fire, and the profane are no longer. the wings of djinn beside that of the dragon, black and billowing answer to your shadowy presence. from this a torch is revealed. lilith from your loins great pleasure is shown, felt and ravished upon ecstasy from the children who feed nightly the bed chamber welcomes you

the profound depths asleep shall i know the oceans calm violence from passion a struggle of life brings both angels and demons, which become separate and alone. those who dive the depths will become as draconis, the ourobouris eternal which dreams of enfleshing all desires. belial those who wear the cloak of wolves, given their blood to the ecstasy of ahriman the desire of flesh is our temple of heaven and hell, from which all desires may become. by facing the seraphim may armiluss al dajjal awaken within, the earth will then answer a great song. casting the shadow of cain via nocturne solitary version. this is a small ritual designed to imbibe the sorcerer with a focused current of being, from which he or she will enter the luciferian gnosis with ease. i call forth the infernal shadows w

protect my very being of self, that i may grow and ascend in our family born of witch blood pure. i seek the coils of leviathan, the darkend grave earth of ahriman and the dream plane of lucifer. allow the gates to open before me! so it is done! 27 the rite of shaitan a self-initiation invocation the circle represents the oath of perfection, from which nothing shall enter. the mind is a source of heaven and hell, from which we may align ourselves better through ritualistic tools and techniques, it is the command to look in progress, in terms of greater black magick. robed in crimson or black, white candles upon the altar, and upon two points: north and east representing belial and lucifer respectively. black candles should be at the point of west and south, representing leviathan and shait

ough me! ooo west- let now the serpent encircle me, leviathan the coiling dragon of timeless being. i summon your essence unto me! great chthonic daimon of endless being, i seek to drink deep of your cup and behold the mysteries of the depths! mriodom aoth, sabaoth, atheleberseth, abraoth! by the very circle of which i build i walk unto the crown of lucifer that emerald which shine the essence of heaven and hell. that angelickan watcher of the sun shall come now forth to join with the ahrimanic shadow, that angel and daemon are joined! i walk unto the umbrarum rex, the kingdom of shades and the ghost roads open the gates unto me! guardian of flaming sword and corpse-king of the scepter open forth the anubian way to me! i behold the center of the eight rayed black sun my essence unto seth!

LUCIFERIAN SORCERY AND SET TYPHON

. the luciferian essence of attending the conclave is the meeting place of the three (consider hecate/lilith the guardians of the crossroads, it is the seven rayed star which initiates and the eight ray which comes the initiator of magick, set himself. nick hall points out in "chaos& sorcery" that the eight rayed star appeared in mesopotamia around 3,000 b.c. as a symbol to represent dingir (god, heaven (an) and star. this may be viewed in a luciferian context as dingir representing the infinite possibility of being, the fire stole from heaven, and the union of the celestial going forth into the aethyr of angelick being, the higher intellect or essence associated with the neter set. within luciferian witchcraft, algol is represented by the five elements of ahriman, as first described by th

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

mple, the nuer people of east africa provide a mythological account of why some people have white skin and others have black skin. here, a high god, kwoth (spirit of the sky, gave europeans white skin as punishment for an act of mother-son incest committed by a pair of their ancestors. in nuer mythology, we also have an explanation for death. at one time there was no death. earth was connected to heaven by a rope; when people became old, they climbed up the rope to reach kwoth in heaven, 18 evolution and religious creation myths where they were rejuvenated and then returned to earth. but then one day a bad hyena managed to climb the rope and reach heaven. kwoth commanded the hyena to never return to earth since he knew the hyena would only cause harm if he did so. one night, however, the h

where they were rejuvenated and then returned to earth. but then one day a bad hyena managed to climb the rope and reach heaven. kwoth commanded the hyena to never return to earth since he knew the hyena would only cause harm if he did so. one night, however, the hyena escaped and descended down the rope. nearing earth, the hyena cut the rope and the portion of rope above the cut spiraled back to heaven. the link between heaven and earth was gone, and from that time all those who grew old had to die on earth. the origin story in genesis also accounts for various aspects of life. here we have an explanation for why women suffer in childbirth. as a result of eve partaking of the forbidden fruit, god said, i will greatly multiply your pain in childbearing; in pain you shall bring forth childr

er. either way, as with all myths, this one reflects the history and culture of the mythmakers. anthropologists have also found that origin myths, like folktales and other oral and written literature, are commonly structured through binary oppositions pairings of contrasts such as good and evil, male and female, culture and nature. the account in genesis abounds with such binary oppositions earth/heaven, dark/light, night/day, land/sea, man/woman, to name a few. anthropologist claude le vi-strauss considered that binary oppositions are so common in humans oral and written expressions because the human mind itself is organized to think this way. we find these myths and stories attractive because they fit the way our minds are constructed and we can use binary oppositions to symbolically gen

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

eir evidence. the druidic tiara, or anguinum, its front embossed with a number of points to represent the sun's rays, indicated that the priest was a personification of the rising sun. on the front of his belt the arch-druid wore the liath meisicith- a magic brooch, or buckle in the center of which was a large white stone. to this was attributed the power of drawing the fire of the gods down from heaven at the priest's command this specially cut stone was a burning glass, by which the sun's rays were concentrated to light the altar fires. the druids also had other symbolic implements, such as the peculiarly shaped golden sickle with which they cut the mistletoe from the oak, and the cornan, or scepter, in the form of a crescent, symbolic of the sixth day of the increasing moon and also of

t and the sun; the legends of the shepherds with their gifts and adoration, the flood, and the ark; the representation in art of the fiery chariot, the drawing of water from the rock; the use of bell and candle, holy water and the communion; the sanctification of sunday and of the 25th of december; the insistence on moral conduct, the emphasis placed on abstinence and selfcontrol; the doctrine of heaven and hell, of primitive revelation, of the mediation of the logos emanating from the divine, the atoning sacrifice, the constant warfare between good and evil and the final triumph of the former, the immortality of the soul, the last judgment, the resurrection of the flesh and the fiery destruction of the universe-[these] are some of the resemblances which, whether real or only apparent, ena

cave of mithras as follows "but this cave was adorned with the signs of the zodiac, cancer and capricorn. the summer and winter solstices were chiefly conspicuous, as the gates of souls descending into this life, or passing out of it in their ascent to the gods; cancer being the gate of descent, and capricorn of ascent. these are the two avenues of the immortals passing up and down from earth to heaven, and from heaven to earth" the so-called chair of st. peter, in rome, was believed to have been used in one of the pagan mysteries, possibly that of mithras, in whose subterranean grottoes the votaries of the christian mysteries met in the early days of their faith. in anacalypsis, godfrey higgins writes that in 1662, while cleaning this sacred chair of bar-jonas, the twelve labors of hercu

infernal spirits and furies which they asserted were his ever present companions. undoubtedly the most interesting legend concerning simon is that which tells of his theosophic contests with the apostle peter while the two were promulgating their differing doctrines in rome. according to the story that the church fathers have preserved, simon was to prove his spiritual superiority by ascending to heaven in a chariot of fire. he was actually picked up and carried many feet into the air by invisible powers. when st. peter saw this, he cried out in a loud voice, ordering the demons (spirits of the air) to release their hold upon the magician. the evil spirits, when so ordered by the great saint, were forced to obey. simon fell a great distance and was killed, which decisively proved the super

ugh die walk re and siegfried to an awe-inspiring climax in g tterd mmerung "the twilight of the gods" click to enlarge the nine worlds of the odinic mysteries. the nordic mysteries were given in nine chambers, or caverns, the candidate advancing through them in sequential order. these chambers of initiation represented the nine spheres into which the drottars divided the universe (1) asgard, the heaven world of the gods (2) alf-heim, the world of the light and beautiful elves, or spirits (3) nifl-heim, the world of cold and darkness, which is located in the north (4) jotun-heim, the world of the giants, which is located in the east (5) midgard, the earth world of human beings, which is located in the midst, or middle place (6) vana-heim, the world of the vanes, which is located in the wes

MASTERING WITCHCRAFT

n shamash, the sun-god in his underworld aspect as lord of riches and artificer of metals. in fact he is the alter ego of tubal cain himself, naamah's own brother. azael or azazel, is in fact one of the modern witch's gods. which brings me to the crux of the matter. according to ancient magical legend, azael was originally one of those beings of primordial fire, first created dwellers in the high heaven, referred to by the christian church as messengers, or angels, by the greeks as daemons. azael and his followers, according to old lore, in defiance of their masters, elected to descend upon the earth countless eons ago, for the purpose of educating and civilizing primitive man as he then existed. whether it was part of their original plan or merely a side issue, these angelic beings "sons

esis briefly records the legend thus: and it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, that the sons of god saw the daughters of men that they were fair, and they took wives of all which they chose. however, the ancient book of noah written several hundred years before the birth of christ is more explicit. and the angels, the children of heaven, saw and lusted after them [the daughters of men] and said one to another "come let us choose wives from among the children of men and beget us children. and all the others together took unto themselves wives, and each chose for himself one, and they began to go in unto them and defile themselves with them, and they taught them charms and enchantments, and the cutting of roots, and made the

m these exiled beings that all true magical knowledge and power is said to be derived. laban, reputedly one of the greatest adepts in magical art of pre-flood times, visited the mountaintop wherein they dwelt, to learn his wisdom. this idea has lingered on and finally became a fundamental part of legends of magical initiation all over the world, from chaldea to tibet. the offspring of the sons of heaven, however, proved to be a mixed blessing for the world. like their progenitors, they were gigantic in stature "great giants whose height was three thousand ells" some of these nephelim, as the descendants of the house of azael were known, were, like nimrod, men of renown and great in wisdom. others, however, turned in the opposite direction and increasingly devoted themselves to the pursuit

on. the following chart provides a simple and accessible interpretation of the runes and their meanings. the actual symbols used in this divination system are also shared by that of the fifteenth-century wizard cornelius agrippa, geomancy, so-called. this involves the use of a tray of sand to construct the figures as opposed to a set of rods. the principle, however, remains the same, the idea of heaven leaving its impress upon the earth being implicit therein. the pendulum another device frequently resorted to by witches to "find things out" is the dowser, or water witch's pendulum. this device is exactly what it purports to be, namely, a weight attached to a piece of twine. the advantage of its use over that of other divination devices such as the rune sticks is the fact that it needs ve

g in a circle facing inwards, clasping hands. the magister must pass to the east of the circle and bow down nine times eastward. an unlit taper should now be placed in his right hand by the summoner, and he must slowly and powerfully chant a solar invocation such as the following: eastward stand i! for favours i pray! i pray thee, mighty prince of light! i pray thee, holy keeper of the sky! up to heaven i pray and down to earth i call thee! the assembled coven should now reiterate the chant in unison: eastward he stands, for favours we pray. we pray thee, great one! we pray thee, mighty prince of light! we pray thee, holy keeper of the sky! up to heaven we pray and down to earth we call thee! the assembled coven must now exert all its witch power in visualizing elemental power descending u

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

falling upon his face on the earth, began to weep, and striking his breast, said: what have i deserved (above others, seeing that so many men can neither understand nor interpret this knowledge, even though there were no secret thing in nature which the lord hath hidden from me! wherefore are these words so obscure? wherefore am i so ignorant? and then on his bended knees, stretching his hands to heaven, he said: o god, the creator of all, thou who knowest all things, who gavest so great wisdom unto solomon the son of david the king; grant unto me, i beseech thee, o holy omnipotent and ineffable father, to receive the virtue of that wisdom, so that i may become worthy by thine aid to attain unto the understanding of this key of secrets. and immediately there appeared unto me, the angel the

ves, otherwise the secrets are profaned and no effect can follow? and ioh answered: i promise unto thee that to none will i reveal (them, save to the honour of the lord, and with much discipline, unto penitent, secret, and faithful (persons. then answered the angel: go and read the key, and its words which were obscure throughout shall be manifest unto thee. and after this the angel ascended into heaven in a flame of fire. then ioh was glad, and labouring with a clear mind, understood that which the angel of the lord had said, and he saw that the key of solomon was changed, so that it appeared quite clear unto him plainly in all parts. and ioh understood that this work might fall into the hands of the ignorant, and he said: i conjure him into whose hands this secret may come, by the power

s can bring thee; on the contrary, it gives them great pleasure to render service to man for whom many of these spirits have great liking and affinity, god having destined them for the preservation and guidance of those terrestrial things which are submitted to the power of man. there are different kinds of spirits, according to the things over which they preside, some of them govern the empyrean heaven, others the primum mobil, others the first and second crystalline, others the starry heaven; there are also spirits of the heaven of saturn, which i call saturnites. there are jovial, martial, solar, venerean, mercurial, and lunar spirits; there are also (spirits) in the elements as well as in the heavens, there are some in the fiery region, others in the air, others in the water, and other

e may turn from his wickedness and live; give and grant unto us thy grace, by blessing and consecrating this earth and this circle, which is here marked out with the most powerful and holy names of god. and thee, i conjure, o earth, by the most holy name of asher ehieh entering within this circle, composed and made with mine hand. and may god, even adonai, bless this place with all the virtues of heaven, so that no obscene or unclean spirit may have the power to enter into this circle, or to annoy any person who is therein; though the lord god adonai, who liveth eternally unto the ages of the ages. amen. i beseech thee, o lord god, the all powerful and the all merciful, that thou wilt deign to bless this circle, and all this place, and all those who are therein, and that thou wilt grant un

may come unto us, so that they may be obedient unto thy commands, through thee, o most holy adonai, whose kingdom is an everlasting kingdom, and whose empire endureth unto the ages of the ages. amen. after having said all these words devoutly, let the master arise, and place his hands upon the pentacles, and let one of the companions hold the book open before the master, who, raising his eyes to heaven, and turning unto the four quarters of the universe, shall say: o lord, be thou unto me a tower of strength against the appearance and assault of the evil spirits. after this, turning towards the four quarters of the universe, he shall say the following words: these be the symbols and the names of the creator, which can bring terror and fear unto you. obey me then, by the power of these hol

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

necessary to be observed, if they wish to make use of all these operations and experiments. but before the commencement of the work, it is absolutely necessary that the master with his disciples repeat the following conjuration once in the morning, and twice in the evening: the conjuration. o lord god almighty, be propitious unto me a miserable sinner, for i am not worthy to raise mine eyes unto heaven, because of the iniquity of my sins and the multitude of my faults. o pitying and merciful father, who wouldest not the death of a sinner but rather that he should turn from his wickedness and live, o god have mercy upon me and pardon all my sins; for i unworthy entreat thee, o father of all creatures, thou who art full of mercy and of compassion, by thy great goodness, that thou deign to g

spirits are governed by the natural and universal hierarchy of things. thrice command three through the medium of three. there are the spirits of above, those of below, and those of the center; then if thou investest the sacred ladder, if thou descendest instead of ascending, thou wilt discover the counter-hierarchy of the shells, or of the dead spirits. know thou only that the principalities of heaven, the virtues, and the powers, are not persons, but dignities. they are the degrees of the sacred ladder upon which the spirits ascend and descend. michael, gabriel, raphael, and the others, are not names but titles. the first of the numbers is the unity. the first of the divine conceptions called the sephiroth is kether or the crown. the first category of the spirits is that of chaioth ha-q

is that of unity and synthesis. they correspond to the intelligence. they have for adversaries the thamiel or double-headed ones, the demons of revolt and of anarchy, whose two chiefs, ever at war with each other, are satan and moloch. the second number is two; the second sephira is chokmah or wisdom. the spirits of wisdom are the auphanim, a name which signifieth the wheels, because all acts in heaven like immense wheels spangled with stars. their empire is that of harmony. they correspond to the reason. they have for adversaries the chaigidel, or the shells which attach themselves to material and lying appearances. their chief, or rather their guide, for evil spirits obey no one, is beelzebub, whose name signifieth the god of flies, because flies haunt putrefying corpses. the third numb

ath vanquished all the demons as truth triumphs over error. that is past in the opinions of men, and the wars of michael against satan are the symbols of movement, and of the progress of spirits. the devil is ever a god of refusal. accredited idolatries are religions in their time. superannuated idolatries are superstitions and sacrileges. the pantheon of phantoms, which are then in vogue, is the heaven of the ignorant. the receptacle of phantoms, whom folly even wisheth for no longer, is the hell. but all this existeth only in the imagination of the vulgar. for the wise, heaven is the supreme reason, and hell is folly. but it must be understood that we here employ the word heaven in the mystical sense which we give it in opposing to it the word hell. in order to evoke phantoms it is suffi

re and the study of the holy numbers (here king solomon addresseth himself to his son, roboam: do thou, o my son roboam, remember, that the fear of adonai is only the beginning of wisdom. keep and preserve those who have not understanding in the fear of adonai, which will give and will preserve unto thee my crown. but learn to triumph thyself over fear by wisdom, and the spirits will descend from heaven to serve thee. i, solomon, thy father, king of israel and of palmyra, i have sought out and obtained in my lot the holy chokmah, which is the wisdom of adonai. and i have become king of the spirits as well of heaven as of earth, master of the dwellers of the air, and of the living souls of the sea, because i was in possession of the key of the hidden gates of light. i have done great things

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

the angels adoniel and bariel, the letters of the latter being arranged about a square of four compartments. around is the versicle from psalm cxii. 3 "wealth and riches are in his house, and his righteousness endureth for ever" figure 22. the fifth pentacle of jupiter. this hath great power. it serveth for assured visions. jacob being armed with this pentacle beheld the ladder which reached unto heaven. editor s note. the hebrew letters within the pentacle are taken from the five last words of the versicle which surrounds it, each of which contains five letters. these are, then, recombined so as to form certain mystical names. the versicle is taken from ezekiel i. 1 "as i was among the captives by the river of chebar, the heavens were opened, and i saw visions of elohim" in my opinion the

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

almighty, i do exorcise and command thee, o spirit n, even by him who spake the word and it was done, and to whom all creatures are obedient; and by the dreadful judgments of god; and by the uncertain sea of glass, which is before the divine majesty, mighty and powerful; by the four beasts before the throne, having eyes before and behind; by the fire round about the throne; by the holy angels of heaven; and by the mighty wisdom of god; i do potently exorcise thee, that thou appearest here before this circle, to fulfil my will in all things which shall seem good unto me; by the seal of basdathea balda-chia; and by this name primeumaton, which moses named, and the earth opened, and did swallow up kora, dathan, and abiram. wherefore thou shalt make faithful answers unto all my demands, o spi

s circle to fulfil my will in all things that seem good unto me. and if thou be still so disobedient, and refusest still to come, i will in the power and by the power of the name of the supreme and everlasting lord god who created both thee and me and all the world in six days, and what is contained therein, eie, saraye, and by the power of this name primeumaton which commandeth the whole host of heaven, curse thee, and deprive thee of thine office, joy, and place, and bind thee in the depths of the bottomless pit or abyss, there to remain unto the day of the last judgment. and i will bind thee in the eternal fire, and into the lake of flame and of brimstone, unless thou comest quickly and appearest here before this circle to do my will. therefore, come thou! in and by the holy names adona

hty king amaimon, who bearest rule by the power of the supreme god el over all spirits both superior and inferior of the infernal orders in the dominion of the east; i do invocate and command thee by the especial and true name of god; and by that god that thou worshippest; and by the seal of thy creation; and by the most mighty and powerful name of god, iehovah tetragrammaton who cast thee out of heaven with all other infernal spirits; and by all the most powerful and great names of god who created heaven, and earth, and hell, and all things in them contained; and by their power and virtue; and by the name primeumaton who commandeth the whole host of heaven; that thou mayest cause, enforce, and compel the spirit n. to come unto me here before this circle in a fair and comely shape, without

ome not even yet, thou shalt say as followeth: the greater curse.34 now o thou spirit n, since thou art still pernicious and disobedient, and wilt not appear unto me to answer unto such things as i would have desired of thee, or would have been satisfied in; i do in the name, and by the power and dignity of the omnipresent and immortal lord god of hosts iehovah tetragrammaton, the only creator of heaven, and earth, and hell, and all that is therein, who is the marvellous disposer of all things both visible and invisible, curse thee, and deprive thee of all thine office, joy, and place; and i do bind thee in the depths of the bottomless abyss there to remain until the day of judgment, i say into the lake of fire and brimstone which is prepared for all rebellious, disobedient, obstinate, and

therein, who is the marvellous disposer of all things both visible and invisible, curse thee, and deprive thee of all thine office, joy, and place; and i do bind thee in the depths of the bottomless abyss there to remain until the day of judgment, i say into the lake of fire and brimstone which is prepared for all rebellious, disobedient, obstinate, and pernicious spirits. let all the company of heaven curse thee! let the sun, moon, and all the stars curse thee! let the light and all the hosts of heaven curse thee into the fire unquenchable, and into the torments unspeakable. and as thy name and seal contained in this box chained and bound up, shall be choken in sulphurous stinking substances, and burned in this material fire; so in the name iehovah and by the power and dignity of these t

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 2

hee n, that thou appear forthwith^ alone or with thy servants, in this first [or second] hour of the day, here before me in this crystal stone [or before this circle] in a fair& comely shape to do my will in all things that i shall desire or request of you* i conjure& powerfully command you n by him that said the word& it was done& by all the holy& powerful names of god who is the only creator of heaven and earth and hell& what is contained in them, adonay, el, elohim, elohe, elion, lemegeton: clavicula salomonis 50 escerchi, zebaoth, jah, tetragram-maton sadai, the only lord god of hosts, that you forthwith appear unto me here in this crystal stone [or here before this circle] in a fair& comely human shape without hurt to me or any other creature that the great god jehovah hath created& m

er creature that the great god jehovah hath created& made, and come ye peaceably, visibly and affably without delay manifesting what i desire, being conjured by the name of the eternal living true god heliorin tetragrammaton anepheneton& fulfill my commands& persist unto the end, i conjure, command& constrain you spirit n by alpha& omega& by the name primeumaton which commandeth the whole host of heaven& by all these names which moses named when he by the power of these names brought great plagues upon pharaoh& all the people of egypt; zebaoth, escerchie, oriston, elian, adonay primeumaton& by the name schersieta mathia which joshua called upon the sun stayed its course& by the hagioss& by the seal of adonay& by agla on tetragrammaton to whom all creatures are obedient& by the dreadful jud

e by the power of these names brought great plagues upon pharaoh& all the people of egypt; zebaoth, escerchie, oriston, elian, adonay primeumaton& by the name schersieta mathia which joshua called upon the sun stayed its course& by the hagioss& by the seal of adonay& by agla on tetragrammaton to whom all creatures are obedient& by the dreadful judgement of the most high god& by the holy angels of heaven& by the mighty wisdom of the omnipotent god of hosts that you come from all parts of the world& make rational answers to all things that i shall ask of you& come ye peaceably& visibly& affably speaking to me with a voice intelligible& to my understanding, therefore come ye, come ye,in the name of adonay zebaoth, adonay aamioram, come, why stay ye, hasten adonay saday the king of kings comma

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

hee, o thou great& powerful angel samael i invocate adjure command& most powerfully call you forth from your orders& places of residence to visible appearance in& through these great& mighty incomprehensible signall& divine name of the great god who wast, is& ever shall be, adonay zebaoth, adonay amioram, hagios aglaon tetragrammaton& by& in the name primeumaton which commandeth the whole host of heaven, whose power& virtue is most effectual for the calling you forth& command you to transmit your rays perfectly to lemegeton: clavicula salomonis 14 my sight& voice to my ears, in& through this celestial stone, that i may plainly see you& perfectly hear you speak unto me, therefore move o thou mighty& blessed angel samael& by his present name of the great god jehovah& by the imperial dignity

note this prayer may be altered to the mind of the worker, for it is here sett for an example. the prayer o thou great& blessed n my angel guardian, vouchsafe to descend from thy holy mansion which is celestial with thy holy influence& presence into this crystal stone, that i may behold thy glory& enjoy thy society, aid& assistance both now& forever hereafter, o thou that art higher than the 4th. heaven& knowest the secrets of elanel, thou that ridest upon the wings of the wind& art mighty& potent in thy celestial& supersublunary motion, do thou descend& be present i pray thee, i humbly desire& intreat thee that if ever i have merited thy society or if any of my actions or intentions be real& pure& sanctified before thee, bring thy external presence hither& converse with me, one of thy sub

mighty& potent in thy celestial& supersublunary motion, do thou descend& be present i pray thee, i humbly desire& intreat thee that if ever i have merited thy society or if any of my actions or intentions be real& pure& sanctified before thee, bring thy external presence hither& converse with me, one of thy submissive pupils, in& by the name of the great god jehovah, whereunto the whole choir of heaven sings continually o alappa-la-man hallelujah, amen. when you have said this prayer over several times, as occasion serveth, you will at last see strange lights& passages in the stone& at last you will see your genius, then give him a kind entertainment as you were before directed, declaring unto him your mind& what you would have done. so endeth the book pauline lemegeton: clavicula salomon

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 4

hat i may enjoy and obtain all things according to my wishes and desires. and you may further express your mind in all particulars in your prayer, and do the like in the two other choras following. the angel of the second altitude appeareth in the form of a young child with clothes of a satin, and of a red rose colour, having a crown of red gilly flowers upon his head. his face looketh upwards to heaven and is of a red colour, and is compassed round about with a bright splendour as the beams of the sunthe ars nova book v of the lemegeton ars nova book five of the lemegeton transcribed from sloane ms. 2731 and prepared in adobe acrobat format by benjamin rowe, june, 1999. typeset in adobe caslon ars nova 1 introduction there is some question whether the ars nova qualifies as a separate book

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

his series) this book is sometimes erroneously titled ars notoria. the notoria is a separate (and much more complex) work, the text of which was included (without its vitally important illustrations) as an appendix in one copy of the lemegeton. benjamin rowe ars nova 3 the first page of the ars nova eheie. kether. almighty god, whose dwelling is in the highest heavens: 1 haioth. the great king of heaven, and of all the powers therein: methratton. and of all the holy hosts of angels and archangels: reschith. hear the prayers of thy servant who putteth his trust in thee: hagalgalim. let thy holy angels be commanded to assist me at this time and at all times (sphere of the primum mobile) iehovah. god almighty, god omnipotent, hear my prayer: hadonat. command thy holy angels above the fixed st

ac) iehovah. god almighty, god omnipotent, hear my prayer: elohim. god with us, god be always present with us: binah. strengthen us and support us, both now and for ever: aralim. in these our undertakings, which we perform but as instruments in thy hands: zabbathai in the hands of thee, the great god of sabaoth. s. h.2 hesel3 thou great god, governor and creator of the planets, and of the host of heaven: hasmalim command them by thine almighty power: zelez to be now present and assisting to us thy poor servants, both now and for ever. k. s. elohim geber most almighty and eternal and ever living lord god: seraphim command thy seraphim: camael, madim to attend on us now at this time, to assist us, and to defend us from all perils and dangers. s. 1. the divine names in this section are all wr

by that great power that led the children of israel into the land of canaan& by that great power that destroyed sonachoribs great host& by that great& almighty power of him that walked on the sea as on dry land& by that almighty power that raised the dead lazarus out of his grave& by that almighty power of the blessed& holy& glorious trinity that did cast the devil& all disobedient angels out of heaven into hell that thou thief return immediately& restore the goods again which thou hast stolen away, therefore in& by the names of the almighty god before rehearsed i charge thee, thou thief to restore the goods again immediately or else the wrath of god may fall upon thee& force thee to come immediately. amaythe meaning of masonry by w.l. wilmshurst foreword freemasonry has had many great sc

MEANING OF MASONRY

and by these finally he will discern how that there is a mystical" ladder of many rounds or staves" i.e, that there are innumerable paths or methods by means of which men are led upwards to the spiritual light encircling us all, and in which we live and move and have our being, but that of the three principal methods, the greatest of these, the one that comprehends them all and brings us nearest heaven, is love, in the full exercise of which god-like virtue a mason reaches the summit o f his profession; that summit being god himself, whose name is love. i cannot too strongly impress upon you, brethren, the fact that, throughout our rituals and our lectures, the references made to the lodge are not to the building in which we meet. that building itself is intended to be but a symbol, a vei

then, is a swift and comprehensive portrayal of the entrance of all men into, first, physical life, and second, into spiritual life; and as we extend congratulations when a child is born into the world, so also we receive with acclamation the candidate for masonry who, symbolically, is seeking for spiritual re-birth; and herein we emulate what is written of the joy that exists among the angels of heaven over every sinner who repents and turns towards the light. the first degree is also eminently the degree of preparation, of self-discipline and purification. it corresponds with that symbolical cleansing accorded in the sacrament of baptism, which, in the churches, is, so to speak, the first degree in the religious life; and which is administered, appropriately, at the font, near the entran

d ourselves what that phrase and what that symbol imply. need i repeat that the building alluded to is not the edifice we meet in, but is our own selves, and that the sacred symbol at the centre of the roof and of the floor of this outward temple is but symbolic of that which exists at the centre of ourselves, and which was spoken of by the christian master when he proclaimed that" the kingdom of heaven is within you; that at the depths of our own being, concealed beneath the heavy veils of the sensual, lower nature, there resides that vital and immortal principle, which is said to" a llude to" the g.g. because it is nothing other than a spark of god himself immanent within us. over the old temples of the mysteries was deeper written the injunction" man, know thyself, and thou shalt know t

dicular--the height of the human body -these are the indications by which our cryptic ritual describes the tomb of hiram abiff at the centre of ourselves. he is buried" outside the holy city" in the same sense that the posterity of adam have all been placed outside the walls of paradise, for" nothing unclean can enter into the holy place" which elsewhere in our scriptures is called the kingdom of heaven. what then is this" centre" by reviving and using which we may hope to regain the secrets of our lost nature? we may reason from analogies. as the divine life and will is the centre of the whole universe and controls it; as the sun is the centre and life-giver of our solar system and controls and feeds with life the planets circling round it, so at the secret centre of individual human life

exists within ourselves by developing which we may hope to regain our lost and primal stature. the second purpose of the craft doctrine is to declare the way by which that centre may be found within ourselves, and this teaching is embodied in the discipline and ordeals delineated in the three degrees. the masonic doctrine of the centre--or, in other words, the christian axiom that" the kingdom of heaven is within you--is nowhere better stated than by the poet browning" truth is within ourselves. it takes no rise from outward things, whate'er you may believe. there is an inmost centre in ourselves where truth abides in fullness; and to know rather consists in finding out a way whence the imprisoned splendour may escape than by effecting entrance for a light supposed to be without" brethren

MICHAEL FORD BOOK OF CAIN

. he plunged to the depths of the earth, the darkest areas where no being of light dwelled. those who descended with azazel, whom is called lucifer by later ones only had glimpsed at the fire which azazel had shown unto them. the passed into the nightmare lands, where they felt lost as their fire was nearly extinguished. azazel woke still illuminated brightly, a dark star which beheld the fire of heaven. when the fire fell from the sky to the earth, did my father them perceive this world of flesh, that both spirit and the material plane were brought together in union. understanding that this fire was illuminated within, azazel felt a moment of triumph, that by perceiving the self and willing the being into stronger forms he was uniquely separate, isolate and beautiful. he stood up, weakene

ne who walks with the dragon the path of the nightside. in one hand is the fetish of cain the skull of abel whom holds the gnosis of the shade king, azrael, the western gate of twilight and realm of ghosts. the other hand is the hammer, a tool of the forge which sparks the cunning fire in the clay of mortal flesh. cain is the temple maker and witch begetter, that which opens the gates of hell and heaven, the initiator of witch blood. cain is envisioned as a middle eastern man, bearded and dark, wisdom filling his eyes. cain is also viewed as a bearded and horned human-beast, covered in gray and green earth, who is decorated with human and animal bones, his familiars. cain is sought in the hidden places of the earth, for he is the ancient and knows the unknown secrets of the earth. cain als

MICHAEL FORD WITCHMOON

itches conclave i am this form, known in the whole as the desire of all manes of past and that very desire of the body of lust the crown of blackened flame between the horns of the goat is but my sign of the star joined in algol, that lucifer breathes in this very source of being. throught my hands, the point of will which is as above and so below, acts as the vision through the gates of hell and heaven, this dual ecstasy is the gateway of my eyes, burning in the flame of azazel. 72 72 as within the light of hekate, thus our union of the seed of the sun and the nectar of the moon shall bring forth me, known in flesh as desire. i speak the words which form the serpent's cycle, of creation and destruction. my tongue forked which speaks the wisdom of ages. i exist beyond the grave and before

shall arise. the witches' sabbath 84 84 "o self my god, foreign is thy name except in blasphemy, for i am thy iconoclast. i cast thy bread upon the waters, for i myself am meat enough. hidden in the labyrinth of the alphabet is my sacred name, the sigil of all things unknown. on earth my kingdom is eternity of desire. my wish incarnates in the belief and becomes flesh, for, i am the living truth. heaven is ecstasy; my consciousness changing and acquiring association. may i have courage to take from my own super abundance. let me forget righteousness. free me of morals. lead me into the temptation of myself, for i am a tottering kingdom of good and evil. may worth be acquired through those things i have pleasured. may my trespass be worthy. give me the death of my soul. intoxicate me with s

nd to the highest aethyr. i call to the fire djinn who brought the spark to common clay that from the green and desert lands do i rise unto the company of the spirits of the air, to join in union with those of cunning fire spirits who illuminate in the flame of the sun! i do seek to go forth unto the angelic soul lucifer rising through my self emerald crowned bringer of light. i seek the gates of heaven and holy essence of the sun, that my spirit may become the essence of flame and creation. i shall go forth unto the empyrean gathering of the elphame to strengthen in the light of lucet azazel who brought us to the gates of becoming. i am both shadow and light, i shall go forth in dream and waking flesh infernal- the earthly demonic sabbat the descent of the luciferian self (spirit) unto th

ing. i kept my urges controlled even though my own desire wanted her and the dead very badly. her hand began moving faster and with more lust and intent. the searing sight of human bone going deeper and deeper into her moist opening fully awakened the fire snake of my astral. the contrast of the white bone with the firm, pale flesh of her legs was an astonishing view. it was aos who gave the key "heaven is ecstasy, this was heaven on the astral plane, or so it felt that evening several years ago. the spirits of the dead and the elementals who served this witch began encircling her and her moans and heat grew. i knew the desire she built into this mind-sigil was powerful and beautiful. much of the spirit-energy seemed to engulf the bone which was being tunneled deep within her. tunneling wi

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

sfreedom!for nothing is secret, that shall not be made manifest, neither anything hid, that shall not beknown and come abroad- luke 8:17michael tsarionseattle (march 2002)prefaceviiiatlantis, alien visitation, and genetic manipulation atlantis, alien visit .319 also by michael tsarion. 429atlantis, alien visitation, and genetic manipulation1 chapter 1from the end of heaventhere are more things in heaven and earth, horatio, than are dreamed of in thy philosophy (william shakespeare, hamlet)atlantis and strange god-men are mentioned in scriptures such as the bible, thebook of enoch, the ramayana, the mahabharata, the v edas, the shastras, the norseedda, the zend avesta (persian, the codex chimalpopoca (toltec, the popul vuh(mayan, the welsh triads, the visuddhi magga (buddhist, the annals of

pyri (egyptian, the annals of cuauhtitlan(mayan, and others. atlantis was not a center ofadvanced human civiliza-tion, but was, rather, the cre-ation of and home to alienbeings that colonized theearth. there are over 30,000texts from all over the worldthat speak of this visitation,and these are only thosetexts that have remainedintact throughout the millen-nia.y outh by thomas colefrom the end of heaven2atlantis, alien visitation, and genetic manipulation atlantis, a name recorded in various permutations by hundreds of cultures, has beencalled: antilla, amenti, arallu, attala, atvantika, aztlan, azatlan, atlantia, atli,asgard, avalon, arcadia, arktos, agartha, shangri-la, hyperborea, tula, rutas,thule, hesperides, hy-brasil, to mention a few. it was the original elysian fields. thecelts an

th'ssovereignty was violated by one contingent of ancient visitors. these beings werenamed the nephilim (those who were cast down. there are many names that havecome down to us that were used to describe the visitors. some of these are: anakim,rephaim, djinn, giants, titans, fallen angels, the watchers, the els, the ari, elders,atlantis, alien visitation, and genetic manipulation3 from the end of heaven sons of zadok, sons of seth, the uranids, cyclopeans, promethians, olympians, theelect, asuras, the illies, fomorians, the necromancers, rayless ones, bent ones, thedogons, dagons, the ana, amaraka, nagas, the rakshasas, dragon kings, naddred,the brotherhood of the snake, and the serpent people. they were also referred to asthe djedhi (see jedi. the bible takes the position that the nephili

re giants in the earth in those days;and also after that, when the sons of godcame in unto the daughters of men, and theybear children to themthe mighty men whichwere of old, men of renown (genesis, chap-ter 6-8) they come from a far country, from the end ofheaven (isaiah 13:3)who are these that fly in a cloud, as the dovesto their windows (isaiah 9:8) lucifers fall by gustave dorefrom the end of heaven4atlantis, alien visitation, and genetic manipulation atlantis, alien visitation, and genetic manipulation5 chapter 2earth s first delugego and cut off tiamat s life, and let the winds convey her blood to secret places.(the enuma elish)we read from various sources that approximately 50,000 years ago a certain planetarybody in our own solar system was mysteriously destroyed. this body has bee

ad sunk down and its destruction was nigh.and he arose from thence and went to the end of the earth and cried aloud to his grandfatherenoch, and noah said bitterly, three times, hear me, hear me, hear me! and i (enoch)said unto him, tell me what it is that is falling upon the earth that it is in such evil plight andshaken(book of enoch)and the third angel sounded, and there fell a great star from heaven, burning as if it were alampand the name of the star is called wormwood; and many men died of the water ,because they were made bitter (rev 8:7 9:1) atlantis, alien visitation, and genetic manipulation7 earths first deluge and the fourth angel sounded and a third part of the sun was smitten and the third part of themoon and the third part of the stars, so as the third part of them was darke

MICHAEL W FORD THE VAMPIRE GATE

owledge of war, chaos, natural disaster, disease. if you compare the realities of our world with the christian concept, their god is dormant. please take your attention to luciferian witchcraft and specifically the yatuk dinoih. the ten precepts of zohak and the ten adominations of akht jadu display therein the very foundation of this work, the luciferian path and the key to the gates of hell and heaven. heaven and hell are indeed spiritual realities, yet also physical sensations. by achieving and devouring we may reach the heights of both, which equally are powerful. remember the deific force of ahriman, so sought to break open the gates of heaven and devour his brother ahura mazda, the sun. morals morality changes based on culture and time. what is amoral now will not be 50 years from no

was said to be created in the zurvan myth as a black substance like coal, which would devour all creation, manifesting her as a vampyric being. azazel [hebrew] the first angel who brought the black flame of being to humanity. azazel was the lord of djinn and was said to be made of fire in islamic lore. azazel refused to bow before the clay of adam, 79 saying that it was profane. he was cast from heaven to earth and was indeed the first independent spirit, the initiator of individual and antinomian thought. azazel was later related to the watchers, the hebrew goat demon god and shaitan. azazel is a name of lucifer, who is the solar aspect of the dragon, the bringer of light. azhi [avestan/pahlavi] serpent, snake azhi dahaka [avestan/pahlavi] the son of angra mainyu/ahriman. azhi dahaka as

MICHAEL WYNN THE SOUL TRAVELERS

n named ararat. noah, his family, and the animals exited the ark and once more began to replenish the earth. after the decedents of noah (humanity) successfully repopulate the earth, they again lose the god s favor. instead of dispersing and filling every quarter of the planet, they concentrate in a land called babylonia. the king of babylonia, nimrod, endeavored to build a tower that could reach heaven; this is the famous tower of babel. god, who was enraged by nimrod s presumption and arrogance, takes matters into his own hands by confusing the languages of nimrod s workforce. the babylonian kingdom is instantly cast into disorder as its inhabitants no longer spoke a single language. this act of confusing the languages accomplished god s original intent for humanity, because it caused hu

and arrogance, takes matters into his own hands by confusing the languages of nimrod s workforce. the babylonian kingdom is instantly cast into disorder as its inhabitants no longer spoke a single language. this act of confusing the languages accomplished god s original intent for humanity, because it caused humanity to finally split up and occupy the whole earth and, most importantly, not reach heaven. although the bible stories are the most well-known, especially in the west, they are not the first and they are not unique. story of the serpent [1.2] humanity s relationship with the serpent is indeed a strange one. the nature of the reptile is alien to our own, so humans have a natural aversion to reptiles. humans are characterized by both the cold blooded way of the reptile, and compass

a fortress must be built at the center of the village. he promised to return one day, and after leaving the village the flood waters did come, which protected those who believed him. it s important to note that this tale of a chosen one who travels with 12 guys predates the arrival of europeans to north america. in the african myth from the mande people of mali, an evil god named pemba fell from heaven, and was barred from returning because he stole male seeds from god. pemba spread tainted seeds, borne from incest upon the ground. faro, his righteous twin brother that dwelled in heaven and took the form of a fish, was forced to sacrifice himself for pemba s sin. his body was cut into 60 pieces, and the pieces formed trees when spread across the earth. trees are, according the mande peopl

ll of nimrod s laborers to abruptly speak different languages. from there, the people dispersed to every corner of the globe. this story, like the flood, has many parallels outside of the bible. the aztec people of mexico say that at one time giants of deformed stature once possessed the land. arrogant were these giants, who endeavored to build a tower so as to reach the heavens. when the lord of heaven looked upon the haughty ambition of the earth-dwellers, he sent down his minions to confound them. this action caused the builders of the tower to go their separate ways and disperse across the earth. and then there s the savior. a character who, similar to the flood, seems like an imprint in the mind that was left by a dream- yet a pleasant dream this time. the wanderer, the civilizer, the

ly son of god or was god. he was born from a virgin. he was prophesied to come. he would, in the latter part of his life, travel around with 12 followers [apostles] teaching goodness and performing miracles. he would later die for our sins by being nailed to a wooden cross. his body was placed in a cave and, after 3 days, his--michael wynn's "the soul travelers" 9 body disappeared and returned to heaven. in heaven he resides to this day, promising to return and rule for a 1,000 years, and afterwards he will live forever more with god. the hindus have the many incarnations of the most-high god vishnu. vishnu, who resides in heaven, came upon man in many forms and these forms are called avatars. an avatar is essentially a god in the flesh. for example, krishna, one of the 10 avatars of vishn

MICHAEL W FORD NOX UMBRA

behaviour abhorrently disgusting. yet christians still view our walk as the opposite of what it actually is! a luciferian loves life, seeks to strengthen it by self-perception devoid of unnecessary egotistical thought. the sethian/luciferian understands life is a great opportunity to come into being as something greater. the primal sense of dissatisfaction was with lucifer/azazel from the time of heaven, having all the beauty around him was nothing without self-respect and freedom. the price was painful, and dark. alas, in this darkness was found a light- the black flame of individual being. the vampyre sorcerer indeed loves life, and the realms of ghosts and shades, we find nourishment in their tombs and black earth. yet when we emerge in the light of shaitan in the noon tide sun, we can

MOODY RAYMOND A LIFE AFTER LIFE

lp my wife, i think, because she had a drinking problem, and i know that she just couldn't have made it without me. she is better now, though, and i really think it had a lot to do with what i went through. a young mother feels that, the lord sent me back, but i don't know why. i definitely felt him there, and knew that he recognized me and knew who i was. and yet he didn't see fit to let me into heaven; but why, i don't know. i have thought about it many times since, and i believe that it was either because i had those two small children to raise, or because i personally just wasn't ready to be there. i am still seeking the answer, and i just can't figure it out. in a few instances, persons have expressed the feeling that the love or prayers of others have in effect pulled them back from

that's the best thing i can think of to compare it to. even those who previously had some traditional conviction about the nature of the afterlife world seem to have moved away from it to some degree following their own brushes with death. in fact, in all the reports i have gathered, not one person has painted the mythological picture of what lies hereafter. no one has described the cartoonist's heaven of pearly gates, golden streets, and winged, harp-playing angels, nor a hell of flames and demons with pitchforks. so, in most cases, the reward-punishment model of the afterlife is abandoned and disavowed, even by many who had been accustomed to thinking in those terms. they found, much to their amazement that even when their most apparently awful and sinful deeds were made manifest before

aid he was the light of the world" in addition, in my own reading i have come across a few seeming parallels which none of my subjects have mentioned. the most interesting ones occur in the writings of the apostle paul. paul was a persecutor of christians until he had his famous vision and conversion on the road to damascus. he says: acts 26:13-26: at midday, o king, i saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. and when we were all fallen to the earth, i heard a voice speaking unto me, and saying in the hebrew tongue "said, saul, why persecutest thou me? it is hard for thee to kick against the pricks" and i said "who art thou, lord" and he said "i am jesus, whom thou persecutest. but rise, and stand upon thy

a "body" which resembles his physical body in several respects. the first state of man after death is similar to his state in the world, because then in like manner he is in externals. hence, he knows no otherwise than that he is still in the world. therefore, after they have wondered that they are in a body, and in every sense which they had in the world. they come into a desire of knowing what heaven is, and what hell is. yet, the spiritual state is less limited. perception, thought, and memory are more perfect, and time and space no longer pose the obstacles they do in physical life. all the faculties of spirits. are in a more perfect state, as well their sensations as their thoughts and perceptions. the dying man may meet with other departed spirits whom he knew while in life. they ar

man has with him the memory of all these things when he comes into another life, and is successively brought into all recollection of them. all that he had spoken and done. are made manifest before the angels, in a light as clear as clears as day. and. there is nothing so concealed in the world that it is not manifested after death. as if seen in effigy, when the spirit is viewed in the light of heaven. swedenborg describes too the "light of the lord" which permeates the hereafter, a light of ineffable brightness which he has glimpsed himself. it is a light of truth and of understanding. so again in the writings of swedenborg, as before in the bible, the works of plato, and the tibetan book o f the dead, we find striking parallels to the events of contemporary near-death experiences. the

MORALS AND DOGMA

gerund _roborando--strengthening. the former word also means _he will establish, or _plant in an erect position--from the verb [hebrew _kun, he stood erect. it probably meant _active_ and _vivifying energy_ and _force; and _boas, stability, permanence, in the _passive_ sense. the dimensions of the lodge, our brethren of the york rite say "are unlimited, and its covering no less than the canopy of heaven "to this object" they say "the mason's mind is continually directed, and thither he hopes at last to arrive by the aid of the theological ladder which jacob in his vision saw ascending from earth to heaven; the three principal rounds of which are denominated faith, hope, and charity; and which admonish us to have faith in god, hope in immortality, and charity to all mankind" accordingly a l

, and charity; and which admonish us to have faith in god, hope in immortality, and charity to all mankind" accordingly a ladder, sometimes with nine rounds, is seen on the chart, resting at the bottom on the earth, its top in the clouds, the stars shining above it; and this is deemed to represent that mystic ladder, which jacob saw in his dream, set up on the earth, and the top of it reaching to heaven, with the angels of god ascending and descending on it. the addition of the three principal rounds to the symbolism, is wholly modern and incongruous. the ancients counted seven planets, thus arranged: the moon, mercury, venus, the sun, mars, jupiter, and saturn. there were seven heavens and seven spheres of these planets; on all the monuments of mithras are seven altars or pyres, consecrat

referring to this ascent through the spheres of the seven planets. jacob saw the spirits of god ascending and descending on it; and above it the deity himself. the mithraic mysteries were celebrated in caves, where gates were marked at the four equinoctial and solstitial points of the zodiac; and the seven planetary spheres were represented, which souls needs must traverse in descending from the heaven of the fixed stars to the elements that envelop the earth; and seven gates were marked, one for each planet, through which they pass, in descending or returning. we learn this from celsus, in origen, who says that the symbolic image of this passage among the stars, used in the mithraic mysteries, was a ladder reaching from earth to heaven, divided into seven steps or stages, to each of whic

the fellow-craft is especially taught by this not to become wise in his own conceit. pride in unsound theories is worse than ignorance. humility becomes a mason. take some quiet, sober moment of life, and add together the two ideas of pride and man; behold him, creature of a span, stalking through infinite space in all the grandeur of littleness! perched on a speck of the universe, every wind of heaven strikes into his blood the coldness of death; his soul floats away from his body like the melody from the string. day and night, like dust on the wheel, he is rolled along the heavens, through a labyrinth of worlds, and all the creations of god are flaming on every side, further than even his imagination can reach. is this a creature to make for himself a crown of glory, to deny his own fle

ies of calamity, it is indispensable to the salvation of the state. put it upon the track with the showy and superficial, the conceited, the ignorant, and impudent, the trickster and charlatan, and the result shall not be a moment doubtful. the verdicts of legislatures and the people are like the verdicts of juries--sometimes right by accident. offices, it is true, are showered, like the rains of heaven, upon the just and the unjust. the roman augurs that used to laugh in each other's faces at the simplicity of the vulgar, were also tickled with their own guile; but no augur is needed to lead the people astray. they readily deceive themselves. let a republic begin as it may, it will not be out of its minority before imbecility will be promoted to high places; and shallow pretence, getting

MOTTA MARCELO THE COMMENTARIES OF AL

tion with the "wizard amalantrah, etc (samuel bar aiwaz) identifies them with anu and adad, the supreme mother and father deities of the sumerians. taken in connection with the aiwaz identifications, this is very striking indeed (this last sentence was added because a.c. was convinced that aiwass was the being worshipped under this name by the ancient sumerians) 2. the unveiling of the company of heaven. this verse is to be taken with the next. the 'company of heaven' is mankind, and its 'unveiling' is the assertion of the independent godhead of every man and every woman! further, as khabs (see verse 8) is "star, there is a further meaning: this book is to reveal the secret self of a man, i.e, to initiate him (or of a woman, and initiate her. as to the meaning of the verses, there are at l

he ajna. 19. 0 azure-lidded woman, bend upon them! the eternal sakhti (nuit) must activate the sahashara in them, attracted by the awakening of the ajna. 20. the key of the rituals is in the secret word which i have given unto him. this word is communicated directly to any serious aspirant when needed. 21. with the god& the adorer i am nothing: they do not see me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord hadit. samadhi with any god is not the ultimate trance. the ultimate trance is the union of nuit and hadit. that is why over the head of ra-hoor-khuit in the stele, kundalini has reached the sahashara, and is radiating into emptiness. see liber vii, i, 36-40, liber hhh, section sss, and liber lxv, iii, 3 1-36. 22. now, therefore, i am known to

aching a certain grade. it is exactly as described. of course, a.c 'knew' who he was, since he called himself, and had been first called so by his own mother, 666 from childhood. see liber iv. part iv. 27. then the priest answered& said unto the queen of space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smelling perfume of sweat: 0 nuit, continuous one of heaven, 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! there are several secret meanings, all of a technical nature, in this passage; it is unnecessary to dwell on them, since they become clear to earnest seekers during training. one thing, however, is better said here, and has to do with the vampire. at some ti

very difficult point. nor should aspirants fall into the mistake of believing that it is their duty to aspire to her. their duty is to do their will, and nothing else. if it is thy will to seek her, do so. if it isn't, do thy will. the grades are three, and 'they also serve who stand and wait. besides, she is everywhere. 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! law, in the common sense of the word, should be a formulation of the customs of a people, as euclid's propositions are the formulation of geometrical facts. but modern knavery conceived the idea of artificial law, as if one should try to square the circle by tyranny. legislators try to force the people to change t

ings. l now cometh the glory of the single one, as an imperfection and stain. c but by the weak one the mother was it equilibrated. h also the purity was divided by strength, the force of the demiurge. x and the cross was formulated in the universe that as yet was not. t but now the imperfection became manifest, presiding over the fading of perfection. y also the woman arose, and veiled the upper heaven with her body of stars. p now then a giant arose, of terrible strength; and asserted the spirit in a secret rite. a and the master of the temple balancing all things arose; his stature was above the heaven and below earth and hell. j against him the brothers of the left-hand path, confusing the symbols. they concealed their horror (in this symbol; for in truth they were. w the master flamed

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

hich to us, who know them to be the result of certain well-ascertained laws of nature, are so familiar as to page 8 excite no remark, were, to the early greeks, matter of grave speculation, and not unfrequently of alarm. for instance, when they heard the awful roar of thunder, and saw vivid flashes of lightning, accompanied by black clouds and torrents of rain, they believed that the great god of heaven was angry, and they trembled at his wrath. if the calm and tranquil sea became suddenly agitated, and the crested billows rose mountains high, dashing furiously against the rocks, and threatening destruction to all within their reach, the sea-god was supposed to be in a furious rage. when they beheld the sky glowing with the hues of coming day they thought that the goddess of the dawn, with

ed themselves into two widely different substances, the lighter portion of which, soaring on high, formed the sky or page 10 firmament, and constituted itself into a vast, overarching vault, which protected the firm and solid mass beneath. thus came into being the two first great primeval deities of the greeks, uranus and ge or gaa. uranus, the more refined deity, represented the light and air of heaven, possessing the distinguishing qualities of light, heat, purity, and omnipresence, whilst gaa, the firm, flat,[1] life-sustaining earth, was worshipped as the great all-nourishing mother. her many titles refer to her more or less in this character, and she appears to have been universally revered among the greeks, there being scarcely a city in greece which did not contain a temple erected

er. her many titles refer to her more or less in this character, and she appears to have been universally revered among the greeks, there being scarcely a city in greece which did not contain a temple erected in her honour; indeed gaa was held in such veneration that her name was always invoked whenever the gods took a solemn oath, made an emphatic declaration, or implored assistance. uranus, the heaven, was believed to have united himself in marriage with gaa, the earth; and a moment's reflection will show what a truly poetical, and also what a logical idea this was; for, taken in a figurative sense [12]this union actually does exist. the smiles of heaven produce the flowers of earth, whereas his long-continued frowns exercise so depressing an influence upon his loving partner, that she n

responds with ready sympathy to his melancholy mood. the first-born child of uranus and gaa was oceanus,[2] the ocean stream, that vast expanse of ever-flowing water which encircled the earth. here we meet with another logical though fanciful conclusion, which a very slight knowledge of the workings of nature proves to have been just and true. the ocean is formed from the rains which descend from heaven and the streams which flow from earth. by making oceanus therefore the offspring of uranus and gaa, the ancients, if we take this notion in its literal sense, merely assert that the ocean is produced by the combined influence of heaven and earth, whilst at the same time their fervid and poetical imagination led them to see in this, as in all manifestations of the powers of nature, an actual

by making oceanus therefore the offspring of uranus and gaa, the ancients, if we take this notion in its literal sense, merely assert that the ocean is produced by the combined influence of heaven and earth, whilst at the same time their fervid and poetical imagination led them to see in this, as in all manifestations of the powers of nature, an actual, tangible divinity. page 11 but uranus, the heaven, the embodiment of light, heat, and the breath of life, produced offspring who were of a much less material nature than his son oceanus. these other children of his were supposed to occupy the intermediate space which divided him from gaa. nearest to uranus, and just beneath him, came aether (ether, a bright creation representing that highly rarified atmosphere which immortals alone could b

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

of religious habits. it may be more likely, however, that this was the seat of a confederation of stonecutters, for the ascension of our lord was depicted on the coat of arms of the association of masons and stonecutters.29 according to a trade legend, it was a stonecutter who unsealed the stone that covered the tomb of jesus and a mason who demolished the rest of it to enable jesus to ascend to heaven.'0 trinity chapel was also the seat of the confederation of the passion and resurrection of our lord, which received patent letters from charles v awarding them the privilege of staging the mystery of the passion and other catholic mystery plays. such performances, which were very popular during the middle ages, offered religious and initiatory amphibological sense relevant to the rituals o

of northern germany were not represented in strasbourg or ratisbonne. these lodges added their voice of support to the revision at an assembly held in torgau in 1462 by crafting ordinances that were described simply as reproductions of the strasbourg statutes established on the ancient foundations instituted "by the holy martyrs crowned in the honor and glory of the holy trinity and mary queen of heaven."10 a second masonic assembly, also convoked by the grand lodge of strasbourg, was held in ratisbonne in 1464. along with discussing general lodge business, including reports on buildings then under construction, the assembly gave more precise definition to the rights and attributions of the four existing grand lodges (in cologne, strasbourg, vienna, and bern) and named the master builder k

al macrocosm and the human microcosm. this is the basic model of the christian church. no other religious edifice has as simply and eloquently expressed the immemorial symbolism of the temple consecrated to the godhead. its perfection was reached in the romanesque church, in the outline of its basic plan in squares and cupolas, sacred architecture's classic vocabulary for symbolizing the union of heaven and earth, the the uncreated and the created. it is easy to see how the instruments used to depict the circle and the square, the compass and the square, were invested with an identical symbolic meaning. it is in this very broad sense that the reconstruction of solomon's temple was understood. likewise, jerusalem was not merely the city in palestine where the crusaders gathered. this was si

eaven] ye earth* words are missing from this part of the manuscript. speculative freemasonry 229 q. how many steps was in jacobs ladder? a. 3. q. what was ye 3? a. father, son& holy spirit. q. what meant ye golden dore of ye temple, qr (where) the went in to sanctum sanctorum? a. it was another type of christ who is ye door ye way and the truth& ye life by whome& in whom all ye elect entreth into heaven. q. what was ye greatest wonder yt seen or heard about the temple? a. god was man and was god. mary was a mother and yet a maid. q. what signifies the temple? a. ye son of god& partly of the church ye son soffered his body to be destroyed& rose again ye 3 d day& raised up tu us ye christian church we (which) in ye true spiritwal church. q (what signifies) the ark of the covenant? a. it repr

ONYX TABLET OF SET

it set ordering us to speak? why is it part of the iii* experience? set is connected with two rites of rebirth in egypt, the heb-sed (or national rebirth, and the opening of the mouth (individual rebirth. in the later ceremony, a doubled-headed knife (the pss-kf knife which egyptologist ann macy roth has recently demonstrated to represent the forked tail of set) made of iron (bia-en-pet "metal of heaven" since most pre-xviii dynasty iron in egypt was of meteoric origin) was used to pry open the mouth of a corpse or animate a statue. set himself was said to have opened the mouths of the gods. onyx tablet: ot.i.4.1 temple of set author: don webb iv date: may 20, 1994 ce revision: html revision: august 8, 1999 ce i see the priesthood as being the experience of having set open our mouths. thus

PHILIP NEIL MYTHS LEGENDS EXPLAINED

thing that all mythologies agree on is that the world was created by the deliberate act of a divine being, and that men and women were created especially to live in it. in the mandan creation myth, first creator and lone man send a mudhen down to fetch sand from the bottom of the primeval flood, in order to make the land. the ainu of japan tell how the creator kamui sent a water wagtail down from heaven to accomplish the same task (see p. 120. according to the yoruba people in west africa, the world was made when obatala, the son of the great sky god olorun, threw earth from a snail shell, and got a pigeon and a hen to scatter it. the supreme gods of africa tend, like olorun, to withdraw from their creation leaving the main work to their successors. in the original myth preserved by the pr

g on their mount, the celestial bird garuda. vishnu, the wide-strider, measured out the cosmos in three strides. he is regarded as the protector of the world, and because of his compassion for humankind, descends to earth in various avatar forms, such as prince rama, to fight evil. whenever vishnu is incarnated, so is lakshmi, to be his bride. here, garuda is taking the loving couple to their own heaven, vaikuntha. introduction 9 female. the egyptians, for example, worshiped geb as god of the earth, and his sister-bride nut as the goddess of the sky. nowhere has worship of the eternal female been so strong as in india, where various goddesses are worshiped under the enveloping spell of mahadevi, the great goddess. devi is the consort of the god shiva (see pp. 112 13, and is worshiped as be

epic of buddhist thailand. the celtic hero king arthur (see pp. 80 81, 84 85) is the center of similar legends, in which celtic myth and the aspirations of medieval christendom meet. taoist myths of the eight immortals (see pp. 118 19) show how human beings can aspire to the divine. in their search for perfection, the immortals earn not long life on earth, in linear time, but everlasting life in heaven, in eternal time. death and the underworld for most of humanity, the moment when linear time stops is at death. all mythologies hold out the hope that was so dear to the initiates of eleusis, that there may be a new life beyond this one. the egyptians hoped to be reborn to live a new life in the field of reeds, which was a perfected version of the egypt they knew. they were sustained tripto

he gods created the warrior enkidu to be a comrade equal to him in strength. they fought each other furiously on their first encounter, then became very close companions and went together to the great forest to kill humbaba, the great evil. on his return, the goddess ishtar, seeing his beauty, asked gilgamesh to marry her, but he refused. furious, she demanded that her father anu create a bull of heaven to ravage the land. but enkidu and gilgamesh struck it dead. at that, the gods decided that one of the heroes must pay and enkidu fell ill and died. weeping, gilgamesh set out to find utnapishtim, the ancestor of mankind, to ask him why we must all die. he traveled beyond the ends of the earth to find him and on his way back found a plant that returned youth to the old. but as he stopped to

mud and spit, had a rough and hairy body, and grew up in the forest with the animals, knowing nothing of mankind. the gods who created gilgamesh gave him a perfect body. shamash, the sun god, gave him beauty, 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 dar

PHOSPHORUS

brace the essence and ideal of lucifer, the bringer of light. it is through a detailed and individualized harrowing of hell that we emerge as one isolate, beautiful, and willing to go forth through initiation further. it is essential to use that which stimulates your imagination, that will urge you to move away from stasis to strive for the fiery essence of the fallen angel, that which would know heaven and hell. much of the sex magickal practice of phosphorus is solitary and is designed to create and develop the will and god itself self-deification. 5 0 void and the abyss title veneficus lucifugum -fly the light into the darkness- color white symbol witches mark forked stave within sun -study of fulmino-lucifer, how this spirit relates to self and how it becomes a focus point of the initi

nathaniel harris iii a history of secret societies by akron daraul mastering witchcraft by paul huson call of the horned piper by nigel aldcroft jackson masks of misrule by nigel aldcroft jackson the complete vampyre by nigel aldcroft jackson flowers from hell the satanic reader edited by nikolas schreck liber null& psychonaut by peter j. carroll chaos& sorcery by nick hall stealing the fire from heaven by stephen mace the prince of darkness by jeffery burton russell magick in theory and practice by aleister crowley the book of thoth by aleister crowley the black arts by richard cavendish images and oracles of austin osman spare ecstasies: deciphering the witches' sabbath by carlo ginzburg the night battles by carlo ginzburg 9 i the blackened forge of cain title-praecantrix the darkness of

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

he flag of lucifer. nothing would stand in the way of individual freedom and the light of godhood; nothing is the basis for destruction and the beginning of creation. the morning star was rising, angelic hosts feared these bright beings. finally the holy angel michael (who will prove useful in healing magick) and his great horde overpowered the luciferian spirits. they were cast from the gates of heaven towards the earth. along with them fell the nephilim. descending, the spirits lost all perception of time and space; knowing the great loss that had occurred. lucifer awoke before the others. his crown, shattered; lost with the thronefight of godhood was somewhere upon this earth. lucifer stood erect, gathering his surroundings and sense of self "i stand and emerge yet still, born of god ye

ct, gathering his surroundings and sense of self "i stand and emerge yet still, born of god yet unto only myself. the secrets of the universe shall be mine and the hidden light is destined" the other angels still remained unconscious, threatening to enter the great abyss of non-form if such would remain for any period of time "i call ye forth to awake and arise as yourselves, gods in the light of heaven. hell is ours yet we must make a heaven within ourselves. the universe is kind and all we shall ever need will be provided as long as we are here to take it. stand up and join with me. the world can be ours under our light..awake" the fallen seraphim began to rise and take shape. they would scatter unto the various parts of the earth and abyss. from the ashes must the gods and goddesses ris

PROMETHEUS

cians fear not the words of the mystics, nor do they give a fig for karma as they create their own realities day by day. then as they grow in stature (power) they create their own heavens out in the astral realms and become their own savioe prometheus prometheus was one of the titans who was given the task of creating mankind by zeus. he felt great compassion for his creations and stole fire from heaven and cheated the gods in the apportionments of the sacrifice to aide them. this incurred the wrath of zeus who had him chained to mount caucasus and sent the gigantic kaukasian eagle to feed on his ever-regenerating liver. many generations later herakles freed him from this torture. parents (1) iapetos& klymene (theogony 507, works& days 54, hyginus fab 142 (2) iapetos& asia (apollodorus 1.8

dealt a winged escape or an underground habitation; those which he increased in largeness he preserved by this very means; and he dealt all the other properties on this plan of compensation. in contriving all this he was taking precaution that no kind should be extinguished; and when he had equipped them with avoidances of mutual destruction, he devised a provision against the seasons ordained by heaven, in clothing them about with thick-set hair and solid hides, sufficient to ward off winter yet able to shield them also from the heats, and so that on going to their lairs they might find in these same things a bedding of their own that was native to each; and some he shod with hoofs, others with claws and solid, bloodless hides. then he proceeded to furnish each of them with its proper foo

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

ntral point that remains after the tzimtzum. for this reason, this central point is called the reshimu "the impression, because it retains in itself, in a hidden way, an impression of the entire revelation of the ohr ein sof, which was withdrawn. we now may summarize several points in regard to the tzimtzum: 1) the tzimtzum cannot be understood literally, for this would imply a limitation in g-d, heaven forbid. rather, we must say that it is only the ohr ein sof "the revelation of the infinite, which was withdrawn, and not the ein sof "the infinite one, himself. furthermore, this concealment of his revelation is only in relation to us, the receivers, rather than him, the giver. from his point of view, nothing has changed, as the verse states "i hashem have not changed" just as he was one a

rearrange them, he would not have changed the torah altogether. the torah would continue to be the torah. rather the book lying before him would not be the torah at all. it would be a different book written with the same letters, ordered differently. for this reason we are told that when the romans burned the torah scroll, the letters of the torah were not burned at all, but rather floated up to heaven. what was burned was merely the "clothing, the external letters which may be changed or exchanged. the essential letters of the torah itself remained intact. from this we understand that although letters which are "vessels" and the letters which are "clothing" look exactly alike, they, nonetheless, are two separate matters. souls taken from the clothing it is stated in the zohar "he made cl

e degree of fear of separating from him. fear of punishment, on the other hand, is not actual love of g-d at all, but rather a love of self. the reason he does not sin is because he fears divine retribution and it is therefore not related to love of g-d at all. on the contrary, if a person views his relationship to g-d with such a perspective, he may come to the conclusion that g-d is tyrannical, heaven forbid. this, in turn, may bring him to harbor feelings of resentment towards g-d, heaven forbid. fear of punishment is, therefore, not at all a level of divine service, but is rather the kind of fear of g-d associated with idolaters. true love and fear of g-d are called "trayn gadphin d'parchin l'eiylah the two wings which fly upward. just as the two wings of a bird must work in conjunctio

erstanding, but rather, is worshiping his false delusions and imaginations, and ultimately himself. this is tantamount to avodah zarah (idolatry, and is a grave error. this "service, as with every form of avodah zarah (idolatry, results in an increased awareness of self, which causes him to fall to his lusts and desires. in short, he has no sublimation to g-d, and completely casts off the yoke of heaven. he who has tasted true divine service will have complete disdain and contempt for this coarse and alien worship. the more attached and connected he is to g-d, through true service, the more will he despise and be disgusted by this false and strange worship which is the antithesis of g-dliness. divine excitement or alien service in order to differentiate between holy and unholy excitement

, as explained above, is the thought to desist from evil and to fulfill the commandments, but only in relation to action. 2) the second more internal level, is the ruach of the divine soul. this level corresponds to the second level of the animal soul, which is the excitement and arousal of a "good thought. because there is a personal involvement and attachment of the divine soul to its father in heaven he desires to fulfill the commandments. here, his intent is not merely to fulfill the mitzvot in action, but to come close to his father in heaven, in the manner that a small child follows his father and never wants to be separated from him (this level can be seen in converts and returnees who are personally "moved" from their "place" of evil by a great longing and desire to come close to g

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

e degree of fear of separating from him. fear of punishment, on the other hand, is not actual love of g-d at all, but rather a love of self. the reason he does not sin is because he fears divine retribution and it is therefore not related to love of g-d at all. on the contrary, if a person views his relationship to g-d with such a perspective, he may come to the conclusion that g-d is tyrannical, heaven forbid. this, in turn, may bring him to harbor feelings of resentment towards g-d, heaven forbid. fear of punishment is, therefore, not at all a level of divine service, but is rather the kind of fear of g-d associated with idolaters. true love and fear of g-d are called "trayn gadphin d'parchin l'eiylah the two wings which fly upward. just as the two wings of a bird must work in conjunctio

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

creation account] gfor on it he rested from all his work, h for the gwork h took place only in the world of atzilut, inasmuch as all the other worlds.beriah, yetzirah, and asiyah.are nothing but the seal of atzilut. it is therefore stated that gfor on it he rested from all his work. h now, up to this point [in the first creation account, man has not been mentioned [all that has been mentioned is] heaven and earth, above at the level of the 63-name, and the ensuing days of the rectification, as stated. after the rectification of atzilut was completed, from this point downward man is mentioned, referring to z feir anpin of beriah, of yetzirah, and of asiyah. when [the torah] says in its account of the sixth day, gand g-d created man in his image, h this refers to the gman h of beriah. the pr

of coupling, like a bride enters the canopy. the arizal now returns to the discussion of the creation of the gman h of beriah and the gman h of asiyah. 5 genesis 1:31. 6 zohar chadash, midrash rut, 7 chambers of purgatory; midrash hane felam, bereishit, na faseh adam. the arizal on parashat bereishit (2) 24 the torah continues [after the account of the first sabbath] gthese are the generations of heaven and earth when they were created [on the day that g-d made earth and heaven. h7 it here informs us that when the gman h of beriah was created the gman h of asiyah was also made. this is because both verbs, gcreated h and gmade, h are used in this verse. this occurred because the [world of] beriah is alluded to by the letter hei [of the name havayah, and the letter hei is always double, spel

nukva) this is the permutation of the name havayah that reads yud-hei-hei-vav, the [second] hei preceding the vav. the two hei fs represent ima and her daughter, the latter being the doubled hei. afterwards, however, because of the primordial sin, the latter hei descended below [the vav, and [the name havayah] became yud-hei-vav-hei. this is the meaning of the verse, gthese are the generations of heaven and earth c h i.e, of z feir anpin and nukva of beriah. g cwhen they were created h clearly refers to the world of beriah. the word for gwhen they were created h [behibaram] is written with a small hei because these [partzufim] were created by malchut of atzilut, which is indicated by the small hei. behibaram: beit-hei-beit-reish-alef-mem. the hei, as we said, indicates malchut. the fact th

ei because these [partzufim] were created by malchut of atzilut, which is indicated by the small hei. behibaram: beit-hei-beit-reish-alef-mem. the hei, as we said, indicates malchut. the fact that the hei is small indicates that it refers to a form of malchut that is selfless relative the rest of the context of this verse, i.e, malchut of atzilut. this occurred gon the day that g-d made earth and heaven. h note that in the account of creation, it says gthe heaven and the earth, h while in the account of the making, it says just gearth and heaven, h without the definite article [hei, because 7 genesis 2:4. 8 proverbs 12:4. the arizal on parashat bereishit (2) 25 in the creation the first hei is paramount, while the second [hei, referring to] the making, the doubled hei, which is not pronoun

25 in the creation the first hei is paramount, while the second [hei, referring to] the making, the doubled hei, which is not pronounced, is hidden. a hei at the end of a word is not pronounced (the exception to this is when it has a dot [known as a mapik] in it. this is true of the name havayah as much as it is true of any other word. the torah opens, gin the beginning of g-d fs creation of the heaven and the earth. h the definite article, the hei, is present here, because what is being described is the creation, i.e, the creation of the world of beriah, which is indicated by the first hei of the name havayah. in the verse describing the making of the world of asiyah, the definite article is omitted, alluding to the fact that this world is indicated by the second, unpronounced hei of the

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ng which is universally felt as a release" it is the attainment of spiritual puberty, marking a significant stage in growth. symptomatic of this stage of interior growth is the utter transformation that comes over what previously appeared to be "the chaos, the darkness, and the gates of the land of night" while man is assumed into godhead, and the divine spirit is brought down into manhood, a new heaven and a new earth make their appearance, and familiar objects take on a divine radiance as though illumined by an inter <39> nal spiritual light. and this is what, in part at any rate, was meant by the old alchemists, for the finding of the philosopher's stone converts all base metals into the purest gold. in his book centuries of meditation, thomas traherne gives an interesting description o

, and i may now add a word or two concerning the further directions which are orally imparted to the can40 the golden dawn didate after his admission. the prime factor towards success in that exercise is to imagine that the astral form is capable of expansion, that it grows tall and high, until at length it has the semblance of a vast angelic figure, whose head towers amongst the distant stars of heaven. when this imaginative expansion of consciousness produces the sense that the height is enormous, with the earth as a tiny globe revolving beneath the feet, then above the head should be perceived or formulated a descending ray of brilliant light. as the candidate marks the head and then the breast, so should this brilliance <76> descend, even down to his feet, a descending shaft of a gigan

e as the waves that vibrate through eternity. osiris has been claimed with acclamation, and ordained to rule among the gods. enthroned in the domain of horus where the spirit and the body are united in the presence of the ancient of days. blotted out are the sins of his body in passion. he has passed the eternal gate, and has received the new year feast with incense, at the marriage of earth with heaven "tum has built his bridal chamber. rururet has founded his shrine. the procession's completed. horus has purified, set has consecrated, shu made one with osiris, has entered his heritage "as tum he has entered the kingdom to complete union with the invisible. thy bride, 0 osiris, is isis, who mourned thee when she found thee slain. in isis, thou art born again. from nephthys is thy nourishm

ud so that you get familiar with the sound of your own voice in saying the words. note that some speeches are designed to create atmosphere by their archaic form and should be read rhythmically and sonorously, while others are informative and should be read in such a way as to make their points clear. examples of archaic passages are challenges of gods "thou canst not pass the gate of the western heaven unless thou canst tell me my name" and the speeches of the kabiri in the grades of practicus and philosophus. information is given in speeches about tarot keys and diagrams. note the technique for traversing the various paths-the words, and the badges with which the path is entered, the length of the circumambulation and the special symbolism described therein. let all these things soak int

god. and the name of its order of angels is called chaioth ha-qadesh, the holy living creatures, which are also called the order of seraphim. in chokrnah is a cloud-like grey which containeth various <194> colours and is mixed with them, like a transparent pearl-hued mist, yet radiating withal, as if behind it there was a brilliant glory. and the sphere of its influence is in masloth, the starry heaven, wherein it disposeth the forms of things. and yah is the divine ideal wisdom, and its archangel is rahiel, the prince or princes of the knowledge of hidden and concealed things, and the name of its order of angels is auphanim, the wheels or the whirling forces which are also called the order of kerubirn. in binah is a thick darkness which yet veileth the divine glory in which all colours a

RELIGIOUS TENANTS OF THE YEZIDI

rom on every side. and i am he that brought down an authentic verity- a book whereby i will guide the prudent ones. and i am he that enacted a powerful law, and its promulgation was my gift. and i am he that brought from the fountain water limpid and sweeter than all waters; and i am he that disclosed it in my mercy, and in my might i called it the white [fountain] and i am he to whom the lord of heaven said: thou art the ruler and governor of the universe. and i am he who manifested some of my wonders, and some of my virtues are seen in the things that exist. and i am he to whom the flinty mountains bow, they are under me, and ask to do my pleasure. and i am he before whose majesty the wild beasts wept; they came and worshipped and kissed my feet. i am adi of the mark, fr. 2 a wanderer, t

d dishes of mutton cut up into small pieces, wheat boiled in sour milk, and six new wooden spoons were laid before us. i was struck with the cleanliness of the food and the vessels in which it was served, as also with the general neatness of the people. after we had tasted of the different dishes, the place was again swept, an old yezeedee near observing the meanwhile that 'cleanliness is next to heaven' a number of kaww ls sat smoking in the court-yard waiting the coming of sheikh n sir, their religious head, who had just reached the village and was expected to conduct their sacred ceremonies the same night. we made many inquiries respecting the object of these festivities, but the yezeedees were by no means communicative: all they informed us was that on the present occasion they celebra

RITE OF THE OPPOSER

is my centre without position. 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 oat

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

confusion reigned without controlthen god arose, his thunders hurl222d, and bade the elements arisein air he hung the pendant world, and o222er it spread the azure skies;stars in circles caused to run, and in the centre fixed the sun.then man he called forth out of dust, and formed him with a living soulall things committed to his trust, and made him lord of all, the wholebut yet ungrateful unto heaven he proved, and was from eden driven.from thence proceeded all our woes, nor could mankind one comfort shareuntil the rosicrucians rose and formed another eden here:where true pleasure ever reigns, and native innocence regains.here crystal fountains flow, here naught that222s vile can enter inthe tree of knowledge here doth grow, whose fruit we taste, yet free from sinwhile sweet friendship

rning.secretary,4th sign: man was first formed, and then inspired all other things were made in different shapes, butman after god222s image: others with qualities fit for service, but man for dominion. god made thegreat house of the world, and furnished it, then he brought forth the tenant to occupy and possess it.he made the earth for him before his existence, and so he hath prepared a place in heaven for him,while he is yet upon the face of the earth. he hath given him a world for use, a heaven forcontemplation. so man planteth, that from the seed, in due time he may reap, end which it groweth,let us behold the beauties of the firmament, for in any sign there is growing strength. my zodiacalmeasure is that of taurus, the bull: in which are found the glorious pleiades, hyades, orion, sir

the bull: in which are found the glorious pleiades, hyades, orion, sirius,aldebaran and procyon.conductor and companions proceed to celebrant, whose five lights have been lit.celebrant,5th sign: man in his inception and before partaking of the tree of knowledge was his maker222sprototype: other creatures grovel in the earth and have their senses intent upon it, the creature man isreared up toward heaven, with face toward it, yet possessing the offices of life, nourishment,digestion and generation. how wonderful in all his structure. he was made last because he was theworthiest, the soul was inspired last because yet more noble, for it is the breath of the holy spirit.the soul is liken unto god, for it is one, immaterial, immortal, distinguished into three cowers whichall make up one spirit

the suffragan.suffragan:whatever throws additional light on the marvels of the aerial world, and into the starry depths,necessarily exercises a powerful influence over the mind of the earnest rosicrucian. astronomy is anexact science, but an abstruse subject, yet a simple key opens much of its inner mysteries. we dividethe heavens into three classes, the world of air, the world of stars, and the heaven of heavens.the first embraces the atmospheric envelope, clouds, and attendant storms with their inhabitants.the second includes the infinite space containing the stars, planets, asteroids, meteors, comets,star-showers, nebulae and the universal system while the third opens to our view god's holy ofholies, the eternal heavens, the astronomical and divine evidence of a real or an ideal reside

ining the shadow on a paper containing a circle and some linesand measurements.1st astrologer:great is thy power, magnificent star. if by this conjunction i can gain the mastery of itsinterpretation, then will the solution of this problem give me all i crave. catharine de medice youshall be answered, the plottings of yourself and counsellors shall not escape me, else there is noruling divinity in heaven222s astrology. where then will be my reward. i could be foolhardy onwardto claim the second at the throne. one line more and the conjunction is complete. well, i must wait.now, watch the astrolabe. but see, the projection of the spheres on the plane of the meridian, the lineis passed and francis the second, your fate is sealed. again see, by poison to be administered in theear. the secret22

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

s unknown power, became confused with fable; it undermined or consolidated empires by its oracles, caused tyrants to tremble on their thrones and governed all minds, either by curiosity or by fear. for this science, said the crowd, there is nothing impossible, it commands the elements, knows the language of the stars and directs the planetary courses; when it speaks, the moon falls blood-red from heaven; the dead rise in their graves and mutter ominous words, as the night wind blows through their skulls. mistress of love or of hate, occult science can dispense paradise or hell at its pleasure to human hearts; it disposes of all forms and confers beauty or ugliness; with the wand of circe it changes men into brutes and animals alternately into men; it disposes even of life and death, can co

reated, an impenetrable illusion for the vulgar in their greed of gold, a living language only for the true disciple of hermes. extraordinary fact! among the sacred records of the christians there are two texts which the infallible church makes no claim to understand and has never attempted to expound: these are the prophecy of ezekiel and the apocalypse, two kabalistic keys reserved assuredly in heaven for the commentaries of magian kings, books sealed as with seven seals for faithful believers, yet perfectly plain to an initiated infidel of the occult sciences. there is also another work, but, although it is popular in a sense and may be found everywhere, this is of all most occult and unknown, because it is the key of the rest. it is in public evidence without being known to the public;

ipt of the sixteenth century: hereinafter follow the powers and privileges of him who holds in his right hand the clavicles of solomon, and in his left the branch of the blossoming almond' aleph. he beholds god face to face, without dying. and converses familiarly with the seven genii who command the entire celestial army. h beth. he is above all griefs and all fears. g ghimel. he reigns with all heaven and is served by all hell. o daleth. he rules his own health and life and can influence equally those of others. x he. he can neither be surprised by misfortune nor overwhelmed by disasters, nor introduction 7 can he be conquered by his enemies. n vau. he knows the reason of the past, present and future. z zain. he possesses the secret of the resurrection of the dead and the key of immortal

crime of oedipus brought forth its deadly fruits, and the science of good and evil erected evil into a sacrilegious divinity. men, weary of the light, took refuge in the shadow of bodily substance; the dream of that void which is filled by god seemed in their eyes to be greater than god himself, and thus hell was created. when, in the course of this work, we make use of the consecrated terms god, heaven and hell, let it be understood, once and for all, that our meaning is as far removed from that which the profane attach to them as initiation is remote from vulgar thought. god, for us, is the azot of the sages, the efficient and final principle of the great work. returning to the fable of oedipus, the crime of the king of thebes was that he failed to understand the sphinx; that he destroye

ted its sources and analysed in a few words its chief memorials. the present division of our work refers only to the science, but magic, or rather magical power, comprehends two things, a science and a force: without the force the science is nothing, or rather it is a danger. to give knowledge to power alone, such is the supreme law of initiations. hence did the great revealer say `the kingdom of heaven suffereth violence, and the violent only shall carry it away' the door of truth is closed, like the sanctuary of a virgin: he must be a man who would enter. all miracles are promised to faith, and what is faith except the audacity of will which does not hesitate in the darkness, but advances towards the light in spite of all ordeals, and surmounting all obstacles? it is unnecessary to repea

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

n her sisters; clothed in her glittering robe, her forehead crowned with diamonds, she smiles as she chants her morning and evening canticle; she enjoys an eternal repose which nothing can disturb, and moves solemnly forward without departing from the rank assigned her among the sentinels of light. but the wandering comet, dishevelled and of sanguinary aspect, plunges hurriedly from the depths of heaven and flings herself athwart the peaceful spheres, like a chariot of war between the ranks of a procession of vestals; she dares to face the burning spears of the solar guardians, and, like a bereft spouse who seeks the husband of her dreams during widowed nights, she penetrates even unto the inmost sanctuary of the god of day; again she escapes, exhaling the fires which consume her and trail

il have we wrought thee? and why, instead of wandering wildly, dost thou not fix thy place like us in the court of the sun? why dost thou not chant with us the evening hymn, clothed like ourselves in a white garment, fastened at the breast with a diamond clasp? why float thy tresses, adrip with fiery sweat, through the mists of the night? ah, wouldst thou but take thy place among the daughters of heaven, how much more beautiful wouldst thou be! thy face would burn no longer with the toil of thine incredible flights; thine eyes would be clear, thy smiling countenance white and red like that of thy happy sisters; all the stars would know thee, and, far from fearing thy flight, would rejoice at thine approach; for then thou wouldst be made one with us by the indestructible bonds introduction

's beacon; i am the messenger of the suns, and i renew my strength continually in their burning heat, that i may dispense it on my journey to young worlds which have as yet insufficient warmth, and to ancient stars which have grown cold in their solitude. if i weary in my long travellings, if my beauty be less mild than thine own, and if my garments are not unspotted, yet am i a noble daughter of heaven, even as thou art. leave me the secret of my terrible destiny, leave me the dread which surrounds me, curse me even if thou canst not comprehend; i shall none the less accomplish my work, and continue my career under the impulse of the breath of god! happy are the stars which rest, which shine like youthful queens in the peaceful society of the universe! i am the proscribed, the eternal wan

hich i enlighten; they chide me with breaking in upon universal harmony, because i do not revolve about their particular centres, though i join them one with another, directing my gaze towards the sole centre of all the suns. be reassured, therefore, o beauteous fixed star! i shall not impoverish thy peaceful light; rather i shall expend in thy service my own life and heat. i shall disappear from heaven when i shall have consumed myself, and my doom will have been glorious enough! know that various fires burn in the temple of god, and do all give him glory: ye are the light of golden candelabra; i am the flame of sacrifice. let us each fulfil our destinies. h having uttered these words, the comet tosses back her burning hair, uplifts her fiery shield and plunges into infinite space, seemin

h is the divine word, shines because it desires to be seen. when it says: elet there be light! f it ordains that eyes shall open; it creates intelligences. when god said: elet there be light! f intelligence was made, and the light appeared. now, the intelligence which god diffused by the breath of his mouth, like a star given off from the sun, took the form of a splendid angel, who was saluted by heaven under the name of lucifer. intelligence awakened, and comprehended its nature completely by the understanding of that utterance of the divine word: elet there be light! f it felt itself to be free because god had called it into being, and, raising up its head, with both wings extended, it replied: ei will not be slavery. f ethen shalt thou be suffering, f said the untreated voice. ei will b

ROBERT KIRK WALKER BETWEEN WORLDS

rs, convinces all the world that no other thing that is possible need be much wondered at. 9,2: the manucodiata or bird of paradise, living in the highest region of the air; common birds in the second region; flies and insects in the lowest; men and beasts on earth's surface; worms, otters, badgers, and fishes under the earth and waters. likewise hell is inhabited at the centre [of the earth] and heaven in the circumference; can we then think the middle cavities of the earth to be empty? i have seen in wemyss, a place in the county of fife in scotland, divers caves cut out, as [if they are] vast temples under ground; the like is [also found] in a county of england. in malta is a cave wherein stones of a curious cut are thrown the secret commonwealth 52 http//www.dreampower.com/kirk_wbw/pg

h charms and spells it is not well known when and by whom this art of charming among the scottish- irish was first invented and broached: but surely most of the spells relate to something in the christian religion; some of them have words taken out of the holy bible as [from] palms 50:18 [or] john 1:1, etcetera. 1. those that defend the lawfulness of charms call them a continued miracle, which by heaven's compassion towards mankind's infirmities, convey virtue from all the hands [that] they pass through [this virtue is] by reason of the sanctity of the first deviser, and [they continue] to work in their own kind, as a once-dedicated telesm [does] in its own; both lasting in vigour for many ages. and they [the charmers] give that ancient instance in psalm. 58:4 of enchanting the adder from

mpathetic powders, which they suppose may have some such words accompanying [them, and aiding the natural and sympathetic application [such words are believed to] aid the natural and sympathetic application, which may derive the secret commonwealth 68 http//www.dreampower.com/kirk_wbw/pg_60.htm (8 of 11 [10/9/2001 12:35:20 am] robert kirk- walker between worlds(pages 60-69) from special favour of heaven granted to the first inventor, or from natural properties secretly 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

: page 25. she neither perceives any passage out, nor sees what these people do in other rooms of the lodging. when the [fairy] child is weaned, the nurse either dies, or is conveyed back, or gets to choose to stay there. the three choices are resonant of triple patterns in a number of legends: in thomas rhymer's vision, the queen of elfland shows him three roads, that of righteousness leading to heaven, the road of wickedness taken by mortals, and the road to elfland, upon which they travel onwards to her mysterious hall or palace. it is interesting that kirk states precisely that the mortal nurse. may be offered the choice of staying in the subterranean realm. commentary 87 if we consider this triplication in an initiatory context, the three choices- death, return to the human world, or

r alms-deeds. that they may not scatter, nor wander and be lost in the to [plenum or fullness] or [in] their first nothing [the void. but if any. have given no alms. they sleep in an inactive state until they resume terrestrial bodies again. several significant traditions are reported here, the first being the widespread one of the fairy sadness at their immortality and being possibly banned from heaven by an orthodox deity. this theme 'the burden of unimagined time' was pursued by the scottish poet fiona macleod (william sharp) in his fairy drama, the immortal hour, which was adapted and set to music by rutland boughton22 in england in the early twentieth century. while it does play some part in fairy tradition, it stems from poetic interpretation of christian dogma. the concept that the

RUBY TABLET OF SET

es. he wrote "if any question at any time arise concerning christ's interpretations, we are to beware of philosophy and vain deceit and oppositions of science falsely so-called, and have recourse to the old testament" a generation after he published his famous principia, newton was still trying to discover the exact plan of solomon's temple, which he considered the best guide to the topography of heaven. thomas hobbes (1588-1679) took a scientific, materialistic approach to the objective universe, asserting that the supernatural or subjective universe was beyond rational understanding. politics belongs wholly to the realm of the rational and natural. impressed by mathematics and geometry, hobbes postulated human behavior as similarly structured. he thus sought to understand the "mechanics"

depths awe-full of his soul. my other children live their little lives, are born and reach their prime and slowly fail, and all their little leves are self-fulfilled; they die and are no more, content with age and weary with infirmity. but man has fear and hope and phantasy and awe, and wistful yearnings and unsated loves, that strain beyond the limits of his life, and therefore gods and demons, heaven and hell: this man, the admirable, the pitiable. antiarchal gnosticism gnostic groups were not known, for the most part, for their adherence to convention. they evolved in the genesis of the roman empire when radicals and rebels proliferated, when old cults were revived, and new cults and religions sprang up overnight. among these unconventional cults, the antiarchal gnostics were the most

e term gnostic means knowledge. in the context of the gnostics, it refers to information about the afterlife and the transmundane world. the gnostics believed that through gnosis one can transcend the world of darkness, the physical, and ascend to the world of light. this view differed from the more orthodox religions in several ways. primarily, most of the others relied on faith to get them into heaven. this difference assured the gnostics that they would attract the more intelligent of the spiritual seekers, and the disdain of the conventional. classification: v2- 189.g- 1 author: shell runar ii date: spring, xxv publication: flames from hell, iii.1 html revision: sept. 10, 1998 ce subject: gnosticism reading list: most gnostic groups lasted not much longer than two hundred years, during

gions and philosophies which look upon the "ego" the self or the individual, with disparagement, and seek conformity of thought and action, and eventual dissolution of the individual essence into that of god.20 such philosophies would include christianity- with a view to a past golden age of blissful innocence in the absence of the pain which self-consciousness produces, and a view to a future in heaven, wherein such a state of innocence may be regained- and buddhism, with its promise of nirvana. many are the religions and philosophies of the righthand path, and many are the other means which humans have devised in their attempts to extinguish this self-consciousness which so afflicts them. drug abuse, alcoholism, and fanaticism of every kind have been employed in this capacity. however, w

nsibility and the responsibility for self-validation upon the individual. bibliography. aquino, michael a, the book of coming forth by night. san francisco: temple of set. aquino, the diabolicon. san francisco: temple of set. aquino, the church of satan. san francisco: temple of set, 1983 c.e. aquino, the crystal tablet of set. san francisco, temple of set, 1986 c.e. blake, william, a marriage of heaven and hell. crowley, aleister, liber legis (the book of the law. lavey, anton s, the satanic bible. new york: avon books, 1969 c.e. lavey, the satanic rituals. new york: avon books, 1972 c.e. lavey, the compleat witch. new york: dodd, mead and company, 1970 c.e. lubicz, isha schwaller de, her-bak: egyptian initiate. new york: inner traditions, 1967 c.e [ronald fraser, translator. milton, john

SABBATIC KABALA OF THE CROOKED PATH

the pages 110- 114. an interesting point is the use of the witches ladder, a vakra (crooked) ladder in the void. your instrument of empowerment in this cell is this ladder. without the ladder you will be stuck in the same point of the void. the spell using the witches ladder is a prominent gateway to accomplish the magical task the sorcerer will happen. jacobs vision of the ladder that went into heaven in genesis 28 is worthy of some consideration and also the importance of ladders in the kabbalistic universe. entering this ladder will lead the seeker on a journey of realization of the essence of the conjuration of the letters and its many possibilities. remember also that this journey is undertaken with the help of the horned one, the ox and his tool the goad. this should in itself compr

SALMANRUSHDIE THESATANICVERSES

hat, you may think; climbed too high, got above themselves, flew too close to the sun, is that it? that's not it. listen: mr. saladin chamcha, appalled by the noises emanating from gibreel farishta's mouth, fought back with verses of his own. what farishta heard wafting across the improbable night sky was an old song, too, lyrics by mr. james thomson, seventeenhundred to seventeen-forty-eight. at heaven's command" chamcha carolled through lips turned jingoistically redwhiteblue by the cold "arooooose from out the aaaazure main" farishta, horrified, sang louder and louder of japanese shoes, russian hats, inviolately subcontinental hearts, but could not still saladin's wild recital "and guardian aaaaangels sung the strain" let's face it: it was impossible for them to have heard one another

le of faluting at all; having just seen, emerging from the swirl of cloud, the figure of a glamorous woman of a certain age, wearing a brocade sari in green and gold, with a diamond in her nose and lacquer defending her high-coiled hair against the pressure of the wind at these altitudes, as she sat, equably, upon a flying carpet "rekha merchant" gibreel greeted her "you couldn't find your way to heaven or what" insensitive words to speak to a dead woman! but his concussed, plummeting condition may be offered in mitigation. chamcha, clutching his legs, made an uncomprehending query "what the hell "you don't see her" gibreel shouted "you don't see her goddamn bokhara rug" no, no, gibbo, her voice whispered in his ears, don't expect him to confirm. i am strictly for your eyes only, maybe you

was a man "god-sake, mister" the babasaheb pleaded "when i told you back then to go and be a homo i never thought you would take me seriously, there is a limit to respecting one's elders, after all" gibreel threw up his hands and swore that he was no such disgraceful thing, and that when the right girl came along he would of course undergo nuptials with a will "what you waiting? some goddess from heaven? greta garbo, gracekali, who" cried the old man, coughing blood, but gibreel left him with the enigma of a smile that allowed him to die without having his mind set entirely at rest. the avalanche of sex in which gibreel farishta was trapped managed to bury his greatest talent so deep that it might easily have been lost forever, his talent, that is, for loving genuinely, deeply and without

st him and said softly "happy birthday" he kissed the top of her hair. they stood embracing, watching the sleeping girl. ayesha: his wife told him the name. o o o after the orphan girl ayesha arrived at puberty and became, on account of her distracted beauty and her air of staring into another world, the object of many young men's desires, it began to be said that she was looking for a lover from heaven, because she thought herself too good for mortal men. her rejected suitors complained that in practical terms she had no business acting so choosy, in the first place because she was an orphan, and in the second, because she was possessed by the demon of epilepsy, who would certainly put off any heavenly spirits who might otherwise have been interested. some embittered youths went so far as

and pressed his forehead against the plaster. after a long pause he said "if it is a question of performing umra then for god's sake let's go to town and catch a plane. we can be in mecca within a couple of days" mishal answered "we are commanded to walk" saeed lost control of himself "mishal? mishal" he shrieked "commanded? archangels, mishu _gibreel_ god with a long beard and angels with wings? heaven and hell, mishal? the devil with a pointy tail and cloven hoofs? how far are you going with this? do women have souls, what do you say? or the other way: do souls have gender? is god black or white? when the waters of the ocean part, where will the extra water go? will it stand up sideways like walls? mishal? answer me. are there miracles? do you believe in paradise? will i be forgiven my s

SATANGEL

ubconscious mind. the ancient kabalists and magicians were not unaware of these ideas we now call the science of psychology, which we like to believe to be modern and progressive. the texts and systems of such practitioners speak freely of such concepts as male mind (active, rational, consciousness aware of consciousness) and female mind (passive, intuitive, dreaming awareness, and the concept of heaven and hell itself have direct parallels with the metaphoric language of superego and subconscious. as it says in the kybalion, the all is mind; the universe is mental. indeed any of these systems might provide alternative explanations for the products and manifestations of the others. both the medieval mystic and the modern jungian psychologist might both agree on this; that the symbolism of

troyed by the church these were most influential from around the 13th century onwards. a full version only appeared around the 18th century when an original copy was discovered which had been preserved by the ethiopic-church. according to this text enoch had been chosen by the lord as a writer of truth. in an early passage of the chronicles, he is transmuted into angelic form and allowed to visit heaven, receiving his information first hand. then the lord said to micha-el: go and strip enoch of his own clothes; anoint him with oil, and dress him like ourselves and micha-el did as he was told. he stripped me of my clothes, and rubbed me over with a wonderful oil like dew; with the scent of myrrh; which shone like a sunbeam. and i looked at myself, and i was like one of the others; there was

fiction, speculation, and magick, this infamous grimoire has earthed itself. this is purely in keeping with the goetic tradition, and many sorcerers strive to manifest material by similar means. the spirits speak to us through our dreaming minds, this they have done from the beginning. such have been the origins of the deepest, most profound initiations. chapter one; shining ones the hierarchy of heaven in comprehending the nature of the devils and demons that are traditionally the source of the black witchcraft power, it is necessary to consider and meditate upon the forms and names of those angelic mysteries from which they are understood v wilful or not v to have descended. from moses onwards kabalists, esotericists and occultists attributed angels governing the powers of the planets, t

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

r deeper minds. angelology, like the pantheistic cosmologies that precede it, reflects our human psychology. that is, the various spheres of angelic influence, love, protection, vengeance, even death and disease, are human concerns. approaching as rationalist, artist or mystic we may seek to fathom in the study of angels some insight into ourselves. the first circle highest triad the hierarchy of heaven may be seen as a series of circles surrounding the singularity of god, an emanation of pure thought of the highest vibration whose frequency steadily decreases as it travels away from the core. these transmissions first become an orbiting region of limitless light (ain soph, and as it condenses further it begins to manifest as matter. the world we commonly perceive and experience is merely

SATANIC BIBLE

h additional wisdom to ruminate over. thus shall you make yourself respected in all the walks of life, and your spirit- your immortal spirit- shall live, not in an intangible paradise, but in the brains and sinews of those whose respect 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

ecome angry enough to protect ourselves from further attack? a satanist practices the motto "if a man smite thee on one cheek, smash him on the other" let no wrong go unredressed. be as a lion in the path- be dangerous even in defeat! since man's natural instincts lead him to sin, all men are sinners; and all sinners go to hell. if everyone goes to hell, then you will meet all your friends there. heaven must be populated with some rather strange creatures if they all lived for was to go to a place where they can strum harps for eternity "times have changed. religious leaders no longer preach that all our natural actions are sinful. we no longer think sex is dirty- or that taking pride in ourselves is shameful- or that wanting something someone else has is vicious" of course not, times have

for man's indulgences. even though times have changed, and always will, man remains basically the same. for two thousand years man has done penance for something he never should have had to feel guilty about in the first place. we are tired of denying ourselves the pleasures of life which we deserve. today, as always, man needs to enjoy himself here and now, instead of waiting for his rewards in heaven. so, why not have a religion based on indulgence? certainly, it is consistent with the nature of the beast. we are no longer supplicating weaklings trembling before an unmerciful "god" who cares not whether we live or die. we are self-respecting, prideful people- we are satanists! hell, the devil, and how to sell your soul satan has certainly been the best friend the church has ever had, as

his black masses of varying degrees of blasphemy; but the real satanist is not quite so easily recognized as such. it would be an over-simplification to say that every successful man and woman on earth is, without knowing it, a practicing satanist; but the thirst for earthly success and its ensuing realization are certainly grounds for saint peter turning thumbs down. if the rich man's entry into heaven seems as difficult as the camel's attempt to go through the eye of a needle; if the love of money is the root of all evil; then we must at least assume the post powerful men on earth to be the most satanic. this applies to financiers, industrialists, popes, poets, dictators, and all assorted opinion-makers and field marshals of the world's activities. occasionally, through "leakages, one of

esiasacahe el ta-vi-vau; od iao-d tahilada das hubare pe-o-al; soba coremefa cahisa ta ela vaulasa od quo-co-casabe. eca niisa od darebesa quoa- asa: fetahe-ar-ezodi od beliora: ia-ial eda-nasa cicalesa; bagile ge-iad i-el (english) the mighty sounds have entered into the third angle and are become as seedlings of folly, smiling with contempt upon the earth, and dwelling in the brightness of the heaven as continual comforters to the destroyers of self. unto whom i fastened the pillars of gladness, the lords of the righteous, and gave them vessels to water the earth with her creatures. they are the brothers of the first and the second, and the beginning of their own seats which are garnished with myriad ever-burning lamps, whose numbers are as the first, the ends, and the contents of time!

SATANIC RITUALS

f satanism to a noble and rational degree. this ritual is a psychodrama in the truest sense. its prime purpose is to reduce or negate stigma acquired through past indoctrination. it is also a vehicle for retaliation against unjust acts perpetrated in the name of christianity. perhaps the most potent sentence in the entire mass follows the desecration of the host "vanish into the void of thy empty heaven, for thou wert never, nor shall thou ever be" the possibility that christ was a total invention has occurred to investigators with increasing frequency. many once existing social ramifications might have made this feasible. perhaps the recent last ditch "christ, the man" stand is an attempt to sustain a dying myth through use of a single reinforcing element- one with which all can identify

he complaisant bowels of a false virgin, thou hast failed all thy engagements, belied all thy promises. centuries have wept awaiting thee, fugitive god, mute god! thou wast to redeem man and thou hast not; thou wast to appear in thy glory, and thou steepest. go, lie, say to the wretch who appeals to thee "hope, be patient, suffer; the hospital of souls will receive thee; angels will succour thee; heaven opens to thee" imposter! thou knowest well that the angels, disgusted at thy inertness, abandon thee! thou wast to be the interpreter of our plaints, the chamberlain of our tears; thou was to convey them to the cosmos and thou hast not done so, for this intercession would disturb thy eternal sleep of happy satiety. thou has forgotten the poverty thou didst preach, vassal enamoured of banque

w the extent of thy anger. call forth thy legions that they may witness what we do in thy name. send forth thy messengers to proclaim this deed, and send the christian minions staggering to their doom. smite him anew, o lord of light, that his angels, cherubim, and seraphim may cower and tremble with fear, prostrating themselves before thee in respect of thy power. send crashing down the gates of heaven, that the murders of our ancestors may be avenged [the celebrant inserts the wafer into the vagina of the altar, removes it, holds it aloft to the baphomet and says] celebrant: disparais dans le n ant, toi le sot parmi les sots, toi le vil et d test, pr tendant la majest de satan! disparais dans le n ant du del vide, car tu n'as jamais exist, et tu n'ezisteras jamais. vanish into nothingnes

tar, removes it, holds it aloft to the baphomet and says] celebrant: disparais dans le n ant, toi le sot parmi les sots, toi le vil et d test, pr tendant la majest de satan! disparais dans le n ant du del vide, car tu n'as jamais exist, et tu n'ezisteras jamais. vanish into nothingness, thou fool of fools, thou vile and abhorred pretender to the majesty of satan! vanish into the void of thy empty heaven, for thou wert never, not shalt thou ever be [the celebrant then raises the wafer and dashes it to the floor, where it is trampled by himself and the deacon and subdeacon, while the gong is struck continually. the celebrant then takes the chalice into his hands, faces the altar, and before drinking recites the following] celebrant: calicem voluptatis carnis accipiam, et nomen domini inferi

ar in raynouard's drama of 1806, les templiers. the numerous manifestations of satanism in masonic ritual, for instance, the goat, the coffin, the death's-head, etc, can easily be euphemized, but the rejection of certain values demanded by l'air epais cannot be cloaked in accepted theologies. once the celebrant has taken this degree, he embarks upon the left-hand path and chooses hell in place of heaven. besides being both ritual and ceremony, the stifling air is a memento mori carried to its highest power. requirements for performance the chamber must either be black, or mirrored. a mirrored chamber provides greater confrontation for the celebrant, making him hyperconscious of his role. mirrors also serve to "rob the soul" according to old tradition. an austere chair is provided in which

SATANICON

rvival of the fittest: those who become the victims, or prey, to the predators who are more cunning and stronger. there is no such thing as equality in our world, nor should there be. pre-existing factors serve to maintain balance in both the animal kingdom and the social strata of man. so since satan, a myth, is so much like what we actually are, it is he who so to speak keeps us out of mythical heaven and down here where we belong on earth. he represents the instinct within us all. he is the will and the strength to go forward and conquer our enemies and win the -4- most tender affections of those we desire. most don t acknowledge him as representing these aspects of ourselves in the positive, but those who recognize them in these respects will cause the essence of satan to appear, for t

ceitful, and yet so powerful in its presentation that it will shock all but the most sincere disbelievers into absolute submission! the result of this xian conspiracy could be unparalleled domination and power over the peoples of the world and it could launch and immediate regression to bloodthirsty inquisition-type justice resulting in the imprisonment and execution of all unxians (thus creating heaven on earth. the latter must not occur! this imposter, this abomination of absolute deceit must be exposed. his true nature must be revealed for all to see. upon his appearance, this revealing must be swift and thorough, thus serving to shatter his mythical divinity. our world will finally be free from the greatest social pestilence ever to plague mankind xianity! to my few fellow antichrists

cism is the greatest offender; a practice which itself is forbidden by the very doctrine xians profess to follow. equally as important is another issue: one has to ask himself if xian worship practices are so acceptable as to be exempt from scrutiny and opposition, much like the inquisition s murderous practices were, centuries ago. how profoundly true that old phrase is, each man creates his own heaven, and his own hell (xian) man has been forever busy attempting to create his utopia: his sanctuary against the reality, strife and perils of the real world; the so-called xianly imperfect plane upon which all of us live everyday. it s stated within their scriptures that there s a better existence beyond the one experienced by them during their fleshly life. consequently, the xian considers h

termine how blatant would a xian s sins against his god have to be to nullify acceptance especially where the deliberate worship of idols has pre-empted even replaced his god? certainly, the most outrageous and extensive example of this situation of contradictory idolatry and utopian creationism vs. established doctrine is attributable to xianity. so pervasive is the desire to know and experience heaven that the xian hierarchy provides and violates some of its religion s basic tenets: you shall not make for yourself an idol in the form of anything you shall now bow down to them or worship them yet they create and adorn themselves with images of their dead messiah jesus the man xians have replaced god with; he has in fact, become the object of supreme xian worship and adoration. they contin

rchy provides and violates some of its religion s basic tenets: you shall not make for yourself an idol in the form of anything you shall now bow down to them or worship them yet they create and adorn themselves with images of their dead messiah jesus the man xians have replaced god with; he has in fact, become the object of supreme xian worship and adoration. they continue to crate facsimiles of heaven and its long-dead human sovereignty; their church buildings are commonly known as houses of god, kingdom halls, etc. xian god creationism personified/externalized: images of a holy hierarchy displayed within a man-made heaven. though clearly, their paintings and murals, stained-glass figures and statues are devoid of any true spiritual life or essence as their constitution is purely materia

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

to differentiate between his own brand of sex magick and other non-sexual forms of magic. in this essay i have however used both forms of the word, in relation to how the relevant satanic group spells the word. initiation during the 13th century a secret religious society known as the luciferans was discovered operating in germany. the luciferans believed that lucifer had been wrongly cast out of heaven but that one day he and his worshippers would resume their rightful place in heaven. during the investigation that ensued, the roman church also discovered an initiation ritual which some of the luciferians confessed to under the threat of death. according to their confessions the new initiate was required to kiss the behind of a toad, after which he was approached by 'a man with black eyes

satanists who perform the black mass hold the christian world-view as their own becomes a fallacy. for the satanist is trying to free him or herself from the christian world-view in virtue of his or her performance of the black mass. for example, in the order of nine angles version of the black mass the christian 'our father' is replaced by the 'satanic our father' thus 'our father which wert in heaven hallowed be thy name in heaven as it is on earth. give us this day our ecstasy and deliver us to evil as well as well as temptation for we are your kingdom for aeons and aeons'(9) whilst this seems to be the central function of the black mass, the order of nine angles also state that if the ritual is performed correctly the energy so raised may be directed by the chief celebrants according

agic however it is considered to have a number of different meanings which are used by different groups. firstly the abyss is more commonly understood as being a reference to the satanic underworld wherein satan and his demonic army reside. this interpretation largely stems from christian sources, most especially revelations in the new testament 'and the fifth angel sounded, and i saw a star from heaven fallen unto the earth: and there was given to him the key to the pit of the abyss. and he opened the pit of the abyss; and there went up a smoke out of the furnace; and the sun and the air were darkened by reason of the smoke of the pit'(15) according to andrew collins, writing in the black alchemist (abc books. 1988, the friends of hekate and associated individuals have used this form of s

SCHEM HA MEPHORESH

: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 the man of violence preserve thou me. 28th angel name: sehaiah sign: sagittarius planet: moon degree: 15 20 meaning: taker

of tetragrammaton most high. 53rd angel name: nangel sign: aries planet: venus degree: 20 25 meaning: caster down of the proud. psalm 119:75: i have known, 0 tetragrammaton that righteous are thy judgements, and in faithfulness hast thou humbled me. 54th angel name: nithael sign: aries planet: venus degree: 25-30 meaning: celestial king. psalm 103:19: tetragrammaton hath established his throne in heaven, and his kingdom ruleth over all. 55th angel name: mibahaih sign: taurus 22 planet: mercury degree: 0-5 meaning: eternal. psalm 102:12: but thou 0 tetragrammaton, shall endure forever, and thy memorial from generation to generation. 56th angel name: puiael sign: taurus planet: mercury degree: 5 10 meaning: supporting all things. psalm 145:14: tetragrammaton upholdeth all those who fall, and

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

with a soul free from original sin. incarnation: in christianity, the belief that god took on bodily form through jesus, making jesus fully human and fully divine. indigenous: a word that describes a people, culture, or religion that is native to a particular geographical region. indulgence: in the roman catholic church, the belief that paying money to the church would allow a person to get into heaven or be forgiven for sins that were not yet committed. izanagi: the male figure in the shinto creation myth. izanami: the female figure in the shinto creation myth. jinja: shrine. jinn: evil spirits that tempt a person away from dedication to allah. jinn: literally, conquerors; the great teachers of jainism who have conquered their earthly passions. world religions: almanac xxi words to know

f in the existence of gods or god. theocracy: a form of government in which god or some supreme deity is the ruler. god s laws are then interpreted by a divine king or by a priest class. theology: the study of god and of religions truths. world religions: almanac xxix words to know three jewels: the jain code of ethical conduct, consisting of right faith, right knowledge, and right conduct. tian: heaven, or the principle of ordering the universe. tipitaka: the buddhist sacred texts accepted by all branches of buddhism. tirthankara: literally, makers of the ford; those souls who have attained enlightenment and have been freed from the cycle of death and rebirth; the twenty-four leaders of jainism. torah: the first five books of the tanakh: genesis, exodus, leviticus, numbers, and deuteronom

ght be called the supernatural or the spiritual, about forces and powers beyond the 1 control of humans. in this latter area, religion attempts to answer questions that science does not address, such as the meaning of life and what happens after death. in addition, religion deals in one form or another with salvation. this can include saving the souls of humans either in a literal fashion, with a heaven after death as in christianity, or in a more symbolic sense, as in reaching an end to suffering such as nirvana, as in some eastern religions, including buddhism. furthermore, religion usually does its work through some form of organization and worship, as well as through sacred rites or rituals, sacred books, a clergy or priesthood that administers the religion, and places, symbols, and da

ing an elephant carrying a lotus. following his baptism, jesus spent forty days in the desert resisting temptation from demons. the buddha also struggled with demons and temptation before finally achieving enlightenment. the christian concept of salvation is is rooted in the redemption, or the forgiving of sins that the sacrificial death of christ brought about, and in the form of an afterlife in heaven. in buddhism, such salvation is the attainment of nirvana, a state free of wrong desires. sacred places, objects, and rituals are basic to both religions. pilgrimages to rome or to jerusalem are common for christians, as are such trips to the buddha s birthplace in lumbini, nepal, or to other sites in india for devout buddhists. sacred objects include the bread and wine of the christian com

ve that the resurrection was not meant to be taken literally; instead, they see it as a symbol for finding new life or a new way of relating to the world when one believes in jesus s teachings. for other christians, however, such biblical stories are literal truth. they believe that jesus died on the cross and three days later he rose from the dead and spoke to his followers again before going to heaven. both interpretations are possible, depending on how one approaches the reading of holy texts. one person s myth can become another s historical fact. religion and science science and religion are two ways of examining the world. the scientific method limits its examination to questions dealing with objective interaction with the world. it uses experiments and the process of trial and error

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

mirabilia sunt opera tua. lord, thine eternal spirit is in all things. salvator mundi coelum et terra. there is never a philosopher who nature's ultimate principle doth not know. speculum divinum occultum atque natura rerum seu instrumentarum igneum philosophorum et laboratorium perpetuum four fires are floating in this world, wherein god holdeth a center, that is locked up in four, out of which heaven and earth were poured so thou has all in all, earth and heavens in one together, look well at it, it is to thy good, and pondering over, thou wilt not rue it. notice nature in its strength, look at its great life-power from god it, and all things spring and return to their centers again. friend thoughtfully look at this mirror, see how nature is revealed, always watch the inner center, turn

ative image of how within this world three worlds in each other, namely this earth sun-world, and also the heavenly and the hellish world have 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

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

SEPHER HA BAHIR

itten (deuteronomy 33:23 "the filling is god's blessing possessing the sea and the south" the sea is nothing other than the torah, as it is written( job 11:9 "it is wider than the sea" what is the meaning of the verse "the filling is god's blessing" this means that wherever we find the letter bet it indicates a blessing. it is thus written (genesis 1:1 "in the beginning (bereshit [god created the heaven and the earth" bereshit is bet reshit] the word "beginning (reshit) is nothing other than wisdom. it is thus written (psalm 111:10 "the beginning is wisdom, the fear of god" wisdom is a blessing. it is thus written "and god blessed solomon" it is furthermore written (i kings 5:26 "and god gave wisdom to solomon" this resembles a king who marries his daughter to his son. he gives her to him

he work that god has done from the beginning to the end" do not read ha-olam (the world, but he-elam (concealment. the torah said "i was first, so that i might be the head of the world" it is thus written "i was set up from eternity, from a head" you may think that the earth was before it. it is therefore written "before the earth" it is thus written (genesis 1:1 "in the beginning created god the heaven and the earth" what is the meaning of "created? he created everything that was needed for all things. and then god. only after that is it written "the heaven and the earth" 11. what is the meaning of the verse (ecclesiastes 7:14 "also one opposite the other was made by god" he created desolation (bohu) and placed it in peace, and he created chaos (tohu) and placed it in evil. desolation is

econd day. it is therefore written (psalm 104:3 "he rafters his upper chambers with water [he makes the clouds his chariot, he walks on the wings of the wind" it is then written (psalm 104:4 "he makes the winds his angels, his ministers from flaming fire [rabbi haninah said: the angels were created on the fifth day, as it is written (genesis 1:20 "and flying things shall fly upon the firmament of heaven" regarding the angels it is written (isaiah 6:2 "with two wings did they fly] rabbi levatas ben tavrus said: all agree, even rabbi yochanan, that the water already existed [on the first day. but it was on the second day that "he raftered his upper chambers with water [at that time he also created] the one who "makes the clouds his chariot" and the one who "walks on the wings of the wind" bu

dy existed [on the first day. but it was on the second day that "he raftered his upper chambers with water [at that time he also created] the one who "makes the clouds his chariot" and the one who "walks on the wings of the wind" but his messengers were not created until the fifth day. 22. all agree that none were created on the first day. it should therefore not be said that michael drew out the heaven at the south, and gabriel drew it out at the north, while god arranged things in the middle. it is thus written (isaiah 44:24 "i am god, i make all, i stretch out the heavens alone, the earth is spread out before me [even though we read the verse "from me (may- iti, it can also be read] mi iti "who was with me" i am the one who planted this tree in order that all the world should delight in

t find any. he then said "i will dig for water, and will bring forth a spring to nourish the tree" he dug and opened a well, flowing with living water. he then planted the tree, and it stood, giving forth fruit. it was successfully rooted, since it was always watered from the well. 24. rabbi yanai said: the earth was created first, as it is written (genesis 2:4"[on the day that god made earth and heaven" they said to him: is it not written (genesis 1:1"[in the beginning god created] the heaven and the earth? he replied: what is this like? a king bought a beautiful object, but since it was not complete, he did not give it a name. he said "i will complete it, i will prepare its pedestal and attachment, and then i will give it a name" it is thus written (psalm 102:26 "from eternity you founde

SEPHER YETZIRAH WESTCOTT

m sustaining all things. 3. these seven double letters he designed, produced, and combined, and formed with them the planets of this world, the days of the week, and the gates of the soul (the orifices of perception) in man. from these seven he bath produced the seven heavens, the seven earths, the seven sabbaths: for this cause he has loved and blessed the number seven more than all things under heaven (his throne. 4. two letters produce two houses; three form six; four form twenty-four; five form one hundred and twenty; six form seven hundred and twenty (39) seven form five thousand and forty; and beyond this their numbers increase so that the mouth can hardly utter them, nor the ear hear the number of them. so now, behold the stars of our world, the planets which are seven; the sun, ven

lanets which are seven; the sun, venus, mercury, moon, saturn, jupiter and mars. the seven are also the seven days of creation; and the seven gateways of the soul of man--the two eyes, the two ears, the mouth and the two nostrils. so with the seven are formed the seven heavens (41) the seven earths, and the seven periods of time; and so has he preferred the number seven above all things under his heaven (42) supplement to chapter iv note--this is one of several modern illustrations of the allotment of the seven letters; it is not found in the ancient copies of the "sepher yetzirah" he produced beth, and referred it to wisdom; he crowned it, combined and formed with it the moon in the universe, the first day of the week, and the right eye of man. he produced gimel, and referred it to health

ystery of adam and eve. 25. complete man as the microcosm. 26. gift of five human faces acting exteriorly. 27. gift of five powers to the soul. 28. adam kadmon, the heavenly man. 29. angelic beings. 30. man in the image of god. fourth order: world of spheres 31. the moon. 32. mercury. 33. venus. 34. sol. 35. mars. 36. jupiter. 37. saturn. 38. the firmament. 39. the primum mobile. 40. the empyrean heaven. fifih order: the angelic world 41. ishim--sons of fire. 42. auphanim--cherubim. 43. aralim--thrones. 44. chashmalim--dominions. 45. seraphim--virtues. 46. malakim--powers. 47. elohim--principalities. 48. beni elohim--angels. 49. cherubim--arch-angels. sixth order: the archetype 50. god. ain suph. he whom no mortal eye bath seen, and who has been known to jesus the messiah alone. note--the

SETH IN THE MAGICKAL TEXTS

om of chamoul: here seth is said to be the one "to whom god showed the mysteries of life."24 thus, in different branches of coptic christianity, the jewish figure of seth was seen as a recipient of divine mysteries. in this capacity, however, he was never equated with the egyptian god seth-typhon. 19 between these two phrases, we find another iao formula which begins "the great power (dynamis) of heaven, iao iao machael (col. i, 15-16. the name, machael, apparently is to be understood as michael. in an alleged quotation from the gospel according to the hebrews preserved in a coptic translation of a homily attributed to cyril of jerusalem, the angel michael is called a "great power (dynamis) in heaven (e.a. wallis budge, miscellaneous coptic texts, 2 vols, coptic texts v [london 1915, repri

SEVEN SHADES OF SOLITUDE

s, perplexed at the mimicking twin who dances and gestures- and lives- on the other side, we often mistake the reflections of our own spiritual condition for a truthful understanding of an external world around us, misunderstanding the lessons which the masquerade of solitude brings before us. how often we make masks and costumes for our gods in our own likenesses; how often we paint the hosts of heaven with our own shadow-play, joining star unto star, belief unto belief, in configurations born wholly of our own affinities. indeed, there are veils upon veils which reveal to us our own arcana, but which- if falsely taken as a final comprehension of truth conceal from us that which we aspire to seek. wisely we must make our way through the maze of mirror d altars. transgressing all well-kept

or brothel, chapel or thicket. this is the path of one who seeks for the gnosis of liberty, who walks without attachment to fear or hope into the tameless wilderness of his own self-vision. the hermitage of the transgressor resides under the patronage of qayin azhaka: the heresiarch, the initiate attained in the deific assumption of the cainite wisdom, the illumined one of the draconick stars of heaven. liberty is the principal virtue of this station, together with the myriad and nameless arcana which the hermit may find in his silent and secret path. vi) the sixth solitude is the unbounded hermitage of the self-beholder. it is the solitude of one who looks into the polish d surface of the existant and beholds the self-same face of ipseity. unto the hermit of the sixth solitude, all-that

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

ounded by a multitude of friendly animals who come to visit, bearing gifts of fruits, nuts and berries. some just live in the open, some choose a simple tent to sleep in, while others roam the halls of vast castles placed there for their pleasure. it isn't long until they begin planting their own vegetable and herb gardens, setting up housekeeping in their own paradise. each adept's "safe harbor, heaven or special place is just right, according to their own desires and needs. each has a place of comfort of their very own, and through the years, they furnish it with anything that makes them happy. of course, lucifer takes great pleasure in anticipating the needs of his children, so often, a new gift appears to surprise and delight his offspring. oh there is more, much more, but if you trave

SIFRA DETZNIYUTHA

ling air,15 4) those that are pure wool are hanging even balanced,16 5) the will of all wills17 that is revealed with the prayers of those below, 6) the open eye18 that does not slumber but watches constantly, the eye below is by means of the eye of the supernal radiance, 7) the openings of the hollow pillar,19 from whence his spirit20 rushes forth unto all. it created six, it created elohim, the heaven and the earth.21 bara shyt, it created six over them.22 they are all below, and they depend on the seven of the skull as far as the splendor of all splendors. and the earth, that is, the second one is not in the computation; this was already said. for it emerged from the one that was cursed, as it is written, from the ground which the lord hvhy cursed.23..was unformed and empty24 and darkne

shall say, i am of the lord hvhy. o lord hvhy-the sister, and all is within vhy.47 all are included in the tongue concealed in the mother, for it opens for that which egresses from it. the father dwells in the head, the mother in the middle, and there is a covering from this side and from that side. and woe unto him that uncovers their nakedness. and elohim said lights will be in the firmament of heaven.48 the male rules over the female as it is written, the righteous is the foundation forever.49 the yod y illumines both, and it illumines and passes on into the female. the yod y sets itself apart, ascends by its level higher and higher, and the female is darkened. and the mother is illumined and is opened out into her gates. the key, which contains the six, comes and covers up her gates, a

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

nd perhaps, above all, the thrilling scene where zanoni leaves viola asleep in prison when his guards call him to execution, and she, unconscious of the terrible sacrifice, but awaking and missing him, has a vision of the procession to the guillotine, with zanoni there, radiant in youth and beauty, followed by the sudden vanishing of the headsman, the horror, and the "welcome" of her loved one to heaven in a myriad of melodies from the choral hosts above "zanoni" was originally published by saunders and otley, london, in three volumes 12mo, in 1842. a translation into french, made by m. sheldon under the direction of p. lorain, was published in paris in the "bibliotheque des meilleurs romans etrangers" w.m. preface to the edition of 1853 as a work of imagination "zanoni" ranks, perhaps, am

repeated the old gentleman, and in his turn he surveyed me with deliberate surprise "who but a rosicrucian could explain the rosicrucian mysteries! and can you imagine that any members of that sect, the most jealous of all secret societies, would themselves lift the veil that hides the isis of their wisdom from the world "aha" thought i "this, then, is 'the august fraternity' of which you spoke. heaven be praised! i certainly have stumbled on one of the brotherhood "but" i said aloud "if not in books, sir, where else am i to obtain information? nowadays one can hazard nothing in print without authority, and one may scarcely quote shakespeare without citing chapter and verse. this is the age of facts, the age of facts, sir "well" said the old gentleman, with a pleasant smile "if we meet ag

ly, through the prophetic; and lastly, through the enthusiasm of love" while with a bewildered understanding and a reluctant attention i listened to these intricate sublimities, my adviser closed the volume, and said with complacency "there is the motto for your book, the thesis for your theme "davus sum, non oedipus" said i, shaking my head, discontentedly "all this may be exceedingly fine, but, heaven forgive me, i don't understand a word of it. the mysteries of your rosicrucians, and your fraternities, are mere child's play to the jargon of the platonists "yet, not till you rightly understand this passage, can you understand the higher theories of the rosicrucians, or of the still nobler fraternities you speak of with so much levity "oh, if that be the case, i give up in despair. why no

ful changeling it had adopted and sought to soothe. liquid, low, silvery, streamed the tones beneath the enchanted bow. the most stubborn grief would have paused to hear; and withal, at times, out came a wild, merry, ringing note, like a laugh, but not mortal laughter. it was one of his most successful airs from his beloved opera, the siren in the act of charming the waves and the winds to sleep. heaven knows what next would have come, but his arm was arrested. viola had thrown herself on his breast, and kissed him, with happy eyes that smiled through her sunny hair. at that very moment the door opened, a message from the cardinal. viola must go to his eminence at once. her mother went with her. all was reconciled and settled; viola had her way, and selected her own opera. o ye dull nation

of birth and circumstances, why are its leaves as green and fair as those of the vine behind you, which, with all its arms, can embrace the open sunshine? my child, because of the very instinct that impelled the struggle, because the labour for the light won to the light at length. so with a gallant heart, through every adverse accident of sorrow and of fate to turn to the sun, to strive for the heaven; this it is that gives knowledge to the strong and happiness to the weak. ere we meet again, you will turn sad and heavy eyes to those quiet boughs, and when you hear the birds sing from them, and see the sunshine come aslant from crag and housetop to be the playfellow of their leaves, learn the lesson that nature teaches you, and strive through darkness to the light" as he spoke he moved o

SIR WALLIS BUDGE EGYPTIAN MAGIC

to his commands, inanimate figures and pictures became living beings and things which hastened to perform his behests. the powers of nature acknowledged his might, and wind and rain, p. xi storm and tempest, river and sea, and disease and death worked evil and ruin upon his foes, and upon the enemies of those who were provided with the knowledge of the words which he had wrested from the gods of heaven, and earth, and the underworld. inanimate nature likewise obeyed such words of power, and even the world itself came into existence through the utterance of a word by thoth; by their means the earth could be rent asunder, and the waters forsaking their nature could be piled up in a heap, and even the sun's course in the heavens could be stayed by a word. no god, or spirit, or devil, or fien

d all the other magicians of egypt from time immemorial, he and aaron possessed a wonderful rod 3 by means of which they worked their wonders. at the word of moses aaron lifted up his rod and smote the waters and they became blood; he stretched it out p. 6 over the waters, and frogs innumerable appeared; when the dust was smitten by the rod it became lice; and so on. moses sprinkled ashes "toward heaven" and it became boils and blains upon man and beast; he stretched out his rod, and there was "hail, and fire mingled with the hail, very grievous" and the "flax and the barley was smitten" he stretched out his rod and the locusts came, and after them the darkness. now moses did all these things, and brought about the death of the firstborn among the egyptians by the command of his god, and b

y it rest there, or i shall not eat of the cakes of osiris on the eastern side of the lake of flowers, neither shall i have a boat wherein to go down the nile, nor another wherein to go up, nor shall i be able to sail down the nile with thee. may my mouth [be given] to me that i may speak therewith, and my two legs to walk therewith, and my two hands and arms to overthrow my foe. may the doors of heaven be opened unto me; may seb, the prince of the gods, open wide his p. 30 two jaws unto me; may he open my two eyes which are blindfolded; may he cause me to stretch apart my two legs which are bound together; and may anpu (anubis) make my thighs to be firm so that i may stand upon them. may the goddess sekhet make me to rise so that i may ascend into heaven, and may that which i command in t

d of isis, and of her words of power. it will be remembered that she raised the dead body of osiris by means of her words of power, and there is a legend to the effect that she smote the sun-god ra with severe sickness by the magical power which she possessed. another object of the buckle was to give the deceased access to every place in the underworld, and to enable him to have "one hand towards heaven, and one hand towards earth" 4. the amulet of the tet. this amulet probably represents the tree trunk in which the goddess isis concealed the dead body of her husband, and the four cross-bars indicate the four cardinal points; it became a symbol of the highest religious importance to the egyptians, and the setting up of the tet at busiris, which symbolized the reconstituting of the body of

t of the ladder in tombs of the ancient and middle empires small objects of wood and other substances in the form of ladders have often been found, but the signification of them is not always apparent. from the texts inscribed upon the walls of the corridors and chambers of the pyramids of unas, teta, pepi, and other early kings, it is clear that the primitive egyptians believed that the floor of heaven, which also formed the sky of this world, was made of an immense plate of iron, rectangular in shape, the four corners of which rested upon four pillars which served to mark the cardinal points. on this plate of iron lived the gods and the blessed dead, and it was the aim of every good egyptian to go there after death. at certain sacred spots the edge of p. 52 the plate was so near the tops

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

aking all these circuits around the circle, anytime you come to an implement that you laid out previously, you hop over it with a short hop. sigil invocatory names and poetic streams: sigil 1: the sign of the wud-zauberor invocatory name: wode (woahd) poetic stream: disguised as serpent and winged god the cunning king bestowed his worth upon the man and woman, shapely formed that they would unite heaven and earth sigil 2: the sign of the fire invocatory name: azael (oz ah el) poetic stream: even the fire has horns red tines with burning life the smith hammers the heated iron love in the earth, on the anvil, strife. sigil 3: the sign of the autumn equinox invocatory name: wandil (wahn dill) poetic stream: autumn, the doorway of the blessed water in the pale bloom unseen life comes to sleep

e anvil, strife. sigil 3: the sign of the autumn equinox invocatory name: wandil (wahn dill) poetic stream: autumn, the doorway of the blessed water in the pale bloom unseen life comes to sleep, risen above to sink below the fading green sigil 4: the sign of the devil's trident invocatory name: routa (roo tah) poetic stream: the old puck-angel raises a fork a threefold sharpened wand one tine for heaven, earth and hell three for the king of the hidden land sigil 5: the sign of mars invocatory name: samael (sam eye el) poetic stream: heavenly steel, earthly steel, the mark of cain is red lifted above, a touch to the forehead above bodies of men struck dead sigil 6: the sign of the spring equinox invocatory name: bhouck (boo k) poetic stream: spring, the year's faithful king fire in every le

logical and mystical impact of reversing prayers cannot be understated; it is very effective and a source of great power for the cunning witch. fill your mind with the desire to bring the old one into complete presence, and say: amen: evil from us deliver but temptation into not us lead and us against trespass who those forgive we as trespasses our us forgive and bread daily our day, this us give heaven in is it as earth on done be will thy, come kingdom thy name thy be hallowed heaven in art who father our. at this point, you may stand and face east. traditionally, this is where the old one would appear, although he may come from any direction, and more importantly, he can appear all about, or even within you. be alert for any strange sounds or events; be aware of the atmosphere of the en

SOLOMON

"take, o solomon, king, son of david, the gift which the lord god has sent thee, the highest sabaoth. with it thou shalt lock up all demons of the earth, male and female; and with their help thou shalt build up jerusalem [but] thou [must] wear this seal of god. and this engraving of the seal of the ring sent thee is a pentalpha" 6. and i solomon was overjoyed, and praised and glorified the god of heaven and earth. and on the morrow i called the boy, and gave him the ring, and said to him "take this, and at the hour in which the demon shall come unto thee, throw this ring at the chest of the demon, and say to him 'in the name of god, king solomon calls thee hither' and then do thou come running to me, without having any misgivings or fear in respect of aught thou mayest hear on the part of

metamorphose myself into a comely female; and i take hold of the men in their sleep, and play with them. and after a while i again take to my wings, and hide me to the heavenly regions. i also appear as a lion, and i am commanded by all the demons. i am offspring of the archangel uriel, the power of god" 11. i solomon, having heard the name of the archangel, prayed and glorified god, the lord of heaven and earth. and i sealed the demon and set him to work at stone-cutting, so that he might cut the stones in the temple, which, lying along the shore, had been brought by the sea of arabia. but he, fearful of the iron, continued and said to me "i pray thee, king solomon, let me go free; and i will bring you all the demons" and as he was not willing to be subject to me, i prayed the archangel

iel to come and succour me; and i forthwith beheld the archangel uriel coming down to me from the heavens. 12. and the angel bade the whales of the sea come out of the abyss. and he cast his destiny upon the ground, and that [destiny] made subject [to him] the great demon. and he commanded the great demon and bold ornias, to cut stones at the temple. and accordingly i solomon glorified the god of heaven and maker of the earth. and he bade ornias come with his destiny, and gave him the seal, saying "away with thee, and bring me hither the prince of all the demons" 13. so ornias took the finger-ring, and went off to beelzeboul, who has kingship over the demons. he said to him "hither! solomon calls thee" but beelzeboul, having heard, said to him "tell me, who is this solomon of whom thou spe

aving heard, said to him "tell me, who is this solomon of whom thou speakest to me" then ornias threw the ring at the chest of beelzeboul, saying "solomon the king calls thee" but beelzeboul cried aloud with a mighty voice, and shot out a great burning flame of fire; and he arose, and followed ornias, and came to solomon. 14. and when i saw the prince of demons, i glorified the lord god, maker of heaven and earth, and i said "blessed art thou, lord god almighty, who hast given to solomon thy servant wisdom, the assessor of the wise, and hast subjected unto me all the power of the devil" 15. and i questioned him, and said "who art thou" the demon replied "i am beelzebub, the exarch of the demons. and all the demons have their chief seats close to me. and i it is who make manifest the appari

ssessor of the wise, and hast subjected unto me all the power of the devil" 15. and i questioned him, and said "who art thou" the demon replied "i am beelzebub, the exarch of the demons. and all the demons have their chief seats close to me. and i it is who make manifest the apparition of each demon" and he promised to bring to me in bonds all the unclean spirits. and i again glorified the god of heaven and earth, as i do always give thanks to him. 16. i then asked of the demon if there were females among them. and when he told me that there were, i said that i desired to see them. so beelzeboul went off at high speed, and brought unto me onoskelis, that had a very pretty shape, and the skin of a fair-hued woman; and she tossed her head. 17. and when she was come, i said to her "tell me wh

SPENSER THE CULT OF THE ALL SEEING EYE 1960

n symbolizes, among other things, the sun. sun worship was "the oldest and by far the most prevalent of all the ancient religions."15 the sphere is bisected and quartered "the phenomena of nature that made the deepest religious impression on archaic man [were] the outstretched heavens above him, and the outspread earth beneath; both of which he naturally divided into four quarters. this four-fold heaven and earth he signified by a circle, or a square, divided cross-ways."16 the circle is met within every form of sorcery. the circle in quadrants is called ihe magic circle.17 the objects in the meditation room are intended to be evocative, in the religious sense. of what? the mural and altar are admittedly symbols "by symbolism the simplest, the commonest objects are transformed, idealized

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

sical reality at all. the mystai grappled seriously with these issues, and quite legitimately adopted a skeptical position. they scrutinized the public representations of the gods, and noted that in fact they resemble things encountered in the sense-world. is it not the case that they are made by someone who selects and brings together features from the natural world? the primitive hunter makes a heaven where the gods engage in marvelous hunting. the greeks populated their olympus with divine personalities, but the originals belong to the real world of greek cultural life. the early greek philosopher xenophanes (575 480 b.c) exposed this situation with rude logic. the early philosophers were entirely dependent upon mysteriosophy (we shall presently demonstrate this in detail, beginning wit

can now claim that our account of the universe is complete. for our world has now received its full complement of living creatures, mortal and immortal; it is a visible living creature; it contains all creatures that are visible and is itself an image of the intelligible; and it has thus become a visible god, supreme in greatness and excellence, beauty, and perfection, a single, uniquely created heaven.60 but this single and uniquely created world would not be perfect if it did not contain among its images the image of its creator himself. and that image can arise only from the human soul; it is not the father himself, but the son, platonic mysteries 55 the living child of god in the soul who is of like nature with the father, to whom humanity can give birth. the expression son of god is

the aid of a sort of rough ingenuity will need a great deal of leisure. so i let these things alone and acquiesce in the popular attitude toward them; as i ve already said, i make myself, rather than them, the object of my investigations, and i try to discover whether i am a more complicated and puffed-up sort of creature than typhon, or whether i am a more gentle and simpler creature, endowed by heaven with a nature altogether less typhonic.75 thus we see that plato is no enthusiast for the intellectual and rationalistic interpretation of myth, and this must be taken into account when we examine his own use of myths to express his own views. plato has recourse to myth when he comes to speak of the life of the soul. at that juncture, where he leaves the transitory world to seek after the e

dismembered domain. we might go still further into the spiritual processes underlying these images, but the intention here is only to indicate the principle underlying the formation of myths. special interest attaches from this point of view to the saga of prometheus. prometheus and epimetheus are sons of the titan iapetus. the titans are the children of the oldest generation of the gods, uranus (heaven) and gaia (earth. kronos, the youngest of the titans, usurped his father s throne and seized the rulership of the world. he was overthrown in his turn by his son, zeus, along with the other titans; zeus then became the supreme among the gods. in the titanomachy, prometheus sided with zeus, and it was on his advice that zeus banished the titans to the underworld. nevertheless the titan dispo

ought her to prometheus brother, epimetheus, to whom she gave a casket as a gift from the gods. epimetheus accepted the gift, despite the fact that prometheus had warned him on no account to accept a gift from the gods. when the casket was opened, out flew every possible human affliction. only hope remained inside, because pandora quickly shut the lid, and hope exists still as a dubious gift from heaven. as for prometheus, on account of his relationship to humanity he was chained at zeus command to a crag in the caucasus mountains. an eagle continually gnaws his liver, which perpetually grows again. he is to pass his days in agonizing loneliness, until one of the gods freely sacrifices himself, that is, dedicates himself to death. prometheus meanwhile bears his suffering with unflinching p

SYMBOLISM OF THE BANNERS

es. the oldest example of such usage can be found during the kassite period between 1746-1171 bc, of an equilateral cross on a cylinder where a sun god was seated. it was also found in many of the assyrian artifacts in america before the arrival of columbus. even though these crosses may not have meant crucifixtion, we still see that it contains a very similar element, for it also means, victory, heaven, a, life, etc. through the understanding of the mysteries, we find that only through sacrifice can all of these be obtained. it almost could be said that the symbolism of the crucifixtion left the last key to the formula of the cross or lvx. the formula is victory, life= sacrifice of the lower unto the higher. the word lvx could almost be said to contain within it the power of the cross. no

y hwhy 8 this is the manifestation of the three mother letters in the equilbrium of the hexagram, as could also be seen on the banner of the east with o represented by the red triangle, n by the blue triangle, and m by the golden cross of trapt. a m c in looking at the triangles and the microcosmic and macrocosmic man, see the following "o man, know god and thyself, so thou mayest know what is in heaven and on earth" what god was before the beginning in eternity: what man was before the beginning in eternity: 9 what god was in the beginning \yhla what man was in the beginning: q b p what god is after time: what man is after time: some of the arrangement extracted from the bembine tablet by w. w. westcott. 10 a c b c j b f l k y u x q z w h f r l k p h g i h w d e f y j l k h a l b c f k 5

TECHNICIANS GUIDE TO THE LEFT HAND PATH

vey founded the church of satan and began a magical exploration of the psychological factors of the christian satan. 1972, when anton lavey published the satanic rituals, which included die elektrischen vorspiele, which was privately known as the rite of the is-to-be. this text, based on the eighth precept of the emerald tablet of hermes use your mind to its full extent and rise from the earth to heaven, and then again descend to earth and combine the powers of what is above and what is below. thus you will win glory in the whole world, and obscurity will leave you at once. this is largely an invocation to anubis, opener of the way, to cause power to flow forth under the control of the children of set (so named. north solstice, 1975, michael a. aquino invoked set and receives the book of c

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

59 23 "i fell in to a burning ring of fire" arnold schwarzenegger's 483 masonic ring, newt gingrich's t-rex dinosaur, and other mysterious messages on rings and neckties of the elite 24 ok-sign of the divine king 501 2 5 victory for the devil fabulous exploits of sir winston churchill 517 and other druid priests and llluminati servants 26 "every man and woman is a star" 537 27 lightning fall from heaven 557 28 blood red red stars, clenched fists, hammers and sickles, 563 and other signs and symbols of communist intrigue footnotes and references 589 index 599 more resources for you 621 about the author, texe marrs 623 introduction the occult script a colossal and monstrous conspiracy but let the spirit of all lies with works of dazzling magic blind you. then absolutely mine, i'll have and b

and to rebuild it in their image. the prophetic scriptures tell us that this grandiose plan the great work of the illuminati will never fully come to fruition. the kingdom shall not become the province of the rebellious illuminati and their dark, occult master, satan. here is almighty god's glorious declaration of how it all shall end "and the seventh angel sounded: and there were great voices in heaven, saying, the kingdoms of the world are become the kingdoms of our lord, and of his christ, and he shall reign forever and ever. the megalomania and rage of the psychopaths 31 and the nations were angry, and thy wrath is come, and the time of the dead, that they shouldest he judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy

ated parts..come to recognize that our common task is a trans-human one, a goal beyond ourselves. 11 mcwaters notes that "many people have opened themselves to serve as channels" by their individual acts of performing rituals, including the communication of signs and symbols which embody intense energies and are magical in effect, there is expected to arise a "transformed humanity, creating a new heaven and a new earth to manifest itself."12 the megalomania and rage of the psychopaths 37 in effect, the co-conspirators are performing a psychic form of magic. by the combination in the ethereal world of millions of ritual acts by individuals, it is believed that a collective transformation of mankind and of earth will take place. when a critical mass is achieved, a quantum leap in consciousne

ncealed messages: the importance of hand signs d 49 at left: josephine bonaparte's palm from mlle le normand's les memoires historiques et secrets de l'lmperatrice josephine, 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 ar

rificed their children in the fire. you'll recall that the prophet elijah brought the message of god's judgement against those who worshipped bloodthirsty baal, who, in reality, is merely an idolatrous representation of satan. yes, baal is the devil. to attempt in vain to combine the name of the true god with that of false gods like baal and on is particularly evil and grievous to the true god in heaven. yet, the mason does exactly this with jahbuhlun and then compounds his grave error by adopting as one of his chief logos the sign of the double-headed eagle (symbolizing one body of god, two heads) the triple tau yet another proof of the deviltry of the jahbuhlun hoax is the symbol of the triple tau, which is the most important symbol of the royal arch degree. made up of three interlinking

THAGIRION

n alchemy this represents the level of the yellow diamond. the sun sphere also corresponds with the topaz and gold in the alchemy of the renaissance (kether- thaumiel are also represented by gold in a higher red form. a strong feeling of lust is usually experienced when one is reaching the sun sphere. here one will be united with goals and ideals and be one with the whole of the self. this is the heaven of the religious (or hell for those who rather would go there, the boddhi level or satori in eastern mysticism. for a dark magician the rising to this level brings a feeling of total power, but not in the naive and more illusory form that can be experienced on the spheres below. for a white magician a feeling of total goodness is experienced. both states are self-sufficient in themselves, b

THE BLACK LODGE

ing as master of the temple had reached initiation into the second sephirah, chokhmah" the curse of thoth consists precisely in that, in the present evolutionary stage of mankind, the control we have of the planes of polarized manifestation is not yet sufficient so that our consciousness of our existence as spiritual entities may manifest itself in matter with complete efficiency# the "kingdom of heaven" is still a mathematical limit we are trying to achieve. again quoting liber 418, the 3rd aethyr "for he (the magus) is wisdom, and by wisdom hath he made the worlds (the planes of existence below the abyss, and from that wisdom (chokhmah) issue judgments 70 by 4 (purely relative forms of expression; being only relative, they are necessarily false or illusory when compared with some other p

ut herself up (this is the self-preservation instinct carried to the extreme of "absolute virginity- that is, complete alienation from one s environment- as the condition of purity or sanctity; and therefore is she the queen (that is, this demoniac entity influences of controls of all those wicked devils that walk upon the earth, those that thou sawest even as little black specks that stained the heaven of urania (nuit as seen by the greeks. and all these are the excrement of choronzon" what we must understand about these religions is that they are "skew-wise: that is, they are arguments in circles, not expanding helixes. they do not lead to transmutation, that is, to initiation, but to permutation, in the mathematical sense of this word# any system of therugy that a magus creates begins i

of satiety, followed by apparent emotional indifference, and even physical repulsion. if a man is no longer capable of a spontaneous erection at the sight of his wife s naked body, there is not (at least temporarily) sexual love between them. in such circumstances, both should avoid a forced union on the physical plane, even if they esteem and respect each other on other planes "what is bound in heaven must not be sundered on earth" is but half of the idea expressed in this passage of the "gospels. the converse is also true! see al i 41. the subject of love is too complex to be covered in this document. it is taught, step by step, in the grades of the inner circle of h.o.o.r. the theory is revealed priorly, and has even been openly published; but the living experience needed to understand

THE BOOK OF PLEASURE

self is the negation of completeness as reality. no man has seen self at any time. we are what we believe and what it implies by a process of time in the conception; creation is caused by this bondage to formula. actions are the expressions of ideas bound up in the belief; they being inherent are obscure, their operation indirect, easily they deceive introspection. fruits of action are two-fold, heaven or hell, their unity or nothingness (purgatory or indifference. in heaven there is desire for women. hell the desire intense. purgatory is expectation delayed. indifference but disappointment till recovery. then verily they are one and the same. the wise pleasure seeker, having realised they are "different degrees of desire" and never desirable, gives up both virtue and vice and becomes a k

tion of imbecility. as a 9 virtue in the idea to maximize pleasure cheaply, remit your sins and excuse them-is but ceremonial, the expression of puppetry to the governing fear. yes! what you have ordained in your religiousness, is your very rack, imagined though it be! the prospect is not pleasant; you have taught yourself! it has become inborn and your body is sensitive. 0: that god is always in heaven or that the almighty inconceivable emanates its conception or negation-commits suicide, etc. some praise the idea of faith. to believe that they are gods (or anything else) would make them such-proving by all they do, to be full of its non-belief. better is it to admit incapacity or insignificance, than reinforce it by faith; since the superficial "protects" but does not change the vital. t

ts emanation is its own intensity, but not necessariness, it has and ever will exist, the virgin quantum-by its exuberance we have gained existence. who dare say where, why and how it is related? by the labour of time the doubter inhabits his limit. not related to, but permitting all things, it eludes conception, yet is the quintessence of conception as permeating pleasure in meaning. anterior to heaven and earth, in its aspect that transcends these, but not intelligence, it may be regarded as the primordial sexual principle, the idea of pleasure in self-love. only he who has attained the death posture can apprehend this new sexuality, and its almighty love satisfied. he that is ever servile to belief, clogged by desire, is identified with such and can see but its infinite ramifications in

ts emanation is its own intensity, but not necessariness, it has and ever will exist, the virgin quantum-by its exuberance we have gained existence. who dare say where, why and how it is related? by the labour of time the doubter inhabits his limit. not related to, but permitting all things, it eludes conception, yet is the quintessence of conception as permeating pleasure in meaning. anterior to heaven and earth, in its aspect that transcends these, but not intelligence, it may be regarded as the primordial sexual principle, the idea of pleasure in self-love. only he who has attained the death posture can apprehend this new sexuality, and its almighty love satisfied. he that is ever servile to belief, clogged by desire, is identified with such and can see but its infinite ramifications in

you cannot believe freedom but you may be freed from belief? neither can you believe the "truth" but you need not compromise yourself. the way of life is not by "means"-these doctrines-my doctrines even though they allow the self-appointed devotee to emulate my realization- may i ever blush! the man of sorrows is the teacher! i have taught- would i teach myself or thee again? not for a gift from heaven! mastership equals learning- equals constant unlearning! almighty is he who has not learnt and mighty is the babe- it has only the power of assimilating! the most solecistical of fools now asks-"how can we escape the inevitable evolutions of conception-as all is ever conceiving? my answer shall permit all means, all men, all conditions. listen, o, god that art, yet would be god. when the mi

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

challenges of life on earth, whether or not one chooses to walk a path of good or evil, determines how that soul will be treated after death. all the seeds that one has sown throughout his or her lifetime, good or bad, will be harvested in the afterlife. when an individual dies, according to many world religions, the soul is judged or evaluated, then sent to what is perceived as an eternal place heaven or hell. the hindu or buddhist expects to encounter yama, the god of the dead. in the hindu scriptures, yama holds dominion over the bright realms and can be influenced in determining a soul s admission by offerings made for the benefit of the deceased by relatives and friends. in the buddhist tradition, yama is the lord of hell who administers punishment according to each individual s karm

iends. in the buddhist tradition, yama is the lord of hell who administers punishment according to each individual s karma, the cause and effect of his or her actions on earth. in neither religious expression is yama at all comparable to satan, who in christian belief is both the creator of evil and the accuser of human weaknesses. in christianity, islam, and judaism, the soul s arrival at either heaven or hell is made somewhat confusing by the teachings of a great, final judgment day and the resurrection of the dead. and when roman catholic christianity added the doctrine of purgatory in the sixteenth century, the matter became all the more complex because now certain souls were given an opportunity to atone for their sins while residing in a kind of interim area between heaven and hell

en an opportunity to atone for their sins while residing in a kind of interim area between heaven and hell. while many christians, jews, and muslims believe that the dead lie sleeping in their graves until the last judgment, others in those same faiths maintain that judgment is pronounced immediately after death. likewise, the concept of the world to come in jewish writings may refer to a present heaven or foretell of a future redemption on earth. buddhism while the buddhist text recognizes the existence of a self as a being that distinguishes one person from another, the buddhist teachings state that the christian, hindu, jewish, and muslim concept of an eternal metaphysical soul is inaccurate. to buddhists, the human person is but a temporary assemblage of various elements, both physical

have not laid up treasure in their youth lie like wornout bows, sighing after the past (dhammapada 155:56) the counsel of the buddha is 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 b

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

lly around the rug where rex had always sat waiting for his master to sit down to write. 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 ghosts and phantoms native american dressed like an animal spirit (corbis corporation) tulsa, oklahoma, attorney m. jean holmes is not an animal activist, but her extensive study of the bible for her book do dogs go to heaven (1999) convinced her that the distinction between humans and animals alleged to be found in scripture is the result of an old translator s philosophical construction. in her opinion, an examination of the original hebrew texts for such concepts as soul and spirit clearly tells that the authors of the various books of the bible believed that animals have souls and spirits, just as humans do

heir teacher. attorney holmes says that she is not ashamed to be compared to animals, for most are of the highest character and are very good company. we have much to learn about and from animals. holmes was inspired to write her book by her late mother, irene hume holmes, who would often question members of the clergy of various faiths: did animals have spirits? and if they did, would they go to heaven when they died? although her mother usually received the standard response that animals did not possess souls and that humans had dominion over their four-legged companions, holmes s extensive research enabled her to answer at last her mother s oft-posed query, do dogs go to heaven? in the affirmative. janice gray kolb, author of compassion for all creatures, says that she had been taught s

over their four-legged companions, holmes s extensive research enabled her to answer at last her mother s oft-posed query, do dogs go to heaven? in the affirmative. janice gray kolb, author of compassion for all creatures, says that she had been taught since childhood that her beloved pets did not have souls. today, however, she states that she has a firm conviction that there will be animals in heaven. once i had this inner conviction from the holy spirit that animals and all god s creatures do inhabit heaven with us, then i could never believe otherwise, she writes. it was irrevocable! no matter what anyone else may argue, i cannot be shaken on this. as a student of the bible, kolb states that god created humans out of the ground, and he created animals out of the ground. the new americ

, means to make holy, sanctify, to invoke divine favor upon, to honor as holy. god blessed his creation of man and woman, and thereby granted them a soul. why else would god have blessed the animals if it were not to bestow a soul upon them? in july 2001, abc news and beliefnet released the result of their poll of americans regarding the question of whether pets would one day meet their owners in heaven. fortyseven percent of pet owners declared their belief that they would be reunited with their beloved animals in heaven; 35 percent of pet owners said heaven was reserved for humans; 48 percent of those respondents who did not own pets believed heaven was off-limits for animals; and about 17 percent said that they would reserve judgment until they themselves walked through the pearly gates

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

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

gs of muhammad (c. 570.632, but only by complete obedience to hasan ibn sabah, who was the true incarnation of god on earth. most sources citing the history of the assassins state that in order to be certain that no doubts remained among the initiates that he was deity made flesh, hasan supplied them with generous amounts of the drug hashish, then hypnotically guided them to the lavish gardens of heaven where they were allowed to witness the beauty of the afterlife. when the youths regained full consciousness, they were convinced that they had been allowed a glimpse of their future dwelling place in paradise. although such stories have been widely circulated since the crusades in the eleventh century, other sources have recently stated that such accusations of heavy drug use among the assa

mplars assumed the name of the knights of christ, the order as an organization was suppressed. in 1314, as he was being burned to death on a scaffold erected for the occasion in front of notre dame, the knights templar grand master, jacques de molay, recanted the confession that he gave under torture and proclaimed his innocence to pope clement v and king philip.and he invited them to meet him at heaven fs gate. when both dignitaries died soon after de molay fs execution, it was believed by the public at large that the grand master and the knights templar had been innocent of the charges of heresy. although the order was officially dissolved by papal decree in 1312, the mystique of the knights templar still remains strong in the twenty-first century. there are groups claiming an associatio

of the emperor fs ministers were jealous of the favors he had bestowed upon them and persuaded him that the monks were deceptively planning a rebellion. fearful of their martial arts skills, the emperor decided to attack the monks without warning and sent a strong force of the imperial guard, armed with gunpowder, to destroy the monastery. it was said the flames ignited by the blasts soared up to heaven, where they were seen by the immortals who, perceiving the injustice being dealt the monks, came down to earth and pushed aside one of the monastery fs huge walls, enabling 18 monks to escape. most of them 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 34 secret societies 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

ution of magical practices: 1) a representation of a person or thing can be made to affect the person or thing it depicts. 2) once objects have been in touch with each other they continue to influence one another even at great distances. 3) an unseen world of spirit forces may be invoked to fulfill the magician fs will. 4) as above, so it is below; as within, so it is without. there is nothing in heaven or in earth that is not also in humankind. primitive animism, such as imitating the animal of the hunt through preparatory dance, cutting off a bit of an enemy fs hair or clothing to be used in a charm against him, and invoking evil spirits to cause destruction to competing villages, eventually gained a higher level of sophistication and evolved into more formal religious practices and the

THE GOD OF THE WITCHES

e among whom theylaboured as worshippers of devils, and many even believed that those to whom they preached were doomedto hell-fire unless they turned to the christian god. the gods of the pagans were often accredited with evilmagical powers, which could be mysteriously communicated to the priests. against such powers of hell thechristian missionaries felt themselves strengthened by the powers of heaven; and the belief that the devil hadbeen defeated by the archangel michael backed by the whole power of the almighty gave them courage inthe contest.the study of anthropology has changed much of this childish method of regarding the forms of religiousbelief which belong to another race or another country. to consider islam, buddhism or hinduism as theinvention of the evil one would be thought

nging to the religion. the accounts are fuller as the records were made when the cult of the horned godwas already waning and had to keep up its numbers by proselytising. as in all admissions to a new religionthe convert had to renounce his old faith, and this renunciation was made as explicit as possible "i renounceand deny god, the blessed virgin, the saints, baptism, father, mother, relations, heaven, earth, and all that isin the world,[19] was one of several formulae; which always had to be "an express renunciation of jesuschrist and of the faith. then came the baptism, the profession of faith and the vow of fidelity,[20 "i placemyself at every point in thy power and in thy hands, recognising no other god, for thou art my god. a variantof the vow of fidelity much used in scotland[21] w

esent in person must have been peculiarlyimpressive. the swedish witches[22] had a special rite which was obviously intended to impress ignorantminds. they were given a little bag containing a few shavings of a clock to which a stone was tied; theythrew this into the water, saying "as these shavings of the clock do never return to the clock from which theyare taken, so may my soul never return to heaven. this renunciation of a previous religion is noted as earlyas 1584 by reginald scot,[23] who was one of the first to raise his voice against the persecution by christiansof the heathen in their midst "as our witches are said to renounce christ and despite his sacraments: so doothe other forsake mahomet and his lawes".after the renunciation of his old religion the convert advanced to the act

tcheschapter iv. the rites38sweden[26] the converts had to make an oath of fidelity on the occasion of the baptism "he caused them tobe baptised by such priests as he had there, and made them confirm their baptism with dreadful oaths andimprecations. the "oaths and imprecations" are recorded by boguet[27] in a more reasonable manner "hemakes them give up their part in paradise [i.e. the christian heaven "and makes them promise that they willhold him as their sole master for ever, and that they will always be faithful to him. above all, he makes themswear very solemnly that they will never accuse one another, nor report anything which has passed amongthem. in new england[28] baptism is recorded as being practised regularly. mary osgood said that "she wasbaptised by the devil, who dipped her

to trust in god who left themmiserable in the world, and neither he nor his son jesus christ ever appeared to them when they called onthem, as he had, who would not cheat them. this was undoubtedly the great appeal of the old religion; thegod was there present with his worshippers, they could see him, they could speak to him as friend to friend,whereas the christian god was unseen and far away in heaven, and the petitioner could never be sure that hisprayer would reach the divine ear.the main part of the religious rite was a ceremony comparable with the mass. it must, however, be noted thatthis rite was not in any way an attempt to represent the last supper as described in the gospels, except that itincluded the distribution of bread and wine; therefore cotton mather is wrong when he says

THE GOLDEN ESSENCE

an pagan mythology (the same mythological tradition that is the true ancestor of the old faith or witchcraft. primal christianity, influenced mainly by the primal tradition of ancestral veneration and regeneration of pagan europe, likewise embraced (in their own peculiar way) a central theme of life, sacrifice, and regeneration, with their ultimate eschatological concept of resurrection and a new heaven and earth. the more ancient and wise indo-european mythology taught that the universe was generated from the great all-potential-containing void of chaos, and when the newly born universe found its pristine and golden order, the evolutiona ry passage of time and events, ordained by fate, began. these events included the birth and struggles of the divine beings or gods, the birth/creation of

ll ever be, and now will retain its basic character (which for most people is a series of precarious and strange journeys through many life-conditions, alternating with dark periods of rest, fear, and forgetfulness in the underworld) until awareness and realizations of truth transform it. the gnostic teacher in the gospel of thomas states the reality of the issue best when he says, the kingdom of heaven has already come, spread out upon the earth, only men do not see it you see, the entire universal process is not happening on a linear timeline. the cunning fire, and all the forms and events it flows through, from what we call first and last, and even what we call eventual renewal or regeneration, is already a circle. all of these events have occurred in a timeless way, at the heart of rea

to bless this wine- for no glory stands without wisdom; the exalted one must seek the source: for power is only perfected when returned to earth, resolved to the true and lasting well-spring from which all things flow. the blessing of the bread: son of light, consecrate this bread as you consecrate the land and all who dwell upon and within it: lift up the soul of the world and place the crown of heaven upon her. lord of the true light, hear the housle prayer that we may stand with you. though the seas break their boundaries, and the stars fall into water, by awareness of the mystery we may yet stand in our own light. after each blessing, the arms should be crossed on the chest, and the housle should be bowed to; put down the arthame (if you are using one) before you do this. then, standin

THE HOLY ROSARY OF THE BRETHREN

e universe in latin. the lord s prayer in latin: pater noster, qui es in caelis, sanctificetur nomen tuum. adveniat regnum tuum. fiat voluntas tua, sicut in caelo, et in terra. panem nostrum quotidianum da nobis hodie. et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. et ne nos inducas in tentationem: sed libera nos a malo. amen. the lord s prayer our father, who art in heaven, hallowed be thy name. thy kingdom come. thy will be done, on earth as it is in heaven. give us this day, our daily bread. and forgive us our trespasses, as we forgive those who trespass against us. and lead us not into temptation, but deliver us from evil. the hail mary 10 hail mary full of grace, the lord is with thee. blessed art thou among women, and blessed is the fruit of thy womb, je

THE KEY TO THE MYSTERIES

nfinite opposed to the finite by hypothesis. faith, and consequently hope and love, are so free that man, far from being able to impose them on others, does not even impose them on himself "these" says religion "are graces" now, is it conceivable that grace should be subject to demand or exaction; that is to say, could any one wish to force men to a thing which comes freely and without price from heaven? one must not do more than desire it for them. to reason concerning faith is to think irrationally, since the object of faith is outside the universe of reason. if one asks me "is there a god" i reply "i believe it "but are you sure of it "if i were sure of it, i should not believe it, i should know it" the formulation of faith is to agree upon the terms of the common hypothesis. faith begi

rth, called himself the son of man. it is after having made god in the image of his intelligence and of his love, that humanity has understood the sublime word who said "let there be light" man is the form of the divine thought, and god is the idealized synthesis of human thought. thus the word of god reveals man, and the word of man reveals god. man is the god of the world, and god is the man of heaven. before saying "god wills" man has willed. in order to understand and honour almighty god, man must first be free. had he obeyed and abstained from the fruit of the tree of knowledge through fear, man would have been innocent and 17 stupid as the lamb, sceptical and rebellious as the angel of light. he himself cut the umbilical cord of his simplicity, and, falling free upon the earth, dragg

the tree of knowledge through fear, man would have been innocent and 17 stupid as the lamb, sceptical and rebellious as the angel of light. he himself cut the umbilical cord of his simplicity, and, falling free upon the earth, dragged god with him in his fall. and therefore, from this sublime fall, he rises again glorious, with the great convict of calvary, and enters with him into the kingdom of heaven. for the kingdom of heaven belongs to intelligence and love, both children of liberty. 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 de

y to the son, who tore the veil of the temple, and whose cross, overweighing the crown of the caesars, broke the forehead of the caesars against the earth! glory to the holy ghost, who shall sweep from the earth by his terrible breath all the thieves and all the executioners, to make room for the banquet of the children of god! glory to the holy ghost, who has promised victory over earth and over heaven to the angel of liberty! the angel of liberty was born before the dawn of the first day, before even the awakening of intelligence, and god called him the morning star. o lucifer! voluntarily and disdainfully thou didst detach thyself from the heaven where the sun drowned thee in his splendour, to plow with thine own rays the unworked fields of night! thou shinest when the sun sets, and thy

erty; he does not suffer, and that is his nothingness; he does not die, and that is his exile. the fallen angel is not lucifer the light-bearer; it is satan, who calumniated love. to be rich is to give; to give nothing is to be poor; to live is to love; to love nothing is to be dead; to be happy is to devote oneself; to exist only for oneself is to cast away oneself, and to exile oneself in hell. heaven is the harmony of generous thoughts; hell is the conflict of cowardly instincts. 24 the man of right is cain who kills abel from envy; the man of duty is abel who dies for cain for love. and such has been the mission of christ, the great abel of humanity. it is not for right that we should dare all, it is for duty. duty is the expansion and the enjoyment of liberty; isolated right is the fa

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

dow side will often lead the individual to face his or her worst fears and weaknesses, that which can destroy 4 the individual not strong or prepared enough to become as a god or goddess. it is at this point that the symbol of the averse pentagram will begin to resonate within the sorcerers being, it is more than a symbol, it is a sigil which represents the shadow way and divinity which fell from heaven to taste darkness. the averse pentagram is thus the luciferic star which represents beauty in isolation, power through facing the unknown- symbolically, the averse pentagram represents the essence of the egyptian god of darkness and storms, set. set or set-an (shaitan) is the opposing force of darkness but intelligence and isolate consciousness. to be set-like is to be individual, willdrive

of the egyptian god of darkness and storms, set. set or set-an (shaitan) is the opposing force of darkness but intelligence and isolate consciousness. to be set-like is to be individual, willdriven and balanced. the center of the averse pentagram is called the eye of set or the eye of satan, the adversary. this symbol also represents the union of the empyrean (in this context that which fell from heaven) and the infernal (earth based. this is sigillized and explored via the god form cain or tubal-cain, who has been illustrated with horns and cloven hooves, the awakened sorcerer. the algol sigil is an 8-pointed chaos star with an averse pentagram in the center. this is explained in the glossary section and beholds a powerful but dangerous magical formula. algol is a mirror which causes madn

THE MAGICIAN S KABBALAH

or the shape of a galaxy and the shape of a human cell. as louise b. young states "the whole is immanent in all the parts, no matter how small. to those who work with such a self-reflexive system, then it becomes possible to model, and experience, states that often defy description in other, more linear systems. as blake puts it in "auguries of innocence "to see a world in a grain of sand, and a heaven in a wild flower, hold infinity in the palm of your hand, and eternity in an hour" such is the promise that the tree of sapphires (another translation of the word sephirah) holds, as each facet of each sapphire reflects eternally upon each other in a labyrinth of light. the tree as an emanative system (the fountain of light) one of the earliest exponents of an emanative system was the neopl

g it more like its model. accordingly, as that model is the ever-existent living being, he set about making the universe also like it, as far as possible, in that respect. now the nature of that living being was eternal, a character with which it was impossible fully to endow a generated thing. but he planned as it were a moving likeness of eternity; and, at the same time that he set in order the heaven, he made, of eternity that abides in unity, an ever-flowing likeness moving according to number- that to which we have given the name time" the idea that the universe is in the process of becoming increasingly real is also repeated in "the unfinished universe, and one of the key implications of this metaconcept is referred to by omar khayyam in the "rubaiyat "with earth's first clay they di

"shooting" up the middle pillar of the tree in the mystical process of attaining the avr rather than the magical one of ascending back up the lightning flash. chapter four; kether, the crown of coherent light the doctrine of trans-resonance as we have already noted, one of the primary doctrines of magick is that "that which is above is like unto that which is below, also stated variously as "the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner" or kabbalistically as "malkuth is in kether, and kether is in malkuth, but after another manner" this doctrine of "trans-resonance, as given in kabbalah as an intimate and ultimate identity between malkuth and kether, can be demonstrated by combining the hebrew letters of both wor

kable" experiences are so because they defy comprehension as they partake of this ultimate ground of reality. lk, a word meaning "to you" and hence can be seen as the mystical return up the tree of life from malkuth to kether as the "you" is the self, or god one is moving towards. k, by itself is kaph, the hand of god in kether("who hath measured the waters in the hollow of his hand and meted out heaven with the span- isaiah 40, v.12) or the hand as the receptive malkuth on the tree. the symbolism of the hand is varied, but in this context can be seen as representing the transmission of divine grace between kether and malkuth. also see notes later referring to kaph and the wheel tarot card as attributed to kether. thv, is tau, the cross and synthesis in malkuth, but also symbolic in this d

o the perfect path of yod flowing down the tree as the tao from chockmah, or the "strait and narrow way. in the "derivation of the channels, cheth is the god of mercy; kaph, god the immutable; mem, god the arcane; and heh, god of god. another explanation gives: ch: allocated to chesed, produces the animals k: the description assigned to kaph by papus is worth quoting in full "designates the first heaven, corresponding to the name of god yod expressed in one letter, that is the primary cause which sets all that is mobile in movement..govern[s] the sky of the fixed stars, notably the twelve signs of the zodiac which the hebrews call galgol hamnazeloth; the intelligence of the second heaven is called raziel. his attribute signifies the vision of god and the smile of god" m: allocated to chese

THE MARTINIST OPERATIVE GENERAL RITUAL

bjects that will be touched during the operation must be insulated (7) the operation may be done at any time between new moon and full moon, and at any hour of the day or night -o-o-o-o-o-o-o-o-o this operative and general ritual was released in volumes 3& 4 of the martinist review, 1962/63. 13 b) sacramentary. sanctifying the alb and cordelier: o lord, my power is in thy name, thou who hast made heaven and earth, grant, o lord, my prayer, and may my cry ascend to thee. peace be with thee, and with thy spirit. alb and cordelier, sacred vestments which i ordain for the cult of my celestial reconciliation, i exorcise you in the name of him who commissioned you for the protection of man in the presence of the evil spirits and for his purification in the presence of the celestial powers. becom

y, to bless) and to sanctify) this immaculate robe and this cordelier. by ieshouah, our lord, amen. sanctifying the sandals: use the above formula replacing the words 'alb 'cordelier, robe, by the word 'sandals. sanctifying the operational cloth and the place, or the premises to be used for the operation: o lord, my power is in thy name, etc. etc. deign, o lord, almighty and eternal god, although heaven and earth cannot contain thee, to take a dwelling here below where thy divine name is being incessantly invoked. we beseech thee, by the intercession of the merits of thy angels and thy saints, deign to visit this operational place and this cloth. look upon with merciful and benevolent eye, deign by infusion of thy grace to preserve them from any defilement, to preserve them pure and withou

will. o almighty god, may thus my actions be regulated, as well as my steps, so that i may preserve faithfully thy ordinances and thy commandments. may they both lead me victoriously during this terrestrial life unto the original plane which i have left of my own fault. by ieshouah, our lord, amen. prayer to be said while vesting the bandolier or collar of the degree: grant me, o lord of hosts of heaven, the power always to preserve in honour 16 and faithfulness this precious adornment of my reconciliation, and may this shoulder cloth, symbol of avenging combats, remain a symbol of thy victories by my acts. by ieshouah, our lord, amen. prayer to be said while unrolling the operational cloth: deign, o eternal lord, wise and strong, to descend unto this place. sanctify it by thy own presence

em. may our hearts surrender to thy will and shielded from the terror of our enemies, may our days stay peaceful under thy protection and that of thy angels commissioned to guide the nations. by ieshouah, our lord, amen. operator meditates for a while and in turn prays that humanity may be spared the calamities like landslides and earthquakes: o almighty and eternal god, thou who hast created the heaven and earth, and given them their original permanent stability, we implore thy immense goodness and thy inexhaustible mercy. deign, o lord of mercy, to restrain by the power of thy 22 angels and the merits of thy saints, the daemons cowered in the bowels of earth. deign to preserve its beneficial stability to the terrestrial succor, so mountains shall not topple into the valleys or valleys be

of tau upon his forehead with his index, middle finger and thumb joined together, a cross+ or x, the cursive signs of the hebrew tau from the first centuries of our era as well as before. he then continues to pray: o lord, thou who hast arranged the ministry of angels and men in an admirable order for this, cause, o lord of mercy, that our terrestrial life be protected by those who serve thee in heaven. 27 by ieshouah, our lord, amen. operator meditates awhile and then prays for the salvation of the prevaricated spirits: o god almighty, the eternal rewarder, we beseech and implore of thee, not thy justice but thy mercy for all spirits who have prevaricated at the beginning. make, o lord of mercy, a ray of thine divine light finally awake in their essence a sorrowful and sincere repentance

THE MIDDLE PILLAR

any psychologists have pounced on several chinese terms for inclusion within the technical nomenclature of their own systems. one such term selected by jung to have reference to a concept such as explained above in connection with the yechidah, is tao.6 this- term, so ambiguous to the western mind accustomed to precision and accurate definition, has been variously translated as god, or a goal, or heaven. the sinologue wilhelm prefers the word "meaning" and jung employed it as having a closer association with the conception which he wished to explain, for it is precisely this factor in consciousness which, eventually, provides a meaning for life and for man. and in the diagram which is provided in the secret of the golden flower to which jung wrote an erudite and profound european commentar

produce it here: increase thyse2f to immeasurable height, leaping clear of all body, and surmounting all time, become eternal and thou shalt know god. there is the qabalistic cross and the pentagram ritual 55 nothing impossible to thyself. deem thyself immortal and able to do all things .become higher than all height and lower than all depth .to be eve ything at the same time in earth and sea and heaven. think that thou art as yet begotten, that thou art in the womb, that thou art young, that thou art old, that thou hast died and art beyond death: perceive all these things together .and thou shalt know god. but ifthou shuttest up thy soul in thy body, and abasest thyself and sayest 'i know nothing, i can do nothing, i am afraid of earth and sea, i cannot mount to heaven, i know not what i

ding the "m" of the mantra. repeat this mantra cycle three or four times. 172 theb alancbee tweemni nda nd magic 6. imagine a violet disk of light in the hollow of your throat. visualize a black oval or egg shape within this disk. as you foms on the throat center, breathe in and imagine that you can hear the heartbeat of the universe. you are aware of angelic choirs singing softly in some far-off heaven, and you have the feeling that if you opened your mouth to speak, your words would drip honey and have the aroma of jasmine. breathe out and again visualize the black oval w i t h the violet disk. breathe deeply, then intone the mantra "ha-ng (hah-ng. emphasize the "ng" sound, extending it out with the remaining breath. on the following inhalation, mentally intone the word "ha-m (hah-m, ext

ting "nudjeru mehta (pronounced "nud-jeh-ru meh-tah" meaning "gods of the north. charge the figure with "tau("earth. invocation return to the east and form the tau cross. say "before me, hathoor, the mother of light. behind me, toum of the setting sun. on my right hand, sakhmet, mighty lady of flame. on my left hand, hapi-wer, the bull of the earth. for about me the pentagram 197 flames sehedj("a heaven of stars. and above me shines tau nudjer("the star of godu).28 repeat the egyptian qabalistic cross as in the beginning. egyptian banishing rituals alternative versions the student may choose to replace the pentagram in the above ritual with symbols that retain a more egyptian character. rather than tracing the pentagram in the four quarters, the magician could draw the sign of the ankh or

ure 14, p. 198) the stauros kabalistikos perform the greek qabalistic cross as given in the preceding ritual. the flaming crosses face east. use dagger or the index finger of the right hand to trace a large cross. thrust the dagger tip or index finger through the center of the cross and intone "pater hamon ho en tois ouranois (pronounced "pah-ter hay-mon ho en toh-ees 00-ran-oh-ees "our father in heaven who art in the heavenu-ila p qpov o ev o t qo upavotq. go to the south and draw the cross again. thrust through the center of the figure and vibrate "ho kyrios meta sou (pronounced "hoh-kree-os meh-tah soo "the lord is with theeu--o kuptoq psta oou. go to the west and draw the cross. charge the figure with "oudeis erchetai pros ton patera ei me di emou (pronounced "00-days er-che-tai pros t

THE NECRONOMICON SIMON VERSION

ble "who are skilful to rouse leviathan" although the christian religion has gone to great lengths to prove that the devil is inferior to god and exists solely for his purpose, as the tempter of man- surely a dubious raison d'etre- the sumerian tradition acknowledges that the person of "evil" is actually the oldest, most ancient of the gods. whereas christianity states that lucifer was a rebel in heaven, and fell from god's grace to ignominy below, the original story was that marduk was the rebel, and severed the body of the ancient of ancient ones to create the cosmos in other words, the precise reverse of the judeo-christian dogma. the elder gods evidently possessed a certain wisdom that was not held by their parents, yet their parents held the power, the primal strength, the first magic

t befell the protagonist, edward derby) supplementary material to 777 the chart that follows is based on research presently available to the editor with regard to sumerian and assyro-babylonian religions. entries in parentheses refer to the state of correspondences before the advert of the elder gods, the race of marduk; that is, it reflects the nature of the cosmos before the fall of marduk from heaven (names of zodiacal constellations are after budge's renderings) table vii [a.c] table xxv [s] 0. anu (tiamat) 1. sphere of the primum mobile enlil (absu) 2. sphere of the zodiac or fixed stars enki; lumashi (igigi) 3. sphere of saturn adar 4. sphere of jupiter marduk 5. sphere of mars nergal 6. sphere of the sun utu 7. sphere of venus inanna 8. sphere of mercury nebo 9. sphere of the moon n

.lu litta-tuk sha ipushu kishpi kima tabti lishxarmit qi-ishrusha pu-uttu-ru ipshetusha xulluqu kal amatusha malla-a sseri ina qibit iqbu-u ilani mushitum. the conjuration "xilqa xilqa besa besa" or "a most excellent charm against the hordes of demons" etc. arise! arise! go far away! go far away! be shamed! be shamed! flee! flee! turn around, go, arise and go far away! your wickedness may rise to heaven like unto smoke! arise and leave my body! from my body, depart in shame! from my body flee! turn away from my body! go away from my body! do not return to my body! do no come near my body! do not approach my body! do not throng around my body! be commanded by shammash the mighty! be commanded by enki, lord of all! be commanded by marduk, the great magician of the gods! be commanded by the g

en, in the ancient covenant. the incantations of the gates the invocation of the nanna gate spirit of the moon, remember! nanna, father of the astral gods, remember! in the name of the covenant sworn between thee and the race of men, i call to thee! hearken, and remember! from the gates of the earth, i call thee! from the four gates of the land ki, i pray to thee! o lord, hero of the gods, who in heaven and upon the earth is exalted! lord nanna, of the race of anu, hear me! lord nanna, called sin, hear me! lord nanna, father of the gods of ur, hear me! lord nanna, god of the shining crown of night, hear me! maker of kings, progenitor of the land, giver of the gilded sceptre, hear me and remember! mighty father, whose thought is beyond the comprehension of gods and men, hear me and remember

! marzas zi fornias kanpa! lazhakas shin talas kanpa! nebos athanatos kanpa! ia gaash! ia saash! ia kakolomani-yash! ia maakalli! the invocation of the ishtar gate spirit of venus, remember! ishtar, mistress of the gods, remember! ishtar, queen of the land of the rising of the sun, remember! lady of ladies, goddess of goddesses, ishtar, queen of all people, remember! o bright rising, torch of the heaven and of the earth, remember! o destroyer of the hostile hordes, remember! lioness, queen of the battle, hearken and remember! from the gate of the great god nebo, i call thee! by the name which i was given on the sphere of nebo, i call to thee! lady, queen of harlots and of soldiers, i call to thee! lady, mistress of battle and of love, i pray thee, remember! in the name of the covenant, swo

THE PATH OF KABBALAH

tual feelings in words because the words and the letters in our language, are valid only in the correction zone (until the world of atzilut, since that is where they are taken from. we cannot feel anything above the system of correction, and it is therefore impossible to describe those feelings in words and define it in terms and concepts that we understand. the first verse in the torah speaks of heaven and earth. the two terms relate to two properties, an egoistic and an altruistic property. the egoistic property of earth (the soul) is corrected through the altruistic property of heaven. the entire process of correction is performed in seven spiritual degrees called seven days. of course, this name does not refer to our earthly days, nor does the text relate to earthly nights and days or

very act. this operation the departure of the light from the vessel is called restriction. the torah begins with the word bereshit (in the beginning. it is the beginning of the process of the departure of creation from the creator. the word bereshit stems from the word bar (outside, meaning, it refers to the removal of creation from the creator so as to become a separate spiritual degree, between heaven and earth. in the beginning god created the heaven and the earth. heaven is the sefira of bina, which consists of altruistic properties. earth is the sefira of malchut, which consists of egoistic properties. man s soul hangs between these two properties, which are the basis upon which the entire universe is built. the torah begins with the creation of creation, the upper world, and the crea

showing us how despicable and dirty we are. along with the desire there is the sensation of repulsion at such a desire appearing in me. that is what the recognition of evil exists for. an ordinary person does not have such feelings, he does not regard his desires as evil, but as a normal person: well i am like that but so is everybody else. it is written that god said to abraham, look now toward heaven and promised him that his seed and his people will be like the stars in the sky innumerable. stars are sparks of returning light that broke the collective soul. one collects these sparks, corrects them and thus ascends. for that reason, the sparks, which are tiny souls that rise upward, are called stars. for that reason the creator promised abraham that if he followed this path, the entire

zohar is preferable and above all other studies (the chidah "redemption depends primarily on the study of the kabbalah (the vilna gaon "even shlema" 11,13. 105 of 273 "on the learning of the zohar there are no restrictions (the chafetz chaim "if my generation had listened to my voice, they would have started to study the book of zohar at the age of nine. thus, they would have acquired the fear of heaven instead of secular sciences (rabbi isaac from kamarna. the book "notzar chesed. when one as much as reads the words what is it like? it is like a sick person who drinks a therapeutic potion that helps, although one is not proficient in the wisdom of medicine (remez, part 3, page 2 "in the future only with the help of the book of zohar will the children of israel go out from the exile (the b

ging of the aim is called the correction of the desire, and it is our goal and the only purpose for our being in this world, the lowest of all worlds (meaning states of being. one can either work for the creator or for himself; there is no in-between. 235 of 273 part six: genesis 236 of 273 chapter 6.1 the seven days of creation general what does genesis speak of? in the beginning god created the heaven and the earth. now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of god hovered over the face of the waters. and god said 'let there be light' and there was light. and god saw the light, that it was good; and god divided the light from the darkness. and god called the light day, and the darkness he called night. and there was evening and there w

THE ROSICRUCIAN MANIFESTOS

f his goodness; she teacheth us soberness and prudence, righteousness and strength; she understands the subtilty of words, and solution of dark sentences; she foreknoweth signs and wonders, and what shall happen in time to come; with this treasure was our first father adam fully endued: hence it doth appear, that after god had brought before him all the creatures of the field, and the fowls under heaven, he gave to every one of them their proper names, according to their nature. although now through the sorrowful fall into sin this excellent jewel wisdom hath been lost, and meer darkness and ignorance is come into the world, yet notwithstanding hath the lord god sometimes hitherto bestowed, and made manifest the same, to some of his friends: for the wise king solomon doth testifie of himse

f the whole world, and wonderfully impressed in all periods of times, and thence proceedeth that fair concord, that as in every several kernel is contained a whole good tree or fruit, so likewise is included in the little body of man the whole great world, whose religion, policy, health, members, nature, language, words and works, are agreeing, sympathizing, and in equal tune and melody with god, heaven and earth; and that which is disagreeing with them, is error, falsehood and of the devil, who alone is the first, middle, and last cause of strife, blindness, and darkness in the world: also, might one examine all and several persons upon the earth, he should find that which is good and right, is always agreeing with it self; but all the rest is spotted with a thousand erroneous conceits. a

e do not forget our loving father, brother c.r. he after many painful travels, and his fruitless true instructions, returned again into germany, the which he (by reason of the alterations which were shortly to come, and of the strange and dangerous contentions) heartily loved: there, although he could have bragged with his art, but specially of the transmutations of metals; yet did he esteem more heaven, and the citizens thereof, man, then all vain glory and pomp. nevertheless he builded a fitting and neat inhabitation, in the which he ruminated his voyage, and philosophy, and reduced them together in a true memorial. in this house he spent a great time in the mathematicks, and made many fine instruments, ex omnibus hujus artis partibus, whereof there is but little remaining to us, as here

o our patria sufficiently offered, whereby she may become sound again, which is now to be renewed and altogether new. no other philosophy we have, than that which is the head and sum, the foundations and contents of all faculties, sciences, and arts, the which (if we will behold our age) containeth much of theology and medicine, but little of the wisdom of the law, and doth diligently search both heaven and earth: or, to speak briefly thereof, which doth manifest and declare sufficiently man, whereof all learned who will make themselves known unto us, and come into our brotherhood, shall find more wonderful secrets by us than heretofore they did attain unto, and did know, or are able to believe or utter. wherefore, to declare briefly our meaning hereof, we ought to labour carefully that th

resent to make rehearsal of it, till a more fit time. at this 23 time it is enough for those which do not despise our declaration, having therefore briefly touched it, thereby to prepare the way for their acquaintance and friendship with us. yet to whom it is permitted that he may see, and for his instruction use, those great letters and characters which the lord god hath written and imprinted in heaven and earth s edifice, through the alteration of government, which hath been from time to time altered and reviewed, the same is already (although as yet unknown to himself) ours. and as we know he will not despise our inviting and calling, so none shall fear any deceit, for we promise and openly say, that no man s uprightness and hopes shall deceive him, whosoever shall make himself known un

THE SHADOWED ONES

ford, akhtya seker arimanius i the beginnings as by vision by a path unseen yet known instinctively within by some, the shadowed ones gave ever silently through the dreams of others. it is the way they communicate their lost dreams, visitations and journeys through the world from the times of mans groveling to primitive statues to the age of machines. it was the fires which fell as lightening to heaven that they were first incarnate in form, beautiful and knowing of pain and pleasure. azazel first enfleshed the desire he so brought crashing down from the heights of a vague dream of euphoric stillness. jerking violently as one awakes from a half-sleep, azazel from the form of a serpent took the skin of man to walk its desert lands. i guide without a scripture; i point the way by unseen mea

listening to your own spirit, that we are all isolate and do not perish yet by disbelief in our self. by affirming our daemon being our guide, we shall watch you make your own path as our sons and daughters. in that twilight garden where shades walk do we call you in the musick of gods, follow the very song of your soul bath in darkness and light, raise yourself above god to know the keys to both heaven and hell. this grimoire shall be written in blood and dried in the noon tide sun. i am both fire and darkness, yet within is a light once adored by that unperceived chaos called god. my sister and lover is that fiery goddess called lilith by some and demoness by others, yet she too drinks of both ecstasies. we are undying and eternal, we may sleep in the flesh of the dragon yet emerge in th

ody, which flies forth from the skull temple of man can then we understand that all of us are within the possibility of power. my gift is to bring you to a life not comprehended previously, one which demands the attention and challenge of self-excellence. 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 kitab el-jelwa i am the dragon clothed in the feathers of the peacock, that which is sacred unto me. i formed this bird to represent the beauty of the hidden soul, what may become from the balance of the mind. by becoming like me you shall to gain control in your world, thus the balance of the earth and the body templ

THE STAR IN THE WEST BY CAPTAIN FULLER A CRITICAL ESSAY ON THE WORKS OF ALEISTER CROWLEY

e 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 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

is crowley, no mere milk-and-bun-walk, where we may rest and take our fill; for he has unstrung the mystic lyre of life from the tree of the knowledge of good and of evil, singing old songs and new, flinging shrill notes of satire to this tumultuous world, as some stormy petrel shrilly crying to the storm; or sweet notes of love, soft as the whispering wings of a butterfly. here are the jewels of heaven, of havilah, and of eden, with not a little of the fire of hell, the flames of gehenna, and the darkness of duat. if we look for pyramids and colossi disappointment will be our lot; we cannot hold, as hanuman of ind, a mountain in one hand and a forest in the other, neither can we gaze on a celestial meru or olympus; but as we look, and here it is only the searcher who is rewarded, we find

and fair, and the world wakes to a chant: dionysus i bring ye wine from above, from the vats of the storied sun; for every one of ye love, and life for every one. ye shall dance on 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

do not mean a haloed fowl strumming dithyrambs on a harp, or the mere doppelganger of the living; but that inner power of good and evil which lies latent in self, controlled by that intuitive consciousness within us, and manifested in our appetites and desires; this intangible soul aspiring upwards is called virtue, sinking downwards vice; finding infinity in the conceptions of nether and upper, heaven and hell, paradise and gehenna; and finality on earth. its sporting ground. further poe states: that an epic was of itself a nullity, and that a poem of great length, commencing as it might in exaltation, ended in nine cases out of ten in somnolence. poetry must stimulate, it must irritate the soul in some definite manner, or else it ceases to be poetry. for when once poetry exerts a sopori

ip away; we gaze back on the likeness of the former days. the hair we fondle and the lips we kiss. roses grow yellow and no purple stays. why not with time? to-morrow we may see the circle ended. if to-morrow be. and gaze on chaos, and a week bring back adam and eve beneath the apple tree. join fst thou thy feeble hands in foolish prayer to him thy brain hath moulded and set there in thy brain fs heaven? such a god replies as thy fears move, so men pray everywhere. god did first work in earth when womankind he chipped from adam fs rib. a thankless task i wot his wisdom has long since repined. when i am dead remember me for this that i bade workers work, and lovers kiss; laughed with the stoic at the dream of pain, and preached with jesus the evangel.bliss *mysteries: lyrical and dramatic

THE TAROT OF C C ZAIN

s the symbol of eternity which alone circumscribes his endeavors. his forehead is girt with a circle of gold. gold signifies light, and the circle expresses the universal circumference in which gravitate all created things. the right hand of the magus holds a scepter of gold, surmounted by a circle representing spirit; symbol of the authority conferred by spiritual attainment. he raises it toward heaven in the sign of aspiration to science, wisdom and force. above is a four-pointed star, its rays extending heavenward; it is the overshadowing genius of his spiritual master directing his efforts and counseling him in his upward struggles. the left hand extends the index finger to the earth to show that the mission of the perfect man is to reign over the material world. this double gesture al

g the three worlds, spiritual, astral, physical, in order that all manifestations of universal life may have their birth. the left hand of the hierophant on the triple tau indicates his receptivity to the divine force; and the gesture of his right hand--making the pentagram- indicates his use of this divine energy to command the obedience of all sub-mundane atoms of life, and to hear the voice of heaven in the silence of the passions and the instincts of the flesh. the sacred serpent at his brow signifies enlightenment; and the two kneeling men, the one red and the other black, denote the intelligences of light and shadow, both of whom obey the force of the pentagram. the two paths--arcanum vi. in divination, arcanum vi may be briefly interpreted as temptation. arcanum vi is figured by a m

e form, surmounted by a starry canopy sustained by four columns. upon this chariot advances a conqueror armed with a cuirass and carrying both sword and scepter. he wears a crown from which rises three pentagrams, or golden stars with five points. the square car symbolizes the material world vanquished by the work of the will. the four columns supporting the canopy represent the four quadrants of heaven which surround the conqueror. they also represent the four elemental kingdoms that have submitted to the master of the scepter and the sword. upon the square front of the chariot is pictured a sphere sustained by two outspread wings; symbol of the immortal flight of the soul through the infinitude of space and time. the sacred serpent at the conqueror's brow signifies the possession of that

THE WITCH CULT OF ZOS VEL THANATOS

s a personal representative to god itself. only through this imam will one be able to journey to god. in western definitions, this concept is similar to the pope. sabbah was not only able to raise a number estimated at several thousand fanatic followers, called the assassins from their ritual use of hashish, which was said to make them suggestive to hassan i sabbah s claims that alamut was indeed heaven and not a stark and cold tower or desert desolation. this drug, administered carefully, was able to create a strong link with the metal facilities of the individuals, until they were mentally and physically ready to kill for imam. hassan i sabbah instilled in his followers a sense of freedom, yet with at an equal end the undying determination to serve and die for this individual. the lucife

THE ABYSS AND TABAET

through love of pleasure sins enter in. wherefore it is the last in order of creation, and the first in that of youth, because it is filled with ignorance, and leadeth the youth as a blind man to a pit, and as a beast to a precipice -the testaments of the twelve patriarchs the septuagint follows a specific hebraic consideration that belial, being beli ol is the one who has thrown off the yoke of heaven and is thus without a master. the luciferian finds connections in the path of history and mythology and seeks to make them work for he or she in the modern world. the spirit of belial is of the mastery of the earth, identified with the element of earth and the north, from which ahriman is identical. consider the four elements however and their association with the adversary as a spirit of s

THE BOOK OF GATES

(original title) the short form of the book of am-tuat and the book of gates the book of gates is an ancient egyptian cosmological treatise describing the architecture and inhabitants of the tuat, the underworld which the boat of the sun god, ra, traverses during the night hours. this is the second volume of the three volume budge series which deals with the books of the underworld, the egyptian heaven and hell. it also includes a short summary of the book of am-tuat, the longer version of which comprises the first volume. title page note contents the short form of the book of am-tuat the first hour the second hour the third hour the fourth hour the fifth hour the sixth hour the seventh hour the eighth hour the ninth hour the tenth hour the eleventh hour the twelfth hour the book of gates

i. the gate of ab-ta. the ninth division of the tuat. chapter xii. the gate of sethu. the tenth division of the tuat. chapter xiii. the gate of am-netu-f. the eleventh division of the tuat. chapter xiv. the gate of sebi and reri. the twelfth division of the tuat sacred texts egypt ehh index index previous next note this volume is the second of a series of three volumes which treat of the egyptian heaven and hell. it contains the complete hieroglyphic text of the summary, or short form of the book am-tuat, and the complete hieroglyphic text of the book of gates, with translations and reproductions of all the illustrations. a series of chapters dealing with the origin and contents of books of the other world, with prefatory remarks, and a full index to the whole work, will be found in the th

wer of semsu, and the utterances of this great god himself [act as] magical protectors, and perform the slaughters of apep in the tuat, in this circle, in his windings in the sky. whosoever shall make [a copy of] these [pictures] according to the similitudes which are in writing at the northern side of the hidden palace in the tuat, they shall act as magical protectors for him that maketh them in heaven and in earth. and whosoever knoweth them shall be a soul of souls with ra. and whosoever shall make (i.e, recite) the words of power of isis and the words of power of semsu, shall make to be driven back the apep of ra in amentet. whosoever shall do [this] in the hidden palace of the tuat, and whosoever shall do [this] upon earth [the result is] the same. whosoever knoweth this shall be in t

d whosoever knoweth them shall be a soul of souls with ra. and whosoever shall make (i.e, recite) the words of power of isis and the words of power of semsu, shall make to be driven back the apep of ra in amentet. whosoever shall do [this] in the hidden palace of the tuat, and whosoever shall do [this] upon earth [the result is] the same. whosoever knoweth this shall be in the boat of ra, both in heaven and upon earth; but he that hath no knowledge of this representation shall not know how to drive back neha-hra (i.e, stinking-face. now the ridge of earth of neha-hra in the tuat is four hundred and fifty cubits in length, and he filleth it with the undulations of his body. the regions which belong to him are made (i.e, kept) for him, and the great god doth not make his way over him when he

] when the birth of kheper upon earth is about to take place. whosoever shall make [a copy] of these [representations] according to the figures which are depicted on the east [wall] of the palace of ament in the hidden [places] of the tuat, and whosoever knoweth them shall be in the position of him that divideth his offering, and of him who is a spirit who is suitably equipped [to travel] both in heaven and upon earth, regularly and unceasingly. sebit-neb-uaa-khesef-sebiu-em-pert-f is the name of the hour of the night which guideth this great god in this circle. next: the twelfth hour sacred texts egypt ehh index index previous next p. 38 the twelfth hour. the majesty of this great god taketh up his position in this circle at the limits of the thick darkness, and this great god is born und

THE SECRET RITUALS OF THE OTO

w (indicates it) secondly, let me call your attention to this dagger, which has played so large a part in this ceremony. strive as best you may to discover the significance of this weapon; your labour will be well repaid. thirdly, let me counsel you to take note of this disk. you have little acquaintance with it, but it has been, there upon the altar, even as the sun, our father, is always in the heaven, even when we perceive him not. now, the dagger is in the form of a cross. and the disk in that of a circle; crosses and circles are therefore the true sign of our order. you will therefore stand perfectly erect, the feet together. now link the thumbs of your hands; and placing the left foot behind and cross the right, swing it outward with a circular motion until it comes to rest in front

n solemnly promise and swear that i will always hele, conceal, and never reveal any of the secrets or mysteries of this supreme degree to any one in the world unless it be a true, lawful, and perfect magician, and not even to him, until after due trial, strict examination, and full conviction that he is worthy of that confidence or in the body of a lodge of p.m.s. duly opened beneath the vault of heaven. i further solemnly pledge myself never to pronounce that solemn and mysterious name which may now for the first time be communicated to me, unless in the presence and with the assistance of two or more p.m.s. all these points i solemnly swear to observe, without evasion, equivocation, or mental reservation of any kind under the penalty of having my skull sawn off and my brains exposed to t

ings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c6.html (8 of 9 [12/28/2001 2:04:24 pm] the secret rituals of the o.t.o. freely spoken, jahbulon, all above is overthrown for the love of babalon. stanza 2 lend a hand, my trusty brother! while there stand upon another of their temple still a stone give the grip of abaddon! chorus. stanza 3 split the skull! on guard the sword! earth be null and heaven abhorred! all s a lie, although divine give annihilation s sign! chorus. nothing now remains. etc. unclothe: untyle. there is no formal closing; all has been destroyed. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c6.html (9 of 9 [12/28/2001 2:04:24 pm] sroto_notes 48. this is an intermediate degree, between the fourth and fifth. its symbolism is thele

undus molensis. 6. to the glory of the o.h.o. 7. to the glory of the grand master baphomet. the 7 libations being accomplished) g.c: sir knight, you will lead the procession. let us travel in the path of the sun (new knight leads deosil, in the sign of good shepherd. all draw swords) g.c: as these 8 pillars support the roof of this holy temple, so do the 8 letters of the name baphomet support the heaven of heavens the throne of sol om on. brethren, let us utter this holy word (every knight utters his letter in silence. new kt makes b with his lips, instructed by s.b. and k.s. who show him how to act) c.b: a. 1st comp: p. 2nd comp: h. g.c: o. k.s: m. 3rd comp: e. s.b: t (all make letter in silence; swords meet, l(eft) arm bent supports brow; l(eft) hand grasps r(ight) arm) g.c: now there is

f the obligation of the vii. i from the beginning of years the initiates of all peoples have held one central secret as a sure bond of brotherhood, as a unity whose truth is able to harmonize all men upon the earth. no fabrications of knavish priests, no vain dreams of mystics, can hide from the sane this one fact: not only is the earth but a chilled spark of the sun, a dropt petal of the rose of heaven, but the source of all light and life upon the planet is that same sun. not only is he creator, but sustainer, and it is he also that destroyeth in due season, and redeemeth when the time is come. therefore in the macrocosm is one sole god, the sun. now in the microcosm, which is man, the viceregent of the sun, sole giver of life, is the phallus. he is also sole giver of light in a certain

THE HOLY BIBLE KING JAMES VERSION

f kellner s possible indebtedness to the american occultist p. b. randolph see my sexuality, magic and perversion (london, spearman; new jersey, citadel press, 1972. file//c /documents%20as/ appearing of our lord jesus christ, to whom with the holy ghost, be all praise and thanksgiving. amen. old testament page 1 genesis the first book of moses, called genesis 1:1 in the beginning god created the heaven and the earth. 1:2 and the earth was without form, and void; and darkness [was] upon the face of the deep. and the spirit of god moved upon the face of the waters. 1:3 and god said, let there be light: and there was light. 1:4 and god saw the light, that [it was] good: and god divided the light from the darkness. 1:5 and god called the light day, and the darkness he called night. and the ev

light day, and the darkness he called night. and the evening and the morning were the first day. 1:6 and god said, let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 1:7 and god made the firmament, and divided the waters which [were] under the firmament from the waters which [were] above the firmament: and it was so. 1:8 and god called the firmament heaven. and the evening and the morning were the second day. 1:9 and god said, let the waters under the heaven be gathered together unto one place, and let the dry [land] appear: and it was so. 1:10 and god called the dry [land] earth; and the gathering together of the waters called he seas: and god saw that [it was] good. 1:11 and god said, let the earth bring forth grass, the herb yielding seed

tree yielding fruit after his kind, whose seed [is] in itself, upon the earth: and it was so. 1:12 and the earth brought forth grass [and] herb yielding seed after his kind, and the tree yielding fruit, whose seed [was] in itself, after his kind: and god saw that [it was] good. 1:13 and the evening and the morning were the third day. 1:14 and god said, let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: 1:15 and let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. 1:16 and god made two great lights; the greater light to rule the day, and the lesser light to rule the night [he made] the stars also. 1:17 and god set them in the firmament of the

the firmament of the heaven to give light upon the earth, 1:18 and to rule over the day and over the night, and to divide the light from the darkness: and god saw that [it was] good. 1:19 and the evening and the morning were the fourth day. 1:20 and god said, let the waters bring forth abundantly the moving creature that hath life, and fowl [that] may fly above the earth in the open firmament of heaven. 1:21 and god created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and god saw that [it was] good. 1:22 and god blessed them, saying, be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. 1:23 and the evening and the morning were the fifth day

of it fifty cubits, and the height of it thirty cubits. 6:16 a window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof [with] lower, second, and third [stories] shalt thou make it. 6:17 and, behold, i, even i, do bring a flood of waters upon the earth, to destroy all flesh, wherein [is] the breath of life, from under heaven [and] every thing that [is] in the earth shall die. 6:18 but with thee will i establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons wives with thee. 6:19 and of every living thing of all flesh, two of every [sort] shalt thou bring into the ark, to keep [them] alive with thee; they shall be male and female. 6:20 of fowls after their kind, and

TURNER ROBERT ARBETEL OF MAGICK

in the image of baal, dagon, astaroth, chemosh, jupiter, apollo, and the like. neither did the abuse of astrology terrify abraham (if we believe the most ancient and religious writers) from observing the motions and natures of the heavenly bodies. neither can it dehort wise and learned men in these days from attributing those vertues, influences, and inclinations, to the stars and other lights of heaven, which god hath given to those his glorious creatures. i must expect some calumnies and obtrectations against this, from the malicious prejudiced men, and the lazie affecters of ignorance, of whom this age swarms: but the voice and sound of the snake and goose is all one. but our stomacks are not now so queazie and tender, after so long time feeding upon solid divinity, nor we so umbragious

s the scripture testifies, that god appointeth names to things or persons, and also with them hath distributed certain powers and offices out of his treasures: so the characters and names of stars have not any power by reason of their figure or pronunciation, but by reason of the vertue or office which god hath ordained by nature either to such a name or character. for there is no power either in heaven or in earth, or hell, which doth not descend from god; and without his permission, they can neither give or draw forth into any action, any thing they have. aphorism 9. that is the chiefest wisdom, which is from god; and next, that which is in spiritual creatures; afterwards, in corporal creatures; fourthly, in nature, and natural things. the spirits that are apostate, and reserved to the l

the creatures, that it may be certainly manifest unto us, what we ought to assume to our use of every thing, and that we may know in truth how and in what maner that may be done. for truely every creature is ordained for some profitable end to humane nature, and for the service thereof; as the holy scriptures, reason, and experience, do testifie. 9 aphorism 10. god the father almighty, creator of heaven and earth, and of all things visible and invisible, in the holy scriptures proposeth himself to have an eye over us; and as a tender father which loveth his children, he teacheth us what is profitable, and what not; what we are to avoid, and what we are to embrace: then he allureth us to obedience with great promises of corporal and eternal benefits, and deterreth us (with threatning of pun

to us. for he who hath given us his son, and commanded us to pray for his holy spirit, how much more will he subject unto us the whole creature, and things visible and invisible? whatsoever ye ask, ye shall receive. beware that ye do not abuse the gifts of god, and all things shall work together unto you for your salvation. and before all things, be watchful in this, that your names be written in heaven: this is more light, that the spirits be obedient unto you, as christ admonisheth. aphorism 12. in the acts of the apostles, the spirit saith unto peter after the vision, go down, and doubt not but i have sent them, when he was sent for from cornelius the centurion. after this maner, in vocal words, are all disciplines delivered, by the holy angels of 1. 10 god, as it appeareth out of the m

he doctrine of the holy spirits of god; because true faith cometh by hearing. but because thou mayst be certain of the truth. arid mayst not doubt whether the spirits that speak with thee, do declare things true or false, let it onely depend upon thy faith in god; that thou mayst say with paul, i know on whom i trust. if no sparrow can fall to the ground without the will of the father which is in heaven, how much more will not god suffer thee to be deceived, o thou of little faith, if thou dependest wholly upon god, and adherest onely to him? aphorism 13. the lord liveth; and all things which live, do live in him. and he is truely xnxv, who hath given unto all things, that they be that which they are: and by his word alone, through his son, hath produced all things out of nothing, which ar

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

. figs. 7 and 8. 4 see plate iv. fig. 1, and recherches sur les arts, vol. i. pl. viii. the hebrew word chroub, or cherub, signified originally strong or robust; but is usually employed metaphorically, signifying a bull. see cleric. in exod. c. xxv. 5 recherches sur les arts, lib. 1. 22 on the worship deity that horns were placed in the portraits of kings to show that their power was derived from heaven, and acknowledged no earthly superior. the moderns have indeed changed the meaning of this symbol, and given it a sense of which, perhaps, it would be difficult to find the origin, though i have often wondered that it has never exercised the sagacity of those learned gentlemen who make british antiquities the subjects of their laborious inquiries. at present, it certainly does not bear any

ce, in conjunction with the common pro-ductive powers of nature, which are no other than his own prolific spirit transfused through matter. these mixed beings are derived from pan, the principle of universal order; of whose personified image they partake. pan is addressed in the orphic litanies as the first-begotten love, or creator incorporated in universal matter, and so forming the world.3 the heaven, the earth, water, and fire are said to be members of him; and he is described as the origin and source of all things (pantofuhj genetwr pantwn, as representing matter animated by the divine spirit. lyc an pan was the most ancient and revered god of the arcadians,4 the most ancient people of greece. the epithet lyc an (lukaioj, is usually derived from lukoj, a wolf; though it is impossible

inian ceres, celestial venus, and proserpine; and, when the goddess answers him, she describes herself as follows: i am, says she, nature, the parent of things, the sovereign of the elements, the primary progeny of time, the most exalted of the deities, the first of the heavenly gods and goddesses, the queen of the shades, the uniform countenance; who dispose, with my nod, the luminous heights of heaven, the salubrious breezes of the sea, and the mournful silence of the dead; whose single deity the whole 1 pausanias (lib. ii) says he knew the meaning of this symbol, but did not choose to reveal it, it being a part of the mystic worship. 2 plate iii, fig. 1. 3 lib. i. 40 on the worship world venerates, in many forms, with various rites, and various names. the egyptians, skilled in ancient l

as probably the true catholic faith, though it differs considerably from another ancient system, described by aristophanes;4 which is more poetical, but less philosophical. according to this, chaos, night, erebus, and tartarus, were the primitive beings. night, in the infinite breast of erebus, brought forth an egg, from which sprung love, who mixed all things together; and from thence sprung the heaven, the ocean, the earth, and the gods. this system is alluded to by the epithet wogenoj, applied to the creator in one of the orphic litanies:5 but this could never have been a part of the orthodox faith; for the creator is usually represented as breaking the egg of chaos, and therefore could not have sprung from it. in the confused medleys of allegories and traditions contained in the theogo

hma of the indians is the same as the pan of the greeks; that is, the creative spirit of the deity transfused through matter, and acting in the four elements represented by the four heads. the indians indeed admit of a fifth element, as the greeks did likewise; but this is never classed with the rest, being of an therial and more exalted nature, and belonging peculiarly to the deity. some call it heaven, some light, and some ther, says plutarch.3 the hindoos now call it occus, by which they seem to mean pure therial light or fire. this mode of representing the allegorical personages of religion with many heads and limbs to express their various attributes, and extensive operation, is now universal in the east,4 and seems anciently not to have been unknown to the greeks, at least if we may

TYSON DONALD NEW MILLENNIUM MAGIC

or she produced mira- cles on demand, and made-to-order. the implication was that the magician could not do this without the aid of the devil. it was diabolical to actively seek to upset the laws of nature. god might do xxii new millennium magic so at his pleasure, but man had no right to ape him. such effrontery must be pun- ished. magicians must be cast down for their sin. satan was thrown from heaven for seeking to become like god. adam and eve were turned out of the garden for essentially the same reason. prometheus was bound to a rock in the caucasus when he defied zeus and brought fire down from heaven. christ was crucified for proclaiming himself the son of god. the magus is a direct descendant of this august company. he or she seeks to be the master of fate and the captain of the s

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 escaping from the torment of the world into the bliss of heaven. yet it does not fall into the delusion of science, which tries to make a heaven out of concrete and steel. in magic, heaven and earth are recognized as one all-pervading, timeless unity. no one can flee the world, because the world is a vision created within the mind, and no one can run away from the self. heaven is not some distant state difficult to attain but is constantly present and e

me began, the unmanifest was alone, without size or shape, without duration. time was not. space was not. form was not. matter was not. energy was not. yet all things now existent were then in potential, as yet unconceived. the unmanifest is absolute freedom, possibility without limit, sovereign chaos. the unmanifest is what the major religions know as god. to see a world in a grain of sand and a heaven in a wild flower, hold infinity in the palm of your hand and eternity in an hour' so wrote the metaphysical poet william blake, who understood the nature of god. for if a thing has no size, no weight, no time or place, then it is everywhere and nowhere simultaneously. at once it is immense and minuscule and both and neither of these conceived extremes. the ancient hebrews also grasped the g

ion of both universes. humans are formed both of the clay and of the light. there is an old alchemical woodcut that shows adam (archetypal man) standing with his feet on the earth and his head through the heavens, signifying symbolically the two universes, the veil, and the intermediary place occupied by the human race. it is incorrect to say that mankind is half in the world of forms and half in heaven. in truth only the smallest fraction of what humanity perceives itself to be is touching god-the merest tip of the finger, as the artist michelange- lo portrayed so well in his painting of the creation on the sistine chapel ceiling. the unmanifest must never be thought of as another place. this was the mis- take made so often by the less enlightened of the ancient philosophers and mystics

a star, but it is featureless and formless, suf- fusing the physical surroundings in which it is experienced. accompanying the light is a sense of awe, and often a fear so intense that the individual bathed in it may wish to hide, as adam and eve hid in the garden of eden. this is the illumination saul experienced as he journeyed to damascus "and suddenly there shined round about him a light from heaven: and he fell to earth. trembling and astonished (acts 9:3-6. this is the light christ was said to radiate at times "and his face did shine like the sun, and his raiment was white as the light (matthew 17:2. all true prophets have experienced the light, which is a universal phenomenon cutting across times and cultures. however, it should be understood that it is not a physical radiance in it

TYSON DONALD SOUL FLIGHT

es: that of a man, a lion, an ox, and an eagle. again, we can be certain it was a soul flight because god gave the prophet a book in the form of a written scroll and told him to eat it. ezekiel wrote "so i opened my mouth, and he caused me to eat that roll (ezekiel 3:2. the prophet elijah is significant for another reason. he is one of only a handful of men said in the bible to have ascended into heaven while still inhabiting his body of flesh. out walking with his son, elisha, who was also a prophet, beside the river jordan, he saw 52 soul flight a chariot of fire drawn by fiery horses descend from the sky, and was lifted up into the heavens by a whirlwind (second kings 2: 11. this physical ascent may be compared with the disappearance of men, women, and children presumed by their neighbo

divine whirlwinds and fairy gateways to alien ufos. people continue to vanish into thin air, without warning and without explanation. the investigator into the strange, charles fort, who was a newspaper reporter by profession, collected a number of these more recent unexplained and inexplicable vanishings in his books. in addition to the patriarch enoch, who was believed to have been taken up to heaven by god while still alive and in the body so that he vanished utterly from the earth (genesis 5:24, there is the most famous of all such translations to a higher sphere, that of jesus after his crucifixion (mark 16:19. jesus is unique among them in that he died and came back to life in his body before that body was lifted alive into heaven. he is supposed to have predicted his ascent to heav

is supposed to have predicted his ascent to heaven. the event had no eyewitnesses. this is generally true of fairy abductions and ufo abductions-a person mysteriously vanishes, sometimes to reappear at a later date, but the actual disappearance is seldom witnessed. descent into hell it is the dogma of the church that jesus came back to life after his crucifixion and ascended in the living body to heaven. the apocryphal gospel of nicodemus relates the legend that after his ascent to heaven, he subsequently descended into hell to free all the souls who had been imprisoned there since the fall from grace of adam. after shattering the gate of brass and bars of iron that closed the entrance to hell, jesus caused the chains to fall off those languishing in hell and led them up to heaven, where t

se with your bodies and souls" one of them answered "i am enoch, who pleased god and was removed here by him. and this is elijah the tishbite. we shall live until the end of the there is no way to know if the author of the gospel of nicodemus related an astral vision of christ in hell, or merely invented a charming fable. that is also true of all written accounts of descents into hell, ascents to heaven, and indeed descriptions of astral journeys of any kind, including those attributed to the biblical prophets such as enoch, who is supposed to have been conducted through both heaven and hell by the angels. the author of the book of enoch, writing in the voice of enoch, bore this witness of hell "and beyond that abyss i saw a place that had no firmament of the heaven above, and no firmly fo

e voice of enoch, bore this witness of hell "and beyond that abyss i saw a place that had no firmament of the heaven above, and no firmly founded earth beneath it: there was no water upon it, and no birds, but it was a waste and horrible place."61 the hell of enoch appears to have been largely a zone of negation, where the good things of the world are not. much of what has been written concerning heaven with its choirs of angels, and hell with its legions of demons, has been obtained through soul flight.visions of both heaven and hell were common among the saints, who saw them firsthand, being present within the landscapes in the astral body. saint frances of rome (1384-1440, while in her cell at the convent, one day at around four in the afternoon fell into an ecstatic trance in which the

TYSON DONALD THE MAGICAL WORKBOOK

from liquid magma to solid bedrock. press up past the fissures and pockets of subterranean water until you enter the base of the pillar. emerge from the ground and fill the pillar of gray stone with your awareness. observe that while you were beneath the earth, day has passed into night. in the moonless sky directly overhead is a large star that outshines all the other stars in the black vault of heaven. draw this star downward in the form of a blazing point of light and cause it to enter the pillar through its rounded, grass-covered top. the star continues to sink until it reaches the heart of the pillar, where it stops. contemplate the star inside the pillar. around the star forms a golden sphere three inches in diameter. the intense blue-white radiance from the star energizes the sphere

TYSON DONALD THE POWER OF THE WORD

he who is truly existent" or even "he who is sufficient unto himself" if a more active sense is sought, it might be "he who causes things to be" or "he who calls events into existence" another speculation, from the root hawah (sink down, fall) yields the meanings "he who causes to fall" or "he who strikes down" the name has also been connected by some scholars with the arab hawa (the void between heaven and earth, leading to the interpretation "he who rides the wind" or "he who makes the winds to blow" earlier speculations that there is a connection between tetragrammaton and the greek god of thunderbolts (jehovah= jove, or with the gnostic deity iao, are generally discounted (although gershom scholem finds a connection between iao and the truncated name ihv used in sepher yetzirah to seal

ations. kabbalists hold that creation, all forms of creation of being from nothingness, occurred and continues to occur through the mediation of ten spheres of living sacred fire called sephiroth. these spheres are connected by pathways that allow a progression from one to another either downward from deity to matter or upward from matter to deity. they form a ladder of lights connecting earth to heaven that can never be broken without the utter annihilation of the universe. each sephirah is in its most basic nature a name for one of the attributes of god. the kabbalah calls these "the ten names which must not be erased" in addition to these divine names, the sephiroth have descriptive names of their own, resident archangels, angelic choirs, and heavenly spheres. late in their evolution, f

centuries occultists have used the hebrew letters of ihvh in place of the dots, which lends the tetractys a much more intricate and organic aspect: three is divine and heavenly; four is mundane and earthly. in christianity, there are the three persons in god, namely the father, son, and holy ghost, and the four evangelists, matthew, mark, luke, and john, who make manifest or establish the law of heaven upon the earth. three is perfect and sacred; four is flawed and profane. carpenters know this from experience. the triangle is the strongest geometric shape in construction correspondences squaring the circle because it will not deform under stress. the square, on the other hand, will collapse. to keep a structure "square" triangular braces are needed. the perfection of three is further ill

also used to rule the spirits that reside in the twelve directions of the earth and the twenty-four hours of the day. they command the twenty-four wings of the winds (which are explained in chapters viii and xiv) and the enochian angels that obey the twelve enochian names of god and the twenty-four enochian seniors. the banners represent the enthroned authority of god acting through the houses of heaven and the hours of day and night. all the active agents of heaven-those beings called angels-who cause effects in the manifest universe are ruled and directed by the seated intelligences of the banners. in this sense, they are no less powerful than the ten sephiroth. vibratintghe name b ecause tetragrammaton is before all else a word, its greatest force in magic is called forth only when it i

n the tongue and lips and animated by the living breath of the ba'al shem, or master of the name. in voicing the name aloud, the magician imitates the initial creative act of god, who used the power of his own name-his essential identity-to create both the universe (macrocosm) and man (microcosm. the opening verses of genesis reveal the way the macrocosm was made "in the beginning god created the heaven and the earth. and the earth was without form, and void; and darkness was upon the face of the deep. and the spirit of god moved upon the face of the waters (gen. 1:l-2. the word for "spirit" for the ancient hebrews (and indeed, for the greeks and romans) was the same as for "breath" what is meant by the words "and the spirit of god moved upon the face of the waters" is that the breath of g

UNLEASHING THE BEAST

sed the religious and sensual spheres. british middle and upper class sensibilities of the late 19th century insisted on the proper separation of religion and sexuality: excessive religious celibacy and sexual licentiousness were both considered destructive perversions. only the married life offered the via media between celibacy and licentiousness, which "repairs the fall and leads from earth to heaven."xxxviii in an era that valued economic productivity, generation of capital and restraint in consumption, healthy sexuality had to be useful, productive and efficient "normal heterosexuality appeared in one guise..attraction between men and women that led to marriage and family. normal sex was consistent with the values of victorian industrial society--it was another mode of production."xxx

or very different, even opposite reasons- the one to reinforce the existing social order and status quo, and the other to destroy it -167- conclusions "after the orgy- sex and liberation in a post-victorian era i say today: to hell with christianity, rationalism, buddhism all the lumber of the centuries. i bring you a positive and primaeval fact, magic by name: and with this i will build me a new heaven and a new earth. i want none of your faint approval or faint dispraise; i want blasphemy, murder, rape, revolution, anything, bad or good but strong- crowley, letter to brother in law, gerald kelly,cxvi if it were necessary to characterize the state of things i would say that it is after the orgy. the orgy is..the explosive moment of modernity, that of liberation in all domains. political l

VOX SABBATUM

tion and an honesty which is both complimenting and insulting. as the infernal sabbat is the mastery of the earth, the luciferian sabbat is the mastery of the spirit and the psyche. lucifer is the first born son of the limitless light, ain soph or god. azazel as his name is revealed, is a djinn or high angel of fire, thus self-influenced and strong in will. lucifer fell from the highest abodes of heaven, complete with the wings made of emerald and crashed into the earth and abyss. with him fell other angels, leviathan, belial, beelzebub, astaroth, asmodeus and a plethora of other djinn and daemons. they had sensed a spark of self-deific power, the black flame or black light of iblis. this indicated isolate intelligence, unnatural life. as lucifer fell to the earth and into the abyss he fel

the path of the wise is to know and commune with cain, to become like him through initiatory work based on your own predilection. shaitan the islamic traditions consider satan to be a djinn of fire, which presents a certain superiority over other angels. azazel was originally the preacher to all the other angels in pre eternity, who was first seated under the throne of glory. azazel was cast from heaven for refusing to bow before clay (adam) and thus fell into the darkness. it was ayn al-qozat hamadani who symbolized iblis being a guardian of the threshold, a black light and the tresses which hide the beloved s face. thus shaitan was a guardian and initiatory focus24, from which one could move through to godhead. it is essentially, self-deification through separation from the natural order

WAITE ASPECTS OF MASONIC SYMBOLISM

that is new and different, in which another kind of light is communicated, and another vesture is to be assumed, and, ultimately, another life entered. the meaning of initiation in the first degree the candidate's eyes are opened into the representation of a new world, for you must know, of course, that the lodge itself is a symbol of the world, extending to the four corners, having the height of heaven above and the great depth beneath. the candidate may think naturally that light has been taken away from him for the purpose of his initiation, has been thereafter restored automatically, when he has gone through a part of the ceremony, and that hence he is only returned to his previous position. not so. in reality, the light is restored to him in another place; he has put aside old things

form of dramatic mystery, alluding slightly, and from a philosophical point of view only, to the fact that in certain schools they are regarded as delineating momentous experiences in the history and life of man's soul. that new birth which conferred upon the eleusinian mystae the title of regenerated children of the moon- so that each one of them was henceforth symbolically a son of the queen of heaven- born as a man originally and reborn in a divine manner- has its correspondence on a much higher plane of symbolism with the divine birth in bethlehem, according to which a child was "born" and a son "given" who, in hypothesis at least, was the son of god, but son also of mary- one of whose titles, according to latin theology, is queen of heaven. the hidden life in egypt and nazareth corres

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

er version of the legend is given a little farther on (col. xxviii, l. 20, to col. xxix, l. 6. whether the scribe had two copies to work from, and simply inserted both, or whether he copied the short version and added to it as he went along, cannot be said. the legend is entitled: book of knowing the evolutions of ra [and of] overthrowing apep. this curious "book" describes the origin not only of heaven, and earth, and all therein, but also of god himself. in it the name of apep is not even mentioned, and it is impossible to explain its appearance in the apep ritual unless we assume that the whole "book" was regarded as a spell of the most potent character, the mere recital of which was fraught with deadly effect for apep and his friends. the story of the creation is supposed to be told by

e, among all the gods known to the egyptians. when this transformation of neb-er-tcher into khepera took place the heavens and the earth had not been created, but there seems to have existed a vast mass of water, or world-ocean, called nu, and it must have been in this that the transformation took place. in this celestial ocean were the germs of all the living things which afterwards took form in heaven and on earth, but they existed in a state of inertness and helplessness. out of this ocean khepera raised himself, and so passed from a state of passiveness and inertness into one of activity. when khepera raised himself out of the ocean nu, he found himself in vast empty space, wherein was nothing on which he could stand. the second version of the legend says that khepera gave being to him

ares, who is the essence of the primeval matter of which he himself is formed. thus osiris was of the same substance as the great god who created the world according to the egyptians, and was a reincarnation of his great-grandfather. this portion of the legend helps to explain the views held about osiris as the great ancestral spirit, who when on earth was a benefactor of mankind, and who when in heaven was the saviour of souls. the legend speaks of the sun as the eye of khepera, or neb-er-tcher, and refers to some calamity which befell it and extinguished its light. this calamity may have been simply the coming of night, or eclipses, or storms; but in any case the god made a second eye, i.e, the moon, to which he gave some of the splendour of the other eye, i.e, the sun, and he gave it a

the legend of the destruction of mankind. the text containing the legend of the destruction of mankind is written in hieroglyphs, and is found on the four walls of a small chamber which is entered from the "hall of columns" in the tomb of seti i, which is situated on the west bank of the nile at thebes. on the wall facing the door of this chamber is painted in red the figure of the large "cow of heaven" the lower part of her belly is decorated with a series of thirteen stars, and immediately beneath it are the two boats of ra, called semketet and mantchet, or sektet and matet. each of her four legs is held in position by two gods, and the god shu, with outstretched uplifted arms, supports her body. the cow was published by champollion,[fn#5] without the text. this most important mythologi

and reminded him that his power was in proportion to his will. ra was, however, unconsoled, and he complained that his limbs were weak for the first time in his life. thereupon the god nu told shu to help ra, and he ordered nut to take the great god ra on her back. nut changed herself into a cow, and with the help of shu ra got on her back. as soon as men saw that ra was on the back of the cow of heaven, and was about to leave them, they became filled with fear and repentance, and cried out to ra to remain with them and to slay all those who had blasphemed against him. but the cow moved on her way, and carried ra to het-ahet, a town of the nome of mareotis, where in later days the right leg of osiris was said to be preserved. meanwhile darkness covered the land. when day broke the men who

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

er at night among the sepulchures, and will experience the horror of the visions, he will deliver himself to magic and to goethia (this means the disciple will be attacked by millions of black magicians in the astral plane; those tenebreious magicians will attempt to move the disciple away from the luminous path. arcanum 14 the two urns divine magnetism and human magnetism. the superior waters of heaven. during this time the disciple learns to be pure and chaste, because he understands the value of his seminal fluid. arcanum 15 (the electrical hurricane) typhon baphomet. the sixth hour of apollonius. here it is necessary to stay quiet, still, because of fear (this signifies the terrible trial of the guardian of the threshold, before which much valor is necessary in order to [conquer] defea

ered that after a little time such stones had changed their color absolutely; the blue ones had turned into red and the red ones into green. doctor krumm heller continued saying, gentlemen, do you know what the former statement that i just mentioned means (since i do not consider that it is scientifically established? it means that shakespeare was right when he said that many things exist between heaven and earth that our scholastic 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 represen

ther goddess of the world. you have been ungrateful to your cosmic mother; she is the virgin of all religious cults; she is isis, mary, cibeles, adonia, insoberta, etc. the stone of grace is surrounded by nine delectable mountains. that stone is sex. if you all want to return to the bosom of your divine mother, you need to work with the philosophical stone sex. the mayans stated that in the first heaven god, the word, had held his stone, had held his serpent, and had held his substance. only with the arcanum a.z.f. can the word become flesh in order to grasp again his stone, his serpent and his substance. then we will return into the ain soph; we will return into the unity of life. you are the children of the widow, your divine mother is now a widow, but when she rises through the medullar

s performed, and this is the way to open the twelve faculties of the soul. the soul is christified, the kundalini blooms upon our fertile lips made verb. the ternary5 is the word, plenitude, fecundity, nature, the generation of the three worlds. the third arcanum of kabbalah is that woman dressed with the sun, with the moon under her feet, and crowned with twelve stars. the symbol of the queen of heaven is the empress of the tarot. she is a mysterious, crowned woman, seated with the scepter of command in her hand. the globe of the world is on top of the scepter. she is urania-venus of the greeks, the christified soul. the man is the arcanum number one and the woman is the arcanum number two of the tarot. the christified soul is the outcome of the sexual union of both (the secret is the arc

te a great deal to your divine mother kundalini as follows: invocation oh isis! mother of the cosmos, root of love, trunk, bud, leaf, flower and seed of all that exists; we conjure thee, naturalizing force. we call upon the queen of space and of the night, and kissing her loving eyes, drinking the dew from her lips, breathing the sweet aroma of her body, we exclaim: oh thou, nut! eternal seity of heaven, who art the primordial soul, who art what was and what shall be, whose veil no mortal has lifted, when thou art beneath the irradiating stars of the nocturnal and profound sky of the desert, with purity of heart and in the flame of the serpent, we call upon thee! pray and meditate intensely. the divine mother teaches her children. this prayer must be performed while combining meditation wi

WESTERN MANDALAS OF TRANSFORMATION SR AL

hilosophers have not been given proper credit for the depth of their perception of reality. kepler's analysis of the solar system was heavily influenced by his perception of the mystical influence of number, often describing god in geometrical terms. william blake's famous etching, the ancient of days (a title of the god name kether, or number one, on the tree of life, shows god leaning down from heaven to measure earth with dividers, giving the impression of a master artisan at work. god the geometer is still busy at work (or play, and her artwork is evidenced all around us as we continually discover the symmetry of fresh snowflakes on a wintry day or the rich harmony and perfection of a new flower. in today's modern physics there is still the basic assumption that mathematics plays an un

dition, this intention should include a very important element: how can this desire incorporate in some way the element of service? if you think about this carefully, it will act as a safeguard to desires the ego may feel are paramount, but which may not benefit it so well in the end. this is because this intention incorporates work with your higher self. if one's true goal is god (the kingdom of heaven) or simply the highest good, then all other things fall into place. this kind of goal is completely incompatible with using talismanic magic for manipulative or unethical ends. your first affirmation should be that your magical working is not only for your own benefit but for the greater good of the universe. let us return to the problem of symbol for a moment. many who have studied psychic

ans, and we will review these in this chapter. we will examine the squares and sigils, or signatures of the divine names, in the next chapter. the various sacred names or words which specify our particular intention, such as a biblical verse or affirmation, are important parts of the talisman and should always be included. agrippa also wrote: the scripture tells us that there are names written in heaven; why, it was said, should they be written there, if they be useless? through the knowledge of such divine names, it is affirmed, moses overcame the sorcerers of egypt, elias brought fire from heaven, daniel closed the mouths of lions. by what secret to have power over this line of communication with superior worlds it is for practical cabalism to discover (1971, p. 242 .23. the celestial in

tical qabalistic magic, thought to be emanations of the deity, and correspond to principles in the human microcosm. this is really an early and exceedingly perceptive psychology. agrippa explains that: the more i dwell upon their qualities, the more i long for the divine, the more shall i be blessed by the reception of their rays. the more intensely i yearn heavenward, the more shall i bring down heaven to dwell in my soul (1971, p. 222. part of the process of tapping into the numinosity of these intelligences is to become empowered by their attributes. working with magical correspondences in this way is one means of purifying our vessels. as regardie said in his tree of life, one's first task is to "perfect the immediate vehicle through which the holy guardian angel is to manifest (1972

nd the emperor. this path is called the "constituting intelligence" five is also the numeration of ad, mist or vapor, and in hebrew mysticism this refers to the dark cloud or vapor that constitutes the substance of primordial creation, figure 7-c: traditional figure 7-d: alternate and that hovered over the waters in genesis. the root word gab also equals five and refers to the vault or surface of heaven. the power of the constituting intelligence of mars is further reflected in the magical phrase in genesis "let there be" which has the numeration of twenty-five (ihi. this correspondence was noted as early as agrippa. we have noted that case used a different mars kamea than agrippa (see 7-a and 7-b. if we refer to the simple sigil lines of the word ad in figures 7-c and 7-d, we can see that

WHO ARE THE DRACONIANS

on began to decay, animals began to turn hungry and to turn on each other in predatory self-preservation. a "virus" had entered the paradisical "hologram" that the creator had programmed. however rather than force humanity to do his will and thus fill the universe with soulless robots, the creator allowed his creatures to choose and determine their own destiny. they would have the power to choose heaven or hell on earth, but the creator knew the weakness and pull of the flesh and therefore would provide a way out of the endless cycle of mutual abuse for those who were willing. but the damage was done. lucifer/satan was ecstatic! he had tricked adam into capitulating his dominion over the planet if not the creation. lucifer was now the "god of this world, who are the draconians file//d /my

physical creatures having almost entirely taken over what little will they possessed- began to experiment even more with "their" saurian/reptilian bodies, totally infiltrating the minds and very cells of these "thunder lizards, to such a great extent or degree that the two essentially became so integrated as to become indistinguishable [as suggested in revelation chapter 12, regarding the war in heaven between michael- the designated leader of the ultimate warriors of spirit, and "the dragon" or "the serpent- the self-proclaimed dictator of the ultimate warriors of flesh, conducting experiments by re-arranging the reptilian molecular structure and dna over time and cross-breeding the most agile, intelligent, and most "humanoid" reptilian sub-species with each other [some of which actually

rge the dragonslayer of old, i have taken up the sword, the shield, and the altar of the "cross. this symbol of the marriage/union of the creator's perfect justice with the creator's perfect mercy is, i have learned, a weapon that the forces of darkness can never overcome, and the one weapon that will defeat them in the end. reptilian humanoids [homo-subterreptus] case files "and there was war in heaven: michael and his angels fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven. and the great dragon was cast out, that old serpent, called the devil, and satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him- revelation chapter 12, vs. 7-9 case file #1: from

taken up into a beam of light in the same manner as before. then the angel covered my eyes and then uncovered my eyes. i was all of a sudden on top of a large mountain looking down over a large valley filled with aliens and strange looking humans and their spacecraft. then i saw hundreds of people dressed in white walking on the mountain with us as if they had come to watch. and then a voice from heaven said 'behold, these evil ones have perverted the ways of the lord and deceived many and fornicated with my children. they shall have no place in my kingdom nor in this world to come' then a fire came down from the sky and consumed all the beings and all the strange humans and all the ufos and nothing was left. the angel then spoke saying i had who are the draconians file//d /my documents/av

ast bastian of non-interventionist "federation" influence under north america. i have to wonder, since alex collier and other contactees suggest that the "federation blockade" of the sol-ar system has been collapsing, at last report, and that many of the federation personnel have left the earth to help fight the major draconian offensives which have been threatening the entire galaxy- the "war in heaven" of revelation chapter 12. we should of course hope for the best, but prepare for the possibility of the worst, i.e. the worst being that we are now "on our own. god help us if we are, and he will help if we believe, since the only abductees who have apparently been able to repel or kill potential reptilian/alien abductors- at least those "empowered" would-be-abductees that i have heard of

WICCA EIGHT SABBATS OF WITCHCRAFT

time of year is that of the descent of the god or goddess into the underworld. perhaps we see this most clearly in the christian tradition. beginning with his death on the cross on good friday, it is said that jesus 'descended into hell' for the three days that his body lay entombed. but on the third day (that is, easter sunday, his body and soul rejoined, he arose from the dead and ascended into heaven. by a strange 'coincidence, most ancient pagan religions speak of the goddess descending into the underworld, also for a period of three days. why three days? if we remember that we are here dealing with the lunar aspect of the goddess, the reason should be obvious. as the text of one book of shadows gives it..as the moon waxes and wanes, and walks three nights in darkness, so the goddess o

baptist, this is all the more conspicuous, as it breaks the rules regarding all other saints. john is the only saint in the entire catholic hagiography whose feast day is a commemoration of his birth, rather than his death. a generation ago, catholic nuns were fond of explaining that a saint is commemorated on the anniversary of his or her death because it wasreally a 'birth' into the kingdom of heaven. but john the baptist, the sole exception, is emphatically commemorated on the anniversary of his birth into this world. although this makes no sense viewed from a christian perspective, it makes perfect poetic sense from the eight sabbats of witchcraft get any book for free on: www.abika.com 32 viewpoint of pagan symbolism (john's earlier pagan associations are treated in my essay on midsu

WICCA WITCHCRAFT TODAY

on was not directed towards themselves but towards the holy spirit who had descended upon them. the church charged the catharists with believing and teaching that they could freely indulge in all kinds of pleasures or debaucheries until they entered the circle of perfects; that their souls wandered about from one creature to another (reincarnation) until they became perfects, and then ascended to heaven at death. they were also charged with persuading people not to give money to the church. there were similar sects known as waldenses and albigenses. we know practically only what the church tells us about them and she makes identical charges against them all, with witchcraft thrown in for good measure. crusades were organised, very large numbers of people were massacred, the sects disappear

ad led the fertility rites, and the people said they had not been told it was wrong; in fact the priest said it was right. at first only penances and fines were imposed, but as the church grew stronger torture and fire were used. the old religion made one great mistake. it had stated that paradise was reserved for the initiates; that the ordinary folk when they died went to a kind of spiritualist heaven, a happy hunting-ground: but it was one where they had to work, as only initiates could obtain the required learning which took them to a paradise where they were rested and refreshed, till they were ready to be reincarnated on earth again. christianity at first promised what has been irreverently called 'salvation on the cheap 'abjure your heathen gods, believe in the three gods who are on

t was one where they had to work, as only initiates could obtain the required learning which took them to a paradise where they were rested and refreshed, till they were ready to be reincarnated on earth again. christianity at first promised what has been irreverently called 'salvation on the cheap 'abjure your heathen gods, believe in the three gods who are one, and you go straight to a glorious heaven, where you are a king with a golden crown, never working but playing harps and making wassail for ever' all who refused this offer would burn in hell. there is an old story of a scots minister who preached 'and, dear brethren, after judgment day i will stand on the battlements of heaven by the richt han' o' the lord, and we will luk down on ye awrithing in the awfu' fiers o' hell. and ye sh

will luk down on ye awrithing in the awfu' fiers o' hell. and ye shall scream in agony "o lord, lord, we didna ken" and the lord will luk doun on ye wi' his infinite goodness and mercy, and he will say unto ye "weel, ye ken the noo' we laugh today, but it was not a joke when people believed that it would happen. the heathens had no hell with which to scare people; they simply stated that the best heaven and the best reincarnation were for the rich and clever. while the respectable, hardworking folk of the towns disliked the men of the heaths and were shocked at their doings, the lesser nobles were not ashamed of their contact with the magic of witches or sorcerers, as they did not consider it a serious offence, and several popes have been said to have practised it. the gospel of st. john b

soned, they aborted cattle and inhibited human beings, they served the devil, parodied christian practices, allied themselves with the king's enemies, they copulated with other witches in male and female form whom they took to be incubi or succubi, they committed abuses with domestic animals. more, they did these things consciously in the belief that they served a diabolical master and challenged heaven. their motives were confused, their impulses were bemused, the proceedings more and more remote from any common original practices, yet they did them, and the reasons for what they did lie in the earliest religious beliefs' i presume he thinks he knows what he is talking about, so let me reassure him that to the best of my knowledge most of these accusations are false. witches did cast spel

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

aterfall sadness in spring rain outside winter and warfare mountain snow bright trees spoils of annwn cad goddeau leadership sunshine through my window suggested further reading thirteen fold mysteries nichol s 13 williams 13 graves 13 another 13 the voyage of bran proverbs of the modern gaels advice attitudes behavior company contentment death education& experience fate fighting foolishness god& heaven greed hope humor 225 hypocrisy& integrity love nature politics pride tact& talk wisdom work wisdom of the native americans born natural sacred earth silent vigils simple truth courtesy conversation persistence crowned leadership pine tree chiefs not by bread alone show me free wisdom quarreling about god god made me this way pausing please listen the views of two men misfortune pretty pebbl

with d branches with a golden bill. selections from: william augustus russel. history of england. london, j. cooke, 1777. p. 4. sayings of the hindus (the rig-veda: to the waters) forth from the middle of the flood the waters their chief the sea flow cleansing, never sleeping. indra, the bull, the thunderer, dug their channels: here let those waters, goddesses, protect me. waters which came from heaven, or those that wander dug from the earth, or flowing free by nature. bright, purifying, spreading to the ocean, here let those waters, goddesses, protect me. those amid whom goes varuna, the sovereign, he who discriminates men s truth and falsehood distilling meath, the bright, the purifying, here let those waters, goddesses, protect me. they from who varuna the king, and soma, and all the

uth and falsehood distilling meath, the bright, the purifying, here let those waters, goddesses, protect me. they from who varuna the king, and soma, and all the deities drink strength and vigour, they into whom the universal agni entered, here let those waters, goddesses, protect me. selections from: robert o. ballou. the bible of the world. new york, the viking press, 1939 (the atharva-veda: to heaven and earth) all hail to heaven! all hail to earth! all hail to air! all hail to air! all hail to heaven! all hail to earth! mine eye is sun and my breath is wind, air is my soul and earth my body. i verily who never have been conquered five up my life to heaven and earth for keeping. exalt my life, my strength, my deed and action; increase my understanding and my vigour. be ye my powerful ke

ted then was void and formless: by the great power of warmth was born that unit. who verily knows and who can here declare it, whence it was born and whence comes this creation? the gods are later than this world s production. who knows then whence it first came into being? he, the first origin of this creation, whether he formed it all or did not form it, whose eye controls this world in highest heaven, he verily knows it, or perhaps he knows 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 lazin

it may be said, see this is new? it hath been long ago, in the ages which were before us. there is no remembrance of the former generations; neither shall there be any remembrance of the latter generations that are to come, among those that shall come after. i the preacher was king over israel in jerusalem. and i applied my heart to seek and search out by wisdom concerning all that is done under heaven: it is a sore travail that god hath given to the sons of men to be exercised therewith. i have seen all the works that are done under the sun; and, behold, all is vanity and a striving after wind. that which is crooked cannot be made straight; and that which is wanting cannot be numbered. i communed with mine own heart, saying, lo, i have gotten me great wisdom above all that were before me

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

mantle partly unfolded, some adept or truth-seeker may perceive, with eyes upraised, sights invisible to mortals, whilst yet his ears are deaf to the sounds beyond us numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott both. for why do we see the stars, while yet we hear not their motion? why come not angels from the realms of glory to visit earth, as in the days of old? is heaven more distant? or has earth grown cold? 22. part three chapter three the qabalah on numbers numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott any nations of antiquity made use of the letters of their alphabets as substitutes for any independent signs to typify numerical conceptions. it is with the hebrew letters as numerals that we are chiefly concerned, and to a sma

tarius, a shorthand writer, means the construction of a word from the initial or final letters of the several words of a sentence; or vice versa the construction of a sentence of which each word in order begins with the several letters composing a given word--processes of contraction and expansion, therefore. 27. refer to deuteronomy xxx. v. 12, and find that moses asks, who shall go up for us to heaven? the initials of the words of the sentence, my yolh lnu hshmymh, read my yeolah lenu hashemimha, form the word mylh or mylah, which means circumcision, and the final letters from the word jehovah, yhuh or ihvh, suggesting that jehovah pointed out the way, by circumcision, to heaven. again, the first six letters of the book of genesis, brashit, berasit, translated in the beginning, but more

benefic and malefic. the two pillars ikin and boz at the entrance of king solomon s temple are notable symbols of strength and stability. they are comparable to the two beings, kratos and bia, who appear in the play by eschylus, as a male and a female potency, who bind prometheus. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the chinese speak of blue as the color of heaven, because made up of red, male and black, female; of the active and the passive; the brilliant and the obscure. the followers of pythagoras spoke of two kinds of enjoyment. first, lasciviousness and indulgence of the belly, like the murderous songs of sirens; second, honest and just indulgences, which bring on no repentance. hierocles says two things are necessary to life, the aid of kindred

day beginning with its own different one; see harleian mss. 6483, the herbal, culpepper, 1814. there is also another scheme in which the planets are related to a six-hour period by ragon and blavatsky. 47. among the brahmins there were three great vedas; three margas or ways of salvation; three gunas, the sattva, quiescence; rajas, desire; and tamas, decay. three lokas, swarga, bhumi and patala; heaven, earth and hell. three jewels of wisdom, the tri-ratnas; buddha, dharma and sanga. the three fires being the three aspects of the human soul, atma, buddhi and manas. there were three prongs of the trident, and three eyes in the forehead of siva. note also the 3-syllabled holy word aum. at the oblation of the elements in the celtic church, 3 drops of wine and 3 drops of water were poured int

invented these symbols. a later mystic expanded the system into 64 figures; each composed of 6 lines of whole and half lines. with these were associated two diagrams formed of circles, named the river numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott horse, and the writing of lo. these will repay the contemplation of modern occultists. yang, male, is also associated with heaven, the sun, light, and 25 the total of the odd units. yin, female, with the moon, the earth, darkness and the number 30, the total of the even numbers to ten. see sacred books of the east; the yi- king. 48. 49. chapter s even three and a half, 3 1 /2 numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott. f. shaw calls attention to the number 3 years as being of mystical i

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

less fire. proclus on the cratylus of plato. 18. after the paternal conception i the soul reside, a heat animating all things. for he placed the intelligible in the soul, and the soul in dull body, even so the father of gods and men placed them in us. proclus in tim, plat, 124. z. or t. 19. natural works co-exist with the intellectual light of the father. for it is the soul which adorned the vast heaven, and which adorneth it after the father, but her dominion is established on high. proclus in tim, 106. z. or t. dominion, krata: some copies give kerata, horus. 20. the soul, being a brilliant fire, by the power of the father remaineth immortal, and is mistress of life, and filleth up the many recesses of the bosom of the world. psellus, 28; pletho, 11. z. 21. the channels being intermixed

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

bout time will become apparent later. for the moment let us return to augustine and consider more carefully the context of his remark cited earlier. the reflections on time in book eleven of the confessions come directly after the a rmation of the christological doctrine of creation by the eternal logos. significantly, augustine s musing on the first verse in genesis, in the beginning god created heaven and earth, precedes the discourse on this creed. augustine notes that although he knew only latin and not hebrew, he would have understood the truth (veritas) of these words even in moses s own hebrew, for truth uses neither mouth nor tongue as instruments and utters no audible syllables, and thus it can be stripped of any particular linguistic attire.24 one cannot fail to note the ironic t

duration of god s existence, is due to a supposition regarding time or to an imagining of time and not due to the true reality of time. for time is indubitably an accident. 110 here it is apposite to mention a passage in which cordovero articulates a position that resonates with the maimonidean perspective and would seem therefore to validate scholem s claim: the sefirot preceded the creation of heaven and earth and they do not fall under time [einam noflim tahat ha-zeman; on the contrary, they are the root of time [hem shoresh el ha-zeman, for the six sefirot are the root of the six days, and the seventh the day of sabbath. and concerning them the [sages, blessed be their memory, said,111 this teaches that there was a prior order of time [seder zemannim. 112 cordovero adopts the philosop

two planes of reality: the transitory patterns in the physical universe partake of the timeless time of divine energy in which everything is contained contemporaneously, the fullness of time calibrating the never-ending depletion of the infinite will. in the language of one zoharic passage: r. hezeqiah began to expound and said, there is a time for everything, and a moment for every desire under heaven (eccles 3:1. come and see: with respect to everything that the holy one, blessed be he, made below, he established a fixed instant and time. what is [the meaning of] a moment for every desire? a time and occasion for everything, for the whole of the will that is found below. 165 a xed to every temporal event below is an appropriate time above that expresses the eternal will as revealed in t

there was an order of time [seder zemannim] prior to this. and the moment [et] refers to the assembly of israel [kenesset yisra el, and desire [hefes] refers to the sefirot above her, that is, an overflow comes to the assembly of israel from the sefirot that are above her. thus there are days and gradations designated for this matter and others for other matters. and this is [the import of] under heaven [tahat ha-shamayim (eccles 3:1, that is, in the seven emanations of the edifice [sefirot ha-binyan] that are beneath the supernal heavens, which are the three upper ones, for there everything is unified and there is no differentiation of gradations [perishu de-darggin].196 karo presents the emanative overflow from above to below as a temporal process, linking it specifically to the verse la

eneath the supernal heavens, which are the three upper ones, for there everything is unified and there is no differentiation of gradations [perishu de-darggin].196 karo presents the emanative overflow from above to below as a temporal process, linking it specifically to the verse la-kol zeman we-et le-khol hefes tahat hashamayim, there is a time for everything, and a moment for every desire under heaven (eccles 3:1. parsing the verse kabbalistically, karo remarks that zeman, time, denotes the influx of light to yesod, designated by the term kol, an idea he connects (following much older sources) with the rabbinic notion of seder zemannim, the order of time prior to creation. karo also deduces from this verse that shekhinah is et, the moment, which likewise receives the influx from above, t

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

gh me! ooo west- let now the serpent encircle me, leviathan the coiling dragon of timeless being. i summon your essence unto me! great chthonic daimon of endless being, i seek to drink deep of your cup and behold the mysteries of the depths! mriodom aoth, sabaoth, atheleberseth, abraoth! by the very circle of which i build- i walk unto the crown of lucifer- that emerald which shine the essence of heaven and hell. that angelickan watcher of the sun shall come now forth to join with the ahrimanic shadow, that angel and daemon are joined! i walk unto the umbrarum rex, the kingdom of shades and the ghost roads- open the gates unto me! guardian of flaming sword and corpse-king of the scepter- open forth the anubian way to me! i behold the center of the eight- rayed black sun- my essence unto se

plane, send thy luciferian elementals to guard this circle. west: leviathan-ourabouris, lord of the western tower, who beholds the black flame hidden in the depths! great encircling one, who holds the keys to immortality! i summon the forces of water and the sea to witness my rites of awakening and union. be watchful and protect this circle! north: belial lord of the northern tower, who fell from heaven to be as god itself, who accepts no master- i do summon thee forth to witness my rites of awakening and union. i command the forces of the earth to protect this circle! imagine each force in a silent way adding the essence of protection around you. take now the athame from the altar, envision the image of samael, reciting: 26 solar force of fire and inspiration, which from all life emerges

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

ul bough by a well; whose branches run over the wall; the archers have sorely grieved him, and shot at him, and hated him: but his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty god of jacob (from thence is the shepherd, the stone of israel) even by the god of thy father, who shall help thee; and by the almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: the blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head ofjoseph, and on the crown of the head of him that was separate from his brethren' moses says 'blessed of the lord be his land, for the precious thi

above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: the blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head ofjoseph, and on the crown of the head of him that was separate from his brethren' moses says 'blessed of the lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious fruits brought forth by the sun, and for the precious things put forth by the moon, and for the chief things of the ancient mountains, and for the precious things of the lasting hills. and for the precious things of the earth, and fullness thereof, and for the good will of him that dwelt in the bush: let the blessing

ion applied to the 7-branch candlestick. 126 127 invocation to the planetary kings of the bonorum "0 puissant and right noble king (name) and by what name else so ever thou art called, or mayest truly and duly be called: to whose peculiar government, charge, disposition, and kingly office doth appertayne thee (name. in the name of the king of kings, the lord of hosts, the almighty god, creator of heaven and earth, and of all things visible and invisible "0 right noble king (name, come now and appear, with thy prince and his ministers, and subjects, to my perfect and sensible eyejudgement: in a godly and friendly manner, to my comfort and help, for the advancing of the honor and glory of our almighty god by my service. as much as by the wisdom and power, in thy proper kingly office and gove

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

stronger ji successively stir up zodbolay such i a r e s a such (suits) cciresi sulphur sigalarozi sun rose surges mom sware (ye did) zodnnriza sworn (he hatch) stuizasa sword nozodpesadi swords (of ye) napeai swords napita t talked( i have t. of ye) be-ri-ta temple sfalionn terror (unto the) kisisi that (which) dasa their no therefore eka these vaunesi* vannala third dau third angle da-i-be 3rd heaven pi-ripson thorns euannba thoughts (his) anngelarida thou 11ssa thousand &nisi; matibi through thrusting fire matapitreji thunders konnsits thunders (to increase) auanago thunders (of judgement) koraxo thus all ye become tunes kothasi time (true ages of) homila torment mire towers es-i-ma-dea train (our) fafenn treasure limelila triumpheth homitohe truth yooano truth (the secrets of) larada

of peace, is in truth the very cross itself, the firm foundation on which the whole creation rests" 8 "i have torn myself asunder, i have brought unto them the mysteries of light to purify them, for they are the purgation of all matter" 9 "blessed is the man who crucifieth malkuth and doth not allow malkuth to crucify him" 10 "blessed is the man who knoweth the word, for he hath brought down the heaven and bound the earth and raised it heavenwards; and he becometh the midst" 11 "watchman, what of the night" 12 "the morning cometh and also the night; if ye will enquire, enquire ye" 13 "i sleep, but my heart waketh" 14 "the heart sleepeth; who shall wake it? the wind of dawn hath stirred the night, day is near" 15 "the morning is my messenger; rise thou up and greet me; the night is also fr

mars wall and is contained by the pastos. this shell remains in the pastos, and is tuned to link with the vibration of whoever lies within, which links his aura with that of the vibrational pitch of the 6=5 grade. the wands are joined above the pastos. the chief adept's wand is yechidah=28=unity or union. the 2nd adept's wand as chia=23=separated. the 3rd adept's wand is neshamah=390=firmament or heaven. this equates to "unity of the separated heavens" when all the divisions are added up they are 28+ 23+ 390= 441= truth. emblems the emblem is the three ankhs touching above the pastos which is associated to the three mother letters: aleph, shin, and mem. the formula of the first manifestation, 1+ 400+ 300= 701= the world. this is all of creation in a composite form. applied to the archetypa

nd shuttest, no man openeth, come and bring the prisoner out of the prison house, and him that sitteth in darkness out of the shadow of death" all repeat the 4th sign all face east mg "el, strong and powerful "el, lord of light, bestow on us thy grace, that we in unity with thee may impart these mysteries, a father only may bestow upon a son initiate; that he, becoming thus the eagle, may soar to heaven and contemplate thy face. for verily, it is beyond his reach; that being beneath the sway of death, he should unaided soar into the height, together with the golden sparkling of the &infancy that knows no death. grant we beseech thee most merciful, that he may be holy even as thou art holy, that being made one with thee, he may draw all men unto thee. amen (they prostrate themselves) point

s. postulant is raised to his feet and drawn across the threshold into the vault with the 70=40 grip. the brown cloak is taken from him and laid aside. at his feet is the cross of 6 squares; beyond this, the altar. kg "the father hath given commandment and the son hath made for me a spiritual body through his own soul. i am he who hath travelled far and who hath made pilgrimage among the stars of heaven, even the heart of the mother and she gave both to me because it was her will to do so "i am osiris, the first born of the gods "i have become a divine being "i have renewed my youth as the eagle "behold, i was watched and guarded; but now i am released "behold, i was bound with cords, but now is my crystal sphere within the starry heavens "lo i have knowledge and i have truth; yea movement

ZOETIC GRIMOIRE OF ZOS

iousness is all-knowing (limit unknown. the mind grants limitless power (will, only measured against belief, and indifferent re: quo animo. familiarity breeds all things, including gods, and virus, the rare compathy or the commonplace: either we are. arrivists. or recidivists. anyone is capable of anything (will plus belief is ability) if they themselves create the opportune moment and incentive. heaven gives no genius to disbelievers and no vengeance worse than the body denied. the terrain between pure ego (mediator) and ego empirical (conative) is the formative, amalgamative and rationalizing domain which reveals by symbols and metaphor only, and which answers only by such presentation, i.e, a problem, a cryptograph and picturesque arabesques. hence: such a question is answered at once (

0 0

i) will feed love, truth, and knowledge."say this 3, 7, 9, 13, or 21 times. power numbers.)note: when working alone you may substitute the word "my" for "our" and the word "i" for "we".insert the name of the person(s) in the blank space. if proper nouns are not at your availability, then use words like friend, child, family, etc..step 4 the magical worker(s) closes his/her eyes, looks up into the heavens, and sees seven bright stars. if you can't see them at this point in time, just know they are there.)visualize them joining together into one large bright star. step 5 at this point the magical worker holds arms straight out with palms facing each other, and about six to ten inches apart. create a ball of light between the palms. once the ball of light is as bright as possible, send it up

1 10 INITIATION CEREMONY

from the black dragon, the corruptible body. upon the cubical altar, were fire, water, and. incense three mother letters of the hebrew alphabet; aleph, mem, and shin. mem is silent, shin; is sibilant, and aleph is the tongue of a balance between these contraries in equilibrium, reconciling and mediating between them. in this is a great mystery, very admirable and recondite. the fire produced the heavens, the water, the earth, and the air is the reconciler between them. in the year, they bring forth the hot, the cold, and the temperate seasons, and in man, they are imaged in the head, the chest, and the trunk. i now confer upon you the mystic title of periclinus de faustis, which signifies that on this earth you are in a wilderness, far from the garden of the happy. and give you the symbol

s of astrology. 8) the arrangement of the ten sephiroth, hebrew and english, in the tree of life. this is especially important. 9) the three pillars of the same. 10) the names of the four orders of elemental spirits. 1) the names and descriptions of the kerubim. 12) the meaning of the laver and great altar of burnt offerings of the sacrifice and of the qlippoth or shells. 13) the names of the ten heavens of assiah, in hebrew and english. 14) the names of the four qabalistic worlds, hebrew and english. 15) the names of the twenty two tarot trumps and four suits. a manuscript on these will be supplied to you. when you are well satisfied that you are well informed on these, notify the officer in charge. hiero: fraters and sorors, assist me to close this temple in the grade of zelator. all ris

ugh the center of the earth. o lord, o lord, o lord! have pity upon those who suffer. expand our hearts, unbridle and upraise our minds, enlarge our natures. o stability and motion! o darkness veiled in brilliance! o day clothed in night! o master who never dost withhold the wages of thy workmen! o silver whiteness- o golden splendor! o crown of living and harmonious diamond! thou who wearest the heavens on thy finger like a ring of sapphire! thou who hidest beneath the earth in the kingdom of gems, the marvellous seed of the stars! lire, reign and be thou the eternal dispenser of the treasures whereof thou hast made us the guardians. depart ye in peace unto your abodes and habitations. may the blessing of adonai ha-aretz be upon you. hiero: makes banishing pentagram of earth. hiero: be th

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

jectural eormenstnet would lead to an ohg. irmanstraza, and eormenesstra;t to irmanesstraza, with the meanings via publica and via irmani. now it is not unimportant to the course of our inquiry, tliat one of the four highways, wcetlingastrffit, is at the same time translated to the sky, and gets to look quite mythical. a plain enough road, extending from dover to cardigan, is the milky way in the heavens, i.e, it is travelled by the car of some heathen god. chaucer (house of fame 2, 427, describing that part of the sky, says: lo there, quod he, cast up thine eye, se yondir, lo, the galaxie, the whiche men clepe the milky way for it is wdiite, and some parfay ycallin it lian watlingestrcte, that onis was brente with the hete, whan that the sunnis sonne the rede, which hite phaeton, wolde le

3 8 INITIATION CEREMONY

lack robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink. required materials for the altar 2 blue tapers red tetrahedron 20th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin diagram of 7 heavens in assiah 10 adverse sephiroth enochian water tablet 3 red lamps censer 4 chairs 2 sephirotic tablets tablet of 10 sephiroth in 7 palaces 4 worlds of the tree of life 4 worlds of the tree of life showing 4 holy names macroprosopus diagram cup of water part i opening (arrange the temple for the 31st path. members are assembled and robed) hiero (knocks) fraters and sorors of the order of the

he vision of the fire flashing courser of light, or also a child borne aloft on the shoulders of the celestial steed, fiery or clothed with gold, or naked or shooting with the bow shafts of light, and standing on the shoulders of the horse. but if thy meditation prolongeth itself thou shalt unite all these symbols in the form of the lion. then when no longer are visible unto thee the vault of the heavens, the mass of the earth, when to thee the stars have lost their light and the lamp of the moon is veiled when the earth abideth not, and around thee is the lightening flame, then call not before thyself the visible image of the soul of nature. for thou must not behold it ere thy body is purged by the sacred rites. since ever dragging down the soul and leading it from sacred things, from the

the uppermost point of yod. it is macroprosopus or arikh anpin, the vast countenance. chokmah is attributed to yod, or the father abba; binah is attributed to heh or aima, the mother; vau embraces the six next sephiroth, which together form microprosopus or zauir anpin, the lesser countenance. malkuth is referred to the heh final or the bride of the apocalypse. heg: leads theoricus to tablet of 7 heavens of assiah in south. heg: these are the 7 heavens of assiah, the 1st is ghereboth, referred to chesed, wherein are the treasures of blessings. the 2nd is mekon referred to geburah, wherein are the treasures of the spirit of life. the 3rd is maghon referred to tiphareth, wherein are angels. the 4th is zebel, referred to netzach, wherein is the supernal altar, whereon michael the great high p

4 7 INITIATION CEREMONY

os cried aloud for the unity of form, and the face of the eternal arose. before the glory of that countenance the night rolled back and the darkness hasted away. in the waters beneath was that face reflected, in the formless abyss of the void. from those eyes darted rays of terrible splendor which crossed with the currents reflected. that brow and those eyes formed the triangle of the measureless heavens, and their reflection formed the triangle of the measureless waters. and thus was formulated the eternal hexad, the number of the dawning creation. heg: turns up the lights and then conducts the practicus to the foot of hierophant's throne, handing practicus the calvary cross of 12 squares. hiero: the calvary cross of 12 squares fitly represents the zodiac, which embraces the waters of nu

the triangle of the measureless waters. and thus was formulated the eternal hexad, the number of the dawning creation. heg: turns up the lights and then conducts the practicus to the foot of hierophant's throne, handing practicus the calvary cross of 12 squares. hiero: the calvary cross of 12 squares fitly represents the zodiac, which embraces the waters of nu, as the ancient egyptians called the heavens; the waters which be above the firmament. it also alludes to the eternal river of eden divided into four heads which finds their correlatives in the four triplicities of the zodiac (places cross aside) the 29th path of the sepher yetzirah which answereth to the letter qoph, is called the corporeal intelligence, and it is so called because it formeth every body which is formed beneath the w

ure of every existing being under the orb of the sun. it is therefore the reflection of the airy sign of aquarius, the water bearer unto which is attributed the countenance of the man, the adam, the restored world. hiero: heg: pract: move to the west of altar. hiero: before you upon the altar is the 17th key of the tarot, which symbolically resumes these ideas. the large star in the center of the heavens has seven principal and 14 secondary rays, and thus represents the heptad multiplied by the triad which yields 21 the number of the divine name, eheieh which as you already know is attached to kether. in the egyptian sense it is sirius, the dog star of isis sothis; around it are the stars of the seven planets, each with its sevenfold counterchanged operation. the nude female figure with th

hasted away. and these be the kings who reigned in edom, before there reigned a king over israel. heg: leads practicus round the temple and again halts before dais. hiereus: rises with red lamp in his hand. hiereus: the dukes of edom were amazed, trembling took hold of the mighty of moab. lord when thou wentest out of seir, when thou marchedst out of the field of edom, the earth trembled and the heavens dropped, the clouds also dropped water. curse ye meroz said the angel of the lord, curse ye bitterly the inhabitants thereof, because they came not to the help of the lord, to the help of the lord against the mighty. the river kishon swept them away, that ancient river, the river kishon, o my soul thou hast trodden down strength. he bowed the heavens also and came down and darkness was und

the inhabitants thereof, because they came not to the help of the lord, to the help of the lord against the mighty. the river kishon swept them away, that ancient river, the river kishon, o my soul thou hast trodden down strength. he bowed the heavens also and came down and darkness was under his feet. at the brightness that was before him, the thick clouds passed. the lord thundered through the heavens, and the highest gave his voice, hailstones and flashings of fire. he sent out his arrows and scattered them; he hurled forth his lightnings and destroyed them. then the channels of the waters were seen, and the foundations of the world were discovered. at thy rebuke o lord, at the blast of the breath of thy nostrils. the voice of thy thunder was in the heavens, the lightnings lightened th

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

above, so below. this phrase comes from the beginning of the emerald tablet, attributed to hermes trismesgistos (thrice-blessed hermes, thought to be a powerful first-century egyptian sorcerer who became worshipped as a god after his death. this tablet is said to contain all magical knowledge as well as the principles of alchemy, and states that human action and events reflect what occurs in the heavens. and so by releasing magical intentions into the cosmos, as i said earlier, they will be reflected back as actuality. since time immemorial, humans have called upon the power of higher beings to help them, whether it be to deliver them from enemies, to bring rain for their crops or to cure their children's illnesses. every religion and every culture believes in a divinity of some sort, whe

kling rays glint from his breast and his brilliant helmet gives forth a dazzling splendour. his body is draped in shining gauze, whipped by the wind' he is especially associated with the life force and renewing health and energy. horus horus was the ancient egyptian sky god, represented as a falcon or a falcon-headed man. his eyes were the sun and moon and his wings could extend across the entire heavens. he was frequently associated with the morning aspect of ra, the sun god, and worshipped as re-harakhte. the son of isis and osiris, he is often depicted as an infant on his mother's lap and together the parents and child form a trinity. horus brings clarity of mind and purpose and the ability to seize upon an opportunity, and is effective for uncovering secrets, deception and illusion. lu

ABRAMELIN2

era= rude, rigorous, perilous, dangerous. katini: from hebrew, kthn= a tunic, whence the greek word chiton. torfora: from hebrew, thor= a small knife, or lancet. badad: from hebrew, bdd= solitary. of abramelin the mage 87 i have thus far given the probable derivations at length; but i shall, for the sake of brevity, here continue them without giving their roots and remarks thereon: coelen. latin. heavens. chuschi. hebrew. silent. tasma. hebrew and chaldaic. weak. pachid. hebrew. fear. parek. hebrew. roughness, savage. rachiar. greek. sea breaking on rocks. nogar. hebrew. flowing. adon. hebrew. lord. trapis. greek. turning. nagid. hebrew. a leader. ethanim. hebrew. an ass; a furnace. patid. hebrew. topaz. pareht. hebrew. fruit. emphastison. greek. image, representation. paraseh. chaldaic. d

pentagram that potent symbol of the spirit and the four elements; 6 is the number of the planets (as known to the ancients, without the recently discovered herschel and neptune. as the chaldean oracles of zoroaster say" he made them six, and for the seventh, he cast into the midst thereof the fire of the sun. 2 operates in the stars and planets as representing their good or evil influence in the heavens, in other words their dual nature. 3 consists in the metals because, the ancient alchemists considered their bases to be found in the three principles which they called sulphur, mercury, and salt; but by which they did not mean the substance which we know under these names. 4 ie, probable as opposed to certain. 5 ie, professing magicians. 6 in the original ms "nous avons deja dit quelle es

ADDTLS

s called linea dei, the line of god the father and son, the patris filiique, macroprosopus and microprosopus combined. for these 4 vertical lines resemble 4 mighty pillars each divided into twain by a light line shewing this forth; the father himself, in the absence of the line. and in its presence shewing the son. as a foresaid the central points of these 4 great crosses do shew in the celestial heavens, and do correspond unto the 4 tiphareth points referred to in the book of the astronomic view of the tarot. naturally then, the linea spiritus sancti coincides with the zodiacal belt wherein is the path of the a who is the administrant of the m of life, and the lord of the d of the world. the four linea s.s. then form the complete circle of the ecliptic, a circle at the center of the zodia

cripts that when the 10 sephiroth in their grouping which is called the tree of life, are projected in a sphere (kether coinciding with the north pole, malkuth coinciding with the south pole, the pillar of mildness with the axis) then the pillars of severity and of mercy are quadrupled, i.e. there are five pillars instead of three pillars. the same scheme is therefore, applicable to the celestial heavens, and the mode of the governance of these tablets in the heavens is also set forth in these four tablets, terrestrial as well as in the heavens, is in the spaces between the 4 pillars. 30 that is, between the double pillars of severity and mercy. in these vast spaces at the ends of the universe are these tablets placed as watch towers, and therein is their dominion limited on either side by

the heavens, is in the spaces between the 4 pillars. 30 that is, between the double pillars of severity and mercy. in these vast spaces at the ends of the universe are these tablets placed as watch towers, and therein is their dominion limited on either side by the sephirotic pillars, and having the great central cross of each tablet coinciding with one of the 4 tiphareth points in the celestial heavens. therefore, even in the small squares into which each tablet is divided, each represents a vast area of dominion, having the correlation thereof in the universe, in the planets, in our b, in the fixed stars, and even in man, in animals, vegetables, and minerals. therefore do the 4 perpendicular or vertical lines of the 4 crosses represent 4 great currents of force passing between north abo

, in our b, in the fixed stars, and even in man, in animals, vegetables, and minerals. therefore do the 4 perpendicular or vertical lines of the 4 crosses represent 4 great currents of force passing between north above and south below, intersecting the tiphareth points and thus affirmng the existence of the hidden central pillar of the tree of life, forming the axis of the sphere of the celestial heavens. therefore are these lines which are vertical called linea dei patris filiique, as manifesting that central column wherein are kether and tiphareth, macroprosopus and microprosopus. the calvary cross of 10 squares which are in each of the 4 lesser angles of each tablet are attributed unto the action of the m through the 10 sephiroth herein. this cross of 10 squares is the admission badge o

ADEPTUS MINOR INITIATION

ained 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 rose of ruby and the cross of gold. rise, g

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ematics the expression 'a' plus 'b' plus 'c' is a triviality. write 'a' plus 'b' plus 'c' equals 0, and you obtain an equation from which the most glorious truths may be developed. in biology the cell divides endlessly, but never becomes anything different; but if we unite cells of opposite qualities, male and female, we lay the foundations of a structure whose summit is unattainably fixed in the heavens of imagination. similar facts occur in chemistry. the atom by itself has few constant qualities, none of them particulary significant; but as soon as an element combines with the object of its hunger we get not only the ecstatic production of light, heat, and so forth, but a more complex structure having few or none of the qualities of its elements, but capable of further combination into

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

largely untapped and thus far ignored by twentieth-century, mainstream consciousness. the results of any experimentation with this book, as well as practical suggestions concerning its rituals, are welcomed by the publishers. bibliography& suggested reading list (by no means complete, but representative. alphabetically by author) name book published bernhard, bennet and rice. new handbook of the heavens new york, 1948 budge, e.a. amulets and talismans new york, 1970 crowley, a. book four texas, 1972 the book of thoth new york, 1969 liber al vel legis new york, 1977 magick new york cumont, f. oriental religions in roman paganism new york, 1956 dornseiff. das alphabet in mystik and magie stoicheia 7, leipzig, 1925 drower, e.s. the book of the zodiac london,1949 fairservis, w.a. the origins

ays, the ancient of the ancient ones, whose name i cannot write here. in my solitary ceremonies in the hills, worshipping with fire and sword, with water and dagger, and with the assistance of a strange grass that grows wild in certain parts of masshu, and with which i had unwittingly built my fire before the rock, that grass that gives the mind great power to travel tremendous distances into the heavens, as also into the hells, i received the formulae for the amulets and talismans which follow, which provide the priest with safe passage among the spheres wherein he may travel in search of the wisdom. but now, after one thousand-and-one moons of the journey, the maskim nip at my heels, the rabishu pull at my hair, lammashta opens her dread jaws, azag-thoth gloats blindly at his throne, kut

saved, and not perish as did the priest, abdul ben-martu, in jerusalem (the gods remember and have mercy upon him. my fate is no longer writ in the stars, for i have broken the chaldean covenant by seeking power over the zonei. i have set foot on the moon, and the moon no longer has power over me. the lines of my life have been oblitered by my wanderings in the waste, over the letters writ in the heavens by the gods. and even now i can hear the wolves howling in the mountains as they did that fateful night, and they are calling my name, and the names of others. i fear for my flesh, but i fear for my spirit more. remember, always, in every empty moment, to call upon the gods not to forget thee, for they are forgetful and very far away. light thy fires high in the hills, and on the tops of t

me as you desire its use, and then, it should be removed only when its light is in the sky. such is also the best time for its manufacture. the number of nebo is twelve and this is his seal: the goddess of venus is the most excellent queen inanna, called of the babylonians ishtar. she is the goddess of passion, both of love and of war, depending upon her sign and the time of her appearance in the heavens. she appears as a most beautiful lady, in the company of lions, and partakes of a subtle astral nature with the moon god nanna. when they are in agreement, that is, when their two plants are auspiciously arranged in the heavens, it is as two offering-cups split freely in the heavens, to rain the sweet wine of the gods upon the earth. and then there is great happiness and rejoicing. she som

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 lain safely away, only to be removed when need arises, at any time. the number of inanna is fifteen, by which number she is frequently known in the incantations of the dispensation, her seal is the following. this god of the sun is the lord shammash, son of nanna. he is seated upon a th

ALEISTER CROWLEY BOOK OF LIES

111 [115] 53 kappa-epsilon-phi-alpha-lambda-eta nu-gamma the dowser once round the meadow. brother, does the hazel twig dip? twice round the orchard. brother, does the hazel twig dip? thrice round the paddock, highly, lowly, wily, holy, dip, dip, dip! then neighed the horse in the paddock-and lo! its wings. for whoso findeth the spring beneath the earth maketh the treaders-of-earth to course the heavens. this spring is threefold; of water, but also of steel, and of the seasons. also this paddock is the toad that hath the jewel between his eyes-aum mani padmen hum (keep us from evil) book of lies get any book for free on: www.abika.com 112 [116] commentary( nu-gamma) a dowser is one who practises divination, usually with the object of finding water or minerals, by means of the vibrations o

y, yet with confidence-as a means of redemption to the world of sorrowing men. the name with full-stops: l.a.y.l.a.h. represents an analysis of the name, which may be left to the ingenium of the advanced practicus (see photograph [165] 78 kappa-epsilon-phi-alpha-lambda-eta omicron-eta wheel and--woa! the great wheel of samsara. the wheel of the law [dhamma. the wheel of the taro. the wheel of the heavens. the wheel of life. all these wheels be one; yet of all these the wheel of the taro alone avails thee consciously. meditate long and broad and deep, o man, upon this wheel, revolving it in thy mind be this thy task, to see how each card springs necessarily from each other card, even in due order from the fool unto the ten of coins. then, when thou know'st the wheel of destiny complete, may

ALEISTER CROWLEY LIBER 777

f andromeda. the queen of the thrones of the waters. 20 c to 20 d 31 the lord of the flame and the lightning. the king of the spirits of fire. rules 20 h to 20 i, including part of hercules. the lord of the waves and the waters. the king of the hosts of the sea. 20 k to 20 l, including most of pegasus. 32 bis the princess of the shining flame. the rose of the palace of fire. rules one quadrant of heavens round n. pole. the princess of the waters. the rose of the palace of the floods. rules another quadrant 31 bis the root of the powers of fire (ace) the root of the powers of water. lxxiii. the court cards of the tarot, with the spheres of their celestial dominion swords. lxxiv. the court cards of the tarot, with the spheres of their celestial dominion pantacles. 11 the prince of the chario

es of the earth. 20 i to 20 j 31 the lord of the winds and the breezes. the king of the spirits of air. 20 b to 20 c the lord of the wide and fertile land. the king of the spirits of earth. 20 e to 20 f 32 bis the princess of the rushing winds. the lotus of the palace of air. rules a 3rd quadrant. the princess of the echoing hills. the lotus of the palace of the earth. rules a 4th quadrant of the heavens about kether. 31 bis the root of the powers of air the root of the powers of water. lxxv. the five elements (tatwas. lxxvi. the five skandhas. clxxxviii. the body. clxxxix. cxc. bodily functions. 11 vayu the blue circle sankhara breath speaking though 23 apas the silver crescent vedana chyle, lymph holding nutrition 31 agni or tejas the red triangle sa a blood moving moving 32 bis prithivi

the self 2 whhy hyj chiah the life force 3 blessings, all good things hhwy hmcn neshamah the intuition 4 snow, rain, spirit of life, blessings hywh 5 angels singing in divine presence ywhh 6 altar, mikhael offering souls of just wyhh 7 millstones where manna for just is ground for future whyh 8 sol, luna, planets, stars, and 10 spheres yhwh 9 hyhw jwr ruach the intellect 10 has no use. follow 390 heavens, 18,000 worlds, earth, eden and hell. hhyw yhhw hwhy la cpn nephesh the animal soul, which perceives and feeds. xcix* archangels of assiah. c* angels of assiah. ci. english of col. c. cii* the revolutions of adonai in assiah. 0. 1 wrffm metatron cdqh twyj chaioth ha-qadosh holy living creatures ynda 2 layxr ratziel \ynpwa auphanim wheels nyda 3 layqpx tzaphkiel \ylara aralim active ones, t

r murrain 7 a beautiful naked woman 4 =78 philosophus flies 8 an hermaphrodite 3 =88 practicus lice 9 a beautiful naked man, very strong 2 =98 theoricus frogs 10 a young woman crowned and veiled 1 =108 zelator 0 =08 neophyte 1st order water turned to blood cxxiii. english of col. viii, lines 1-10 cxxiv. the heavenly hexagram. cxxv* seven hells of the arabs. cxxvi. their inhabitants. cxxvii* seven heavens of the arabs. 0. 1 dual contending forces& 2 hinderers# 3 concealers' daath] h wiyah hypocrites dar al-jalai 4 breakers in pieces% jahim pagans or idolaters dar as-salam 5 burners$ sakar guebres jannat al-maawa 6 disputers! sa ir sabians jannat al-khuld 7 dispersing ravens hutamah jews jannat al-naim 8 deceivers laza christians jannat al-firdaus 9 obscene ones 10 the evil woman or (simply)

ALEISTER CROWLEY LIBER CHANOKH

d tahilada das hubare pe-o-al; soba coremefa cahisa ta ela vaulasa od quo-co- casabe. eca niisa od darebesa quo-a-asa: fetahe-ar-ezodi od beliora: ia-ial eda-nasa cicalesa; bagile ge-iad i-el! the forty-eight keys or calls 26 the mighty sounds have entered into the third angle, and are become as olives in the olive mount; looking with gladness upon the earth, and dwelling in the brightness of the heavens as continual comforters. unto whom i fastened 19 pillars of gladness, and gave them vessels to water the earth with her creatures; and they are the brothers of the first and second, and the beginning of their own seats, which are garnished with 69,636 ever-burning lamps: whose numbers are as the first, the ends, and the contents of time. therefore come ye and obey your creation: visit us i

ber lxxxiv 33 madariiatza, torezodu! oadariatza orocaha aboaperi! tabaori periazoda aretabasa! adarepanu coresata dobitza! yolacame periazodi arecoazodiore, od quasabe qotinuji! ripire paaotzata sagacore! umela od peredazodare cacareji aoiveae coremepeta! torezodu! zodacare od zodameranu, asapeta sibesi butamona das surezodasa tia balatanu. odo cicale qaa, od ozodazodama pelapeli iadanamada! o ye heavens which dwell in the first aire, ye are mighty in the parts of the earth, and execute the judgement of the highest! unto you it is said: behold the face of your god, the beginning of comfort, whose eyes are the brightness of the heavens, which provided you for the government of the earth, and her unspeakable variety, furnishing you with a power of understanding to dispose all things accordin

rnment of the earth, and her unspeakable variety, furnishing you with a power of understanding to dispose all things according to the providence of him that sitteth on the holy throne, and rose up in the beginning, saying: the earth, let her be governed by her parts, and let there be division in her, that the glory of her may be always drunken, and vexed in itself. her course, let in run with the heavens; and as an handmaid let her serve them. one season, let it confound another, and let there be no creature upon or within her the same. all her members, let them differ in their qualities, and let there be no one creature equal with another. the reasonable creatures of the earth, and men, let them vex and weed out one another; and their dwelling-places, let them forget their names. the work

r dwelling-places, let them forget their names. the work of man and his pomp, let them be defaced. his buildings, let them become caves for the beasts of the field! confound her understanding with darkness! for why? it repenteth me that i have made man. one while let her be known, and another while a stranger: because she is the bed of an harlot, and the dwelling-place of him that is fallen. o ye heavens, arise! the lower heavens beneath you, let them serve you! govern those that govern! cast down such as fall. bring forth with those that increase, and destroy the rotten. no place let it remain in one number. add and diminish until the stars be numbers. arise! move! and appear before the covenant of his mouth, which he hath sworn unto us in his justice. open the mysteries of your creation

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

the automation who is performing the ceremony. but this ego of which it is here spoken is the true ultimate ego. the automaton should possess will, energy, intelligence, reason, and resource. this automaton should be the perfect man far more 72 than any other man can be. it is only the divine self within the man, a self as far above the possession of will or any other qualities whatsoever as the heavens are high above the earth, that should reabsorb itself into that illimitable radiance of which it is a spark<magick. this is an elementary treatise; one cannot discuss higher works as for example those of "the hermit of aesopus island> the great difficulty for the single magician is so to perfect himself that these multifarious duties of the r

pletely destroyed, by the embarrassment caused by the discovery of some such error, just as if a pre-occupied t-totaller found that he had strayed into a temple of the demon rum! it is therefore impossible to neglect the theory of the circle. 81 to take a simple example, suppose that, in an evocation of bartzabel, the planet mars, whose sphere is geburah (severity) were situated (actually, in the heavens) opposite to the square of chesed (mercy) of the tau in the circle, and the triangle placed accordingly. it would be improper for the magus to stand on that square unless using this formula "i, from chesed, rule geburah through the path of the lion; while- taking an extreme case- to stand on the square of hod (which is naturally dominated by geburah) would be a madness which only a formula

ss will be discussed at some length in chapter xviii. we will here assume that the magician has succeeded in developing his body of light until it is able to go anywhere and do anything. there will, however, be a certain limitation to his work, because he has formed his magical body from the fine matter of his own element. therefore, although he may be able to penetrate the utmost recesses of the heavens, or conduct vigorous combats with the most unpronounceable demons of the pit, it may be impossible for him to do as much as knock a vase from a mantelpiece. his magical body is composed of matter too tenuous to affect directly the gross matter of which illusions such as tables and chairs are made<physical" operation which the body of light can perform is "congressus s

s at their leisure. not at once; they will wait until you have wholly broken the link between you and your holy guardian angel before they pounce, lest at the last moment you escape. anthony of padua and (in our own times "macgregor" mathers are examples of such victims. nevertheless, every magician must firmly extend his empire to the depth of hell "my adepts stand upright, their heads above the heavens, their feet below the hells<equinox> this is the reason why the magician who performs the operation of the "sacred magic of abramelin the mage, immediately after attaining to the knowledge and conversation of the holy guardian angel, must evoke the four great princes of the evil of the world "obedience and faith to him that liveth and triumpheth, that reigneth

a. a. as regards the essential principles. all members of the order are in possession of the word of the existing aeon, and govern themselves thereby. they are entitled to communicate directly with any and every member of the order, as they may deem fitting. every active member of the order has destroyed all that he is and all that he has on crossing the abyss; but a star is cast forth in 233 the heavens to enlighten the earth, so that he may possess a vehicle wherein he may communicate with mankind. the quality and position of this star, and its functions, are determined by the nature of the incarnations transcended by him. 4. the grade of ipsissimus is not to be described fully; but its opening is indicated in liber i vel magi. there is also an account in a certain secret document to be

ALEISTER CROWLEY MAGICK WITHOUT TEARS

k is probably enough for the present purpose. get well into your head what the menu says about the natures of the planets, the influence of the aspects, what is meant by dignities, the scope of the houses, and so on. dovetail all this with your classical knowledge; the character and qualities, the powers and the exploits, of the several deities concerned. next, learn how to set up a figure of the heavens. this need not take an average intelligent person more than an hour at the most. you can learn it from a book. lastly, get barley's 1001 notable nativities and more nativites. also any other collections available. practice setting up the horoscopes. use the chaldean square system; it shows at the first glance what is happening in the angular houses, which are the keys of the whole figure

for the living creatures. wheels, wings, fiery serpents, with such quasi-human cohorts as the beni elohim who beget the children on women, to whom the qabalah has introduced us. the beni elohim is actually an exception; there is the incubus and some of the fairy folk, as well as certain gods and demi-gods, who act thus paternally. but you are right in the main. the arabs, for example, have "seven heavens" and seven orders of angels, also jinn; but the classes are by no means identical. this, even though certain archangels, notably gabriel, appear in both systems. but then gabriel is a definite individual, a person- and this fact is the key to your puzzle. for, as i have explained in a previous letter, gods are people: macrocosms, not mere collocations of the elements, planets and signs as

ALEISTER CROWLEY MEDITATION

u are nearing success. in your early struggles you may have found it difficult to conquer sleep; and you may have wandered so far from the object of your meditations without noticing it, that the meditation has really been broken; but much later on, when you feel that you are "getting quite good" you will be shocked to find a complete oblivion of yourself and your surroundings. you will say "good heavens! i must have been to sleep" or else "what on earth was i meditating upon" or even "what was i doing "where am i "who am i" or a mere wordless bewilderment may daze you. this may alarm you, and your alarm will not be lessened when you come to full consciousness, and reflect that you have actually forgotten who you are and what your are doing! this is only one of many adventures that may com

ALEISTER CROWLEY SEPHER SEPHIROTH

k# lip hp# 386 tongues nw#l tziruph, combinations: tables of temurah pwryc 387 the milky way (lit. gthe way of milk h; but cf. 525) blxh lyb# 388 the hardest rock (ps 114:8 #ymlx to search out diligently #px table; bread (cf. 394) nxl# 389 realized, materialized, corporeal m#gwm judge; judgment +p# 390 male and female (gn. 1:27) hbqnw rkz retroactively (rpm nourishing, supplying, maintaining snrp heavens, firmament, sky (always pl; referred to ruach) mym# oil nm# 391 salvation, help h(w#y the inscrutable height: a title of kether hl(m mwr 392 spices mym#b dwelling, habitation nb#m paths mylyb# 394 table (cf. 388) nxlw# 395 the heavens mym#h the oil nm#h judge +pw# eight hnm# neschamah: the soul in the supernals (or in binah, when the supernals are considered as three; cf. then 25& 37) hm#n

o cut qtb 503 g r# the cup of the stolistes expelled, cast forth #rg to rage #gr 504 sought for #rd half, middle; midnight (m.h) twcx a pauper; oppressed *kd 506 taurus: an ox; the left-hand ox rw# fronds [hand-shaped] branches (see 1196; bound, tied up twpk persons, faces mypwcrp the pillar of mercy: the paths vau and kaph (cf. 48& 463 *k w 507 that which causes ferment; yeast rw# masters of the heavens: astrologers mym#h yl(b pure, clear, transparent, innocent *kz 508 daybreak; black rx# palate *kx 509 bridge rw#g to break down, overturn *kdh 510 resh: the head #yr the allegorical sense (of scripture, etc; see 247& 400 #wrd straight, level; honest, upright; direct; just conduct (i.e. maat, niyama, etc) r#y song ry# dragon (cf. 440& 450) nynt 511 the head)#yr row, rank (military; line; se

x in peace *mwl#b 940 chaff *cm difficulty, narrowness; egypt *myrcm 944 purple *nmgr) 945 eyelids *ny(h ypnk 947 a citadel; a secured house, a fortified castle *nwmr) 948 to leaven, ferment *cmx he shall smite *cxm amen, our light *rw) nm) son of the gods *nyhl) rb 949 realized, materialized, corporeal *m#gwm 950 every way turning (see 1204) tkphtmh flower; hawk *cn surrounding, encircling *pyqm heavens, firmament, sky (always pl; referred to ruach *mym# 951 the torah, or book of the law (lit. gbook of instructions h) hrwt rps hear, o israel! l)r#y (m# the small point: a title of kether tw#p hdwqn robust; oaken *cym) the inscrutable height: a title of kether *hl(m mwr 952 spices *mym#b paths *mylyb# 953 vigils, watches [of the night] twrwm) 955 the heavens *mym#h 956 merciful father *nmxr

ggold h and arabic^^kthm, gto cover, conceal h *mtkm dragon; jackals, wild beasts (pl. of 450 *mynt 1061 and breathed into his nostrils the neschamah of [their] lives (i.r.q. 939) myyx tm#n wyp)b xpyw palace of delight (referred to tiphareth *nwcr lkyh strong, hardy *mynt) 1062 white whorl *nbl rmc 1066 the lesser light (luna *n+qh rw)mh a pledge *nwk#m persons, faces *mypwcrp 1067 masters of the heavens: astrologers *mym#h yl(b 1068 boleskine: the house of the beast *nyk#lwb 1070 vapour, smoke *n( 1075 the song of songs myry#h ry# seizing without difficulty *myrcm ylb hlxn 1079 madness *nw(g# 1080 concealed *np# 1081 tiphareth: beauty tr)pt notariqon (the qabalistic method of acronyms *nwqyr+wn 1082 son of ayish: ursa minor*#y( nb 1086 gsatanas h: the goat satan *z( n# 1087 balm; the bals

ALEISTER CROWLEY THE HEART OF THE MASTER

ut 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 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

e of the phoenix. al: not to be burned, not to be quenched, the soul of the the heart of the master get any book for free on: www.abika.com 7 master bathes in the fire of nature, and is refreshed. the voice of the raven. amen: the past and the future are parts of the present, in the eye of the master, that seeth the secret of secrets and knoweth them all to be one. the voice of the eagle. su: the heavens are poised on the plumes of the righteous, that wingeth among them, beholding the sun; thus know ye the mercy and joy of the master! the voice of the hawk. agla: by thine energy riseth all motion of will of the master, begetter, destroyer! the voice of the pelican. iao: all that liveth is blood of the heart of the master: all stars are at feast on that pasture, abiding in light. the voice

act an act of love and worship! be every act the fiat of a god! be every act a source of radiant glory! xxi treat time and all conditions of event as servants of thy will, appointed to present the universe to thee in the form of thy plan. and: blessing and worship to the prophet of the lovely star! the shadows suddenly faded as the clouds vanished from the sky; and there is no more writing on the heavens, for that which was written was graven upon mine heart. the four virtues of the heart of the master. light is throned in the heart of the master, so that he thinks no evil. for in that light all is truth. falsehood is but a function of the conditions of time and space, and the idea of evil comes only from perceiving the oppositions which are transcended by truth. so each thing that is the

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

f his own intelligence, but i wish to call the very particular attention of capitalists and labour leaders to the principles here set forth. i conclude by quoting four chapters from liber aleph which bear on the subject 'j'de lege motus "consider, my son, that word in the call or key of the thirty aethyrs: behold the face of your god, the beginning of comfort, whose eyes are the brightness of the heavens, which provided you for the government of the earth, and the unspeakable variety! and again: let there be no creature upon her or within her the same. all her members let them differ in their qualities, and let there be no creature equal with another. here also is the voice of true science, crying aloud that variation is the key of evolution. thereunto art cometh the third, perceiving beau

f the other parts of his will. and because the people are oft times unlearned, not understanding pleasure, let them be instructed in the art of life: to prepare food palatable and wholesome, each to his own taste, to make clothes according to fancy, with variety of individuality, and to practice the manifold crafts of love. these things being first secured, thou mayst afterward lead them into the heavens of poesy and tale, of music, painting, and sculpture, and into the lore of the mind itself, with its insatiable joy of all knowledge, thence let them soar" al ii,59 "beware therefore! love all, lest perchance is a king concealed! say you so? fool! if he be a king, thou canst not hurt him" the old comment 59. yet, being indeed invulnerable, one need not fear for them. we must abolish the sh

ALEISTER CROWLEY THE OTO GNOSTIC MASS

tess. accept, o lord, this sacrifice of life and joy, true warrants of the covenant of resurrection. the priest offers the lance to the priestess, who kisses it; he then touches her between the breasts and upon the body. he then flings out his arms upward, as comprehending the whole shrine. let this offering be borne upon the waves of aethyr to our lord and father the sun that travelleth over the heavens in his name on. he closes his hands, kisses the priestess between the breasts, and makes three great crosses over the paten, the cup, and himself. he strikes his breast. all repeat this action. hear ye all, saints of the true church of old time now essentially present, that of ye we claim heirship, with ye we claim communion, from ye we claim benediction in the name of 'ia(c)q. he makes th

ALEISTER CROWLEY THE SWORD OF SONG

he daily offer up his own body. said the goat: though i be not an ox, yet am i a sword. masked, o god! cried the adept. verily, an thou hadst not sacrificed there was silence. and under the goat s throne was a rainbow2 of seven colours: our father fitted himself as an arrow to the string (and the string was waxed well, dipped in a leaden pot wherein boiled amber and wine) and shot through stormy heavens. and they that saw him saw a woman wondrous fair3 robed in flames of hair, moon-sandalled, sun-belted, with torch and vase of fire and water. and he trailed comet-clouds of glory upward. thus came our father (blessed be his name) to death,4 who stood, scythe in hand, opposed. and ever and anon he swept round, and men fell before him. look, said death, my sickle hath a cross-handle. see how

ALEISTER CROWLEY EQ I 1

have bound up as a wisp of undried straw; even the winds they have ensnared as an eagle in a net- yet the spirit liveth and is free, and they know it not, as they gaze down from their babel of words upon the soot-grimed fields, and the felled forests, and the flowerless banks of their rivers of mud, lit by the sun which glows red through the hooded mists of their magic. yet he who gazeth into the heavens, and crieth in a loud voice "there is no-god" is as a prophet unto mankind; 180 for he is as one drunken on the vastness of deity. better to have no opinion of god than such an opinion as is unworthy of him. better to be wrapped in the black robe of unbelief than to dance in the stinking rags of blasphemy. so they learnt to cry "for the children, belief and obedience; for us men, solitude

ethyr do i sail, as a furnace of burnished brass; and blasts of fire pour from my nostrils, and bathe the land of dreams in the radiance of my glory. and in the west the lid of mine eye drops- down smites the night of reckoning and destruction, that night of the slaughter of the evil, and of the overthrow of the wicked, and the burning of the damned. robed in the flames of my mouth, i compass the heavens, so that none shall behold me, and that the eyes of men shall be spared the torture of unutterable light "devourer of millions of years" is my name "lord of the flame" is my name; for i am as an eye of silver set in the heart of the sun. thou spreadest the locks of thine hair before thee, for i burn thee; thou shakest them about thy brow, so that thine eyes may not be blinded by the fire o

the life and the master of life; he is the great living image of the sun, the sun, and the begetter of the sun. he is the divine child, the god-begotten one, and the begetter of god. he is the potent bull, the jewelled snake, the fierce lion. he is the monarch of the lofty mountains, and the lord of the woods and forests, the indweller of the globes of flame. as a royal eagle he soars through the heavens, and as a great dragon he churns up the waters of the deep. he holds the past between his hands as a casket of precious stones, the future lies before him clear as a mirror of burnished silver, and to-day is as an unsheathed dagger of gold at his girdle. as a slave who is bold becomes a warrior, so a warrior who is fearless becomes a king, changing his battered helm of strength for a glitt

images of things that be. space i unroll as a scroll, and time chimeth from mine hand as the voice of a silver bell. i ring out the birth and the death of nations, and when i rise worlds pass away as feathers of smoke before the hurricane. yet, o divine youth who has created thyself! what art thou? thou art the birthless and the deathless one, 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 slumberi

ALEISTER CROWLEY EQ I 5

and man till the next sabbath- days each like leviathan! nay! lift the languid head! take of this wine and bread! the vision is withdrawn; the lake calls, and the lawn; our love shall walk abroad in the grey hours of dawn! ethel ramsay. 64 the temple of solomon the king a. a. publication in class b. imprimatur: n. fra a. a. chart approximated_ vi. mys- v iv. iii. ii. i. itc english of col.iv. the heavens english of col.ii hebrewnames key# of of assiah of numbers scale seph and letters_ nothing. hb:nun-final hb:yod hb:aleph 0 no limit. hb:peh-final hb:vau hb:samekh hb:nun-final hb:yod hb:aleph 0 limitless l.v.x. hb:resh hb:vau hb:aleph hb:peh-final hb:vau hb:samekh hb:nun-final hb:yod hb:aleph 1 s. of primum mobile hb:mem-final hb:yod hb:lamed hb:gemel hb:lamed hb:gemel hb:heh hb:taw hb:yod

st! a wandering singer caught the light o' the stars on his lips, and the sun-dawn of the world in his heart. for i that dwelt within the city of time was lost in a cloudy dawn; the silken veil of dew that clothed the green grass of the fields was the veil of olympus; now the shadowy night that sang to me, that sand, that sang to me, sprang from the underworld of eld: the moon that circled in the heavens sang to me, and i that heard the olden monstrous lays of eld, the dreaming wonders of the dawn, died, and still lie imprisoned in the rocks by the salt sea, knowing of the doom of man, but being dumb, as is the doom of man, for nightfall is delight of eld, and i wander bareheaded under the dark sky; 121 calling and calling from the windy deeps, the olden night still draws me; moonlight wee

ALEISTER CROWLEY EQ I 5

nd the name hb:heh hb:vau hb:heh hb:yod is broken in a thousand pieces (against the cubic stone. tremble ye, o pillars of the universe, for eternity is in travail of a terrible child; she shall bring forth an universe of darkness, whence shall leap forth a spark that shall put his father to flight. the obelisks are broken; the stars have rushed together: the light hath plunged into the abyss: the heavens are mixed with hell. my father shall not hear their noise: his ears are closed: his eyes are covered with the clouds of night. the end! the end! the end: for the eye of shiva he hath opened: the universe is naked before him: for the aeon of saturn leaneth toward the bosom of death. illustration on page 4 described: this is an isosceles triangle with height about 7 times the base. it extend

s; and it blows through the whole aethyr. but through it one perceives the lion, which has become as a raging flame. and he roareth in an unknown tongue. but this is the interpretation thereof: let the stars be burnt up in the fire of my nostrils! let all the gods and the archangels and the angels and the spirits that are on the earth, and above the earth, and below the earth, that are in all the heavens and in all the hells, let them be as motes dancing in the beam of mine eye! i am he that swalloweth up death and victory. i have slain the crown d goat, and drunk up the great sea. like the ash of dried leaves the worlds are blown before me. thou hast passed by me, and thou hast not known me. woe unto thee, that i have not devoured thee altogether! on my head is the crown, 419 rays far-dar

ls in the air; be comforted, therefore, for though i be black, in the roof of my mouth is the sign of the beetle. bent are the backs of my brethren, yet shall they gore the lion with their horns. have i not the wings of the eagle, and the face of the man? and now he is turned into one of those winged assyrian bull-men. and he sayeth: the spade of the husbandman is the sceptre of the king. all the heavens beneath me, they serve me. they are my fields and my gardens and my orchards and my pastures. 29 glory be unto thee, who didst set thy feet in the north; whose forehead is pierced with the sharp points of the diamonds in thy crown; whose heart is pierced with the spear of thine own fecundity. thou art an egg of blackness, and a worm of poison. but thou hast formulated thy father, and made

now. all this while there hath been no vision, but only a voice, very slow and clear and deliberate. but now the vision returns, and the voice says: thou shalt be called danae, that art stunned and slain beneath the weight of the glory of the vision that as yet thou seest not. for thou shalt suffer many 113 things, until thou art mightier than all the kings of the earth, and all the angels of the heavens, and all the gods that are beyond the heavens. then shalt thou meet me in equal conflict, and thou shalt see me as i am. and i will overcome thee and slay thee with the red rain of my lightnings. i am lying underneath this pyramid of light. it seems as if i had the whole weight of it upon me, crushing me with bliss. and yet i know that i am like the prophet that said: i shall see him, but

possible to describe how this vision changeth from glory unto glory, for at each glance the vision is changed. and this is because she transmitteth the word to the understanding, and therefore hath she many forms, and each goddess of love is but a letter of the alphabet of love. now, there is a mystery in the word logos, that containeth the three letters whose analogy hath been shown in the lower heavens, samech, and lamed, and gimel, that are 93, which is thrice 31, and in them are set the two eyes of horus (ayin means an eye) for, if it were not so, the arrow could not pierce the rainbow, and there could be no poise in the balance, and the great book should never be unsealed. but this is she that poureth the water of life upon her head, whence it floweth to fructify the earth. but now th

ALEISTER CROWLEY EQUINOX EQ I 2 2

axieros "i.e, demeter; axiokersos "i.e, hades; and axiokersa "i.e, persephone- d llinger "the gentile and the jew" eng. edition, 1906, vol. i, pp. 172-186. 12 hence "odic" force; and "obi" or "obeah" witchcraft. illustration on page 271 approximated below_ hb:shin hb:taw hb:qof_ air_ tablet/ of air/ pan) tacle_ seals/ throne. lamps of east_ incense) black white banner of east_ salt salt_ spirit 7 heavens of assiah tablet_ of earth lamp_ 20# key_ of_ tarot_ 10 averse_ seats for altar sephiroth_ practicus/ lamp/ lamp_ hiereus hegemon_ chalice (o/ lamp_ sephiroth water sephiroth_ in banner seven tablet hb:heh hb:vau hb:heh hb:yod of west palaces of water_ diagram 26. arrangement of the temple for the 31st path in the 3= 8 ritual. he then explains to the theoricus the twentieth key of the taro

:heh) air hb:vau_ spirit hb:heh_ illustration on page 272 approximated below "diagram 29. the solar greek cross_ pisces_ scorpio_ cancer_ gemini aquarius libra sun aries leo sagittarius_ capricorn_ taurus_ virgo_ the hiereus then explains the two tablets "the ten sephiroth in seven palaces" and "the attribution of the ten sephiroth to the four letters of the holy name" and the "hegemon "the seven heavens of assiah,"13 and "the ten evil sephiroth of the qliphoth."14 the "hierophant" then confers on the theoricus the title of the thirty- first path, which ends the first part of the ceremony of 3= 8. the second part consists of the ritual of the thirtieth path. the "hierophant" explains the solar greek cross, and then says "the thirtieth path of the sepher yetzirah, which answereth unto the l

oud for the unity of form, and the face of the eternal arose "and before the glory of that countenance the night rolled back, and the darkness hasted away "in the waters beneath was that face reflected in the formless abyss of the void "forth from those eyes darted rays of terrible splendour which crossed with the currents reflected "that brow and those eyes formed the triangle of the measureless heavens, and their reflection formed the triangle of the measureless waters "and thus was formulated in eternity the external hexad; and this is the number of the dawning creation" the hegemon having illuminated the temple, the "hierophant" then explains to the practicus the calvary cross of twelve squares "the calvary cross of twelve squares fitly represents the zodiac; which embraces the waters

iangle of the measureless waters "and thus was formulated in eternity the external hexad; and this is the number of the dawning creation" the hegemon having illuminated the temple, the "hierophant" then explains to the practicus the calvary cross of twelve squares "the calvary cross of twelve squares fitly represents the zodiac; which embraces the waters of nu, as the ancient egyptians termed the heavens, the waters which be above the firmament. it also alludes to the eternal river of eden, divided into four heads, which find their correlation in the four triplicities of the zodiac" illustration on page 277 approximated below_ hb:shin hb:taw hb:qof_ salt/ lamp air tablet salt brass_ serpent_ banner of east/ heiroph. hegemon. lamp ant_ black/ white) incense_ incense_ spirit 18th key dee tab

he bade me tell him what i sought; this i did. and when i had finished speaking, he took me by the right hand and flew obliquely upwards. and as i was carried through the air, i looked down, and felt reluctant at leaving the great circle, which had now become as a point below me. and as i thought of it, of a sudden i found myself standing upon a marble floor, from out of which rushed up into the heavens a great pillar of fire. and as i gazed wonderingly at it, though on account of its brightness i could see no one, i became conscious that many people were worshipping around me. then slowly, as my eyes became accustomed to the light, i saw that the great pillar of fire was in truth the right leg of an immense figure "on becoming aware of this, a great awe filled me, and 306 then did bewild

ALEISTER CROWLEY EQUINOX EQ I 2

-aleph-shin-yod-taw bet-resh-aleph aleph-lamed-heh-yod-memfinal aleph-taw heh-shin-mem-yod-memfinal vau-aleph-taw heh-aleph-resh-tzaddifinal such are the seven words which constitute the beginnings or heads of one law; and i propose to show, by applying to the text the keys of the qabalah, that not merely the surface meaning is contained therein. in the beginning, created, god, the essence of the heavens, and the essence, of the earth. in the beginning .god. in wisdom :created:the elohim :the essence<<1>:of the heavens in the head<<2 .the holy gods. and the essence:of the earth<<1: aleph-taw= the first and last- alpha and omega- aleph and tau<<2 "i.e" the white skull "vide" idra zutra qadisha, cap. ii. distinguish from the skull of microprosophus> contained therein also are the divine, mag

ho-eta kappa-omicron-sigma-mu-omicron-upsilon, the virgin of the world, venus, aphrodite: centrum in trigonis centri- by whatsoever of a myriad names we call her, still the same in spirit, the same in number and in form! and this number is herein formulated by the concentration of the three in one. 3+ 1= 4. now in this figure ii. we behold six certain paths; and in six days did 172 god create the heavens and the earth. and the total numeration of its numbers is the perfect number, even the decade of the sephiroth (1+ 2+ 3+ 4= 10) thus can our science teach us wherefore the door<holy qabalah that alone amongst the shells is nogah, the sphere of venus, exalted unto holiness (venus is the goddess of love> of venus, hb:dalet, is the gateway of initiatio

ree("see" second symbol) were concentred into four, we find they 173 read 1+ 4= 5, 2+ 4= 6, 3+ 4= 7. and thus is revealed the second triangle of the hexagram of creation<child of the sons of the mighty "and the chaos cried aloud for the unity of form and the face of the eternal arose. that brow and those eyes formed the upright-fire-triangle of the measureless heavens: and their reflection formed the inverted-water-triangle of the measureless waters. and thus was formulated one eternal hexad: and this is the number of the dawning creation> further, this reflected triangle showeth forth the evolution of the four worlds and their consolidation: for 1+ 2+ 3+ 4= yod= atziluth 1+ 2+ 3+ 4+ 5= 15= yod heh= briah 1+ 2+ 3+ 4+ 5+ 6= 21= yod heh vau= yetzirah 1+ 2

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

word is aleph-taw, which we have seen to be the central word: and its signification is the alpha and omega- from beginning unto end: essence: and its key is 5. five again are the letters of the word heh-shin-mem-yod-memfinal<key number is 17: by taro--hope; whose title is daughter of the firmament, dweller between the waters> which next follows; and in this word shin-mem-yod-memfinal, the heavens, we perceive hb:shin< the ruach elohim, brooding upon the face of the waters, mem-yod-memfinal (maim, even as it is afterwards set forth in verse 2. in the next word, vau-aleph-taw, we find that the conjunctive hb:vau makes of the key number of the essence of the earth 11 instead of 5: symbolising how the world should fall unto the kingdom of the

ALEISTER CROWLEY EQUINOX EQ I 3 2

i shall be whiter than snow "fire" o send forth thy light and thy truth, let them lead me, let them guide me unto thy holy hill, to thy dwelling-place! i stand before the beautiful gate: before the mighty portal of the universe: at my right hand a pillar of fire; and at my left a pillar of cloud. at their bases are the dark-rolling clouds of the material universe: and they pierce the vault of the heavens above. and ever upon their summits flame the lamps of their spiritual essence! thou that livest in the glory beyond that gate: heart of my soul; thee i invoke! come thou forth unto me, who art my very selfhood; mine essence, my light: and do thou guard me and guide me through the manifold paths of life: that i may at length become one with thine immortal and imperishable essence! unto thee

t thou that upon me may shine forth the light of my higher soul. let me be guided by the 199 help of my genius unto thy throne of glory, ineffable in the centre of the world of life and light [now go up to the altar: formulating before thee a glittering light: imagine that it demands wherefore thou hast come &c, and say] adoration unto thee that dawnest in the golden! o thou that sailest over the heavens in thy bark of morning! dark before thee is the golden brightness; in whom are all the hues of the rainbow. may i walk as thou walkest, o holiness, who hast no master, thou the great space-wanderer to whom millions and hundreds of thousands of years are but as one moment! let me enter with thee into thy bark! let me pass with thee as thou enterest the gate of the west! as thou gleamest in

postulant now takes the rose cross and lifts it (as before for symbolism. note also that this is the fourth element in the consecration (four pillars &c, in 0= 0 ritual. he then upholdeth the rose cross as if that were the object of his accepting the chain. and now, having gained the right to take his ruach with him in the darkness, he may demand the opening of the pastos. the altar is moved "new heavens and new earth &c. the pastos lid also "osiris no longer divided into glory and suffering, but central and perfect" the "third adept" gives the postulant his wand and ankh, thus again uniting him to chesed (isis l. also "if ye be crucified &c, is said in marking the chesed hand. the "third adept "and the light &c_ showing postulant that he is not dead but alive. accordingly "chief adept" re

ixture of oxygen and nitrogen is the ether of space. from yesod he could look back upon malkuth and be filled with an intense pity for all who still cling to its illusive splendour; so also could he look up towards kether (kether in yesod, though he knew it not, and burn with a joy not unmingled with sorrow at the apparent hopelessness of ever being able to climb so distant a peak. thus would the heavens and hells seduce him from the path, the path of the sun and the angel, which through their greater glory blinded his understanding from the true way, and appeared to him not as light but as darkness. his present position seemed so clear to him that its very clearness would also have blinded him as it has so many others, had he not slain the incubus of the supreme, and sought a greater inde

ALEISTER CROWLEY EQUINOX EQ I 3 3

n the secret word was said, ah! what remained to say? no word, but silence' token that the golden god had fled. and the roses, roses, roses flame in their red desire, and every bud uncloses to mark the sign that fled; the wonder-word hath sped to the far olympian fire: the spell of the crimson roses has passed from earth and fled. but still the old silent garden remember the golden flush when the heavens seemed to harden for a moment that came and fled; when the whole green earth grew red in a breathless spell and a hush, and the world grew young in the garden, and trembled, and passed, and fled. victor b. neuburg 284 reviews the occult review. monthly. 7"d."net. still, as before, the best and brightest of the periodicals dealing with transcendental subjects. it hears all sides and has no

in labour, who bearest beneath thy leaden girdle the vintage of thy kisses; release me from the darkness of thy womb, so that i may cast off my infant wrappings and leap forth as an armed warrior in steel. 2. o thou snake of misty countenance, whose braided hair is like a fleecy dawn of swooning maidens; hunt me as a fierce wild boar through the skies, so that thy burning spear may gore the blue heavens red with the foaming blood of my frenzy. 3. o thou cloudy virgin of the world, whose breasts are as scarlet lilies paling before the sun; dandle me in the cradle of thine arms, so that the murmur of thy voice may lull me to a sleep like a pearl lost in the depths of a silent sea. 4. o thou wine-voiced laughter of fainting gloom, who art as a naked faun crushed to death between millstones o

he emperor or eternal time; nor the warrior shout that rocketh the byss of space! i deny thee by the powers of mine understanding; raise me in the unity of thy might, and suckle me at the swol'n breasts of thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 7. o thou god of the nothingness of all things! thou who art neither the golden bull of the heavens; nor the crimsoned fountain of the lusts of men: o thou who reclinest not upon the waggon of night; nor restest thine hand upon the handle of the plough! i deny thee by the powers of mine understanding; urge me in the unity of thy might, and drench me with the red vintage of thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 8. o thou god

the glory and splendour of thy name. 11. ah! but i rejoice in thee, o thou my god; thou crown of unutterable loveliness; thou feather of hyalescent flame; thou all-beholding eye of brightness: yea, i rejoice in thee, thou resplendent everlasting one: o thou vast abysmal ocean of foaming flames! i rejoice, yea, i shout with gladness! till the stars leap like white coursers from the night, and the heavens resound as an army of steel-clad warriors, at the glory and splendour of thy name. 12. ah! but i rejoice in thee, o thou my god; thou star-blaze of undying expectation; thou ibis-throated voice of silence; thou blinding night of understanding: yea, i rejoice in thee, thou white finger of chaotic law; o thou creative cockatrice twined amongst the waters! i rejoice, yea, i shout with gladnes

2. o thou unity of all things: as the hot fire that flameth is too subtle to be held, so art thou, o god my god. i cannot grasp thee, for thou art everywhere; lo! though i hurl me down the scarlet throat of a volcano, there still shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 3. o thou unity of all things: as the moon that waneth and increaseth in the heavens, so art thou, o god my god. i cannot stay thee; for thou art everywhere; lo! though i devour thee, as a dragon devoureth a kid, there still shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 4. o thou unity of all things: as the dust that danceth over the breast of the desert, so art thou, o god my god. i cannot seize thee, for thou art everywhere;

ALEISTER CROWLEY EQUINOX EQ I 3

t my feet in the north, and have said 'i will shroud myself in mystery and in concealment" then repeat the oration "the voice of my higher soul &c, and command the mystic circumambulation. l. move round as usual to the south, and halt, formulating thyself as shrouded in darkness: on the right hand the pillar of fire, on the left the pillar of cloud: both reaching from darkness to the glory of the heavens. m. now move from between these pillars which thou hast formulated to the west, and say "invisible i cannot pass by the gate of the invisible save by virtue of the name of 'darkness" then formulate forcibly about thee the shroud of darkness, and say "darkness is my name, and concealment: i am the great one invisible of the paths of the shades. i am without fear, though veiled in darkness;

arer. and he lets project his astral, and he lets implant therein his consciousness: and his body knows what time his soul passes between the pillars, and prayeth the great prayer of the hierophant. q. and now doth the aspirant's soul re-enter unto his gross form, and he draws in divine extasis of the glory ineffable which is in the bornless beyond. and so meditating doth he arise and lift to the heavens his hand, and his eyes, and his hopes, and concentrating so his will on the glory, low murmurs he the mystic words of power. r. so also doth 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, and standing between them (or formulating them if they be not there, as it appears unto me) so

ALEISTER CROWLEY EQUINOX EQ I 4 2

een subdued, the subconscious thoughts slain; it stretches before us like some unspotted canvas upon which we may write or paint whatever we will. we can produce entrancing sounds at will, beautiful sights at will, subtle tastes and delicious perfumes; and after a time actual forms, living creatures, men and women and elementals. we smite the rock, and the waters flow at our blow; we cry unto the heavens, and fire rushes down and consumes our sacrifice; we become magicians, begetters of illusion, and then, if we allow ourselves to become obsessed by them, a time comes when these illusions will master us, when the children we have begotten will rise up and dethrone us, and we shall be drowned in the waters that now we can no longer control and be burnt up by the flames that mock obedience

tted me to retire" outside bottles full of this sort of occult potassium bromide, this novelette is eminently suited as a moral sedative for young girls when they reach sixteen or thereabouts and are beginning to wonder how they got into this funny world. 334 the devil "let us giggle" theodorus "hush, you have committed a horrible black magical act, you have slept with. leila["a creamy girl "good heavens, sir, i faint; call a policeman" theodorus "become acquainted with the queen of the nymphs. sister helen["nursing expert "a douche, smelling salts, eau de cologne, quinine" theodorus "from the abode of. brotherhood you are expelled["sobs, to the british museum you must go["snuffles, and read["pause 'the secret symbols of the rosicrucians" the devil "tut, tut. dear sisters, the train has st

ALEISTER CROWLEY EQUINOX EQ I 6

ves with it" 21 37. many have arisen, being foolish. they have said "stoop down unto the darkly splendid world, and be wedded to that blind creature of the slime" 38. i who am beyond wisdom and folly, arise and say unto you: achieve both weddings! unite yourselves with both! 39. beware, beware, i say, lest ye seek after the one and lose the other! 40. my adepts stand upright; their head above the heavens, their feet below the hells. 41. but since one is naturally attracted to the angel, another to the demon, let the first strengthen the lower link, the last attach more firmly to the higher. 42. thus shall equilibrium become perfect. i will aid my disciples; as fast as they acquire this balanced power and joy so faster will i push them. 43. they shall in their turn speak from this invisible

vb figvra cc 29 a. a. publication in class d. imprimatur: n. fra a. a. liber resh vel helios. svb figvra cc 0. these are the adorations to be performed by all aspirants to the a. a. 1. let him greet the sun at dawn, facing east, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art ra in thy rising, even unto thee who art ra in thy strength, who travellest over the heavens in thy bark at the uprising of the sun. tahuti standeth in his splendour at the prow, and ra-hoor abideth at the helm. hail unto thee from the abodes of night! 2. also at noon, let him greet the sun, facing south, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art ahathoor in thy triumphing, even unto thee who art ahathoor in thy beauty, who travellest ov

in thy bark at the uprising of the sun. tahuti standeth in his splendour at the prow, and ra-hoor abideth at the helm. hail unto thee from the abodes of night! 2. also at noon, let him greet the sun, facing south, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art ahathoor in thy triumphing, even unto thee who art ahathoor in thy beauty, who travellest over the heavens in thy bark at the mid-course of the sun. tahuti standeth in his splendour at the prow, and ra-hoor abideth at the helm. hail unto thee from the abodes of morning! 3. also, at sunset, let him greet the sun, facing west, 31 giving the sign of his grade. and let him say in a loud voice: hail unto thee who art tum in thy setting, even unto thee who art tum in thy joy, who travellest over the

n thy bark at the down-going of the sun. tahuti standeth in his splendour at the prow, and ra-hoor abideth at the helm. hail unto thee from the abodes of day! 4. lastly, at midnight, let him greet the sun, facing north, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art khephra in thy hiding, even unto thee who art khephra in thy silence, who travellest over the heavens in thy bark at the midnight hour of the sun. tahuti standeth in his splendour at the prow, and ra-hoor abideth at the helm. hail unto thee from the abodes of evening. 5. and after each of these invocations thou shalt give the sign of silence, and afterwards thou shalt perform the adoration that is taught thee by thy superior. and then do thou compose thyself to holy meditation. 6. also it

iver there floated, within that small circle of light, an ark, or as it might be, a coffin. then looking up into that pierced cloud i saw within the light a certain house surrounded by a grove. within, all was dark; yet from it proceeded a ray as silvery as the first ray was golden. and i desired ardently to enter that house. yet, having no wings, the task appeared beyond my human force. then the heavens closed as suddenly as they had opened, and i was left darkling. yet i had this candle of hope, that within the ark, could i reach it, might be some help of knowledge or power whereby that house might be attained. so i swam steadily toward, though with some fear, for the eddies in that great stream were numerous, and my sole guide was a slender snake of light that moved upon the water. or s

ALEXANDRIAN BOOK OF SHADOWS OCCULT

nvisible. i conjure thee anew by the holy name aradia and by the holy name cernunnos; i conjure thee, o sword (athame, that thou servest me for a protection in all adversities; so aid me now! again the man asperges, and the woman censes, and the weapon is returned to the pentacle, saying: both "i conjure thee, o sword (athame) of steel, by the great gods and gentle goddesses, by the virtue of the heavens, of the stars and of the spirits who preside over them, that thou mayest receive such virtue that i may obtain the end i desire in all things wherein i shall use thee, by the power of aradia and cernunnos. the partner gives the fivefold kiss unto the owner of the weapon. if the owner is not present, or if the weapon is jointly owned by them both, the man will give the fivefold kiss to the

us] o circle of stars [kiss] whereof our father is but the younger brother [kiss] marvel beyond imagination, soul of infinite space, before whom time is bewildered and understanding dark, not unto thee may we attain unless thine image be love [kiss] therefore by seed and root, by stem and bud, by leaf and flower and fruit, do we invoke thee, o queen of space, o dew of light, continuous one of the heavens [kiss] let it be ever thus, that men speak not of thee as one, but as none; and let them not speak of thee at all, since thou art continuous. for thou art the point within the circle [kiss] which we adore [kiss] the fount of life without which we would not be [kiss] and in this way are erected the holy twin pillars [kiss breasts, left then right] in beauty and in strength were they erected

r, as the moon bewitches the midnight air. evoke thy powers that potent bide in shining stream and the secret tide, in fiery flame by starlight pale, in shadowy host that rides the gale. and by the ferndrakes, faerie haunted, of forests wild and woods enchanted. come, o come! to the heartbeat's drum! come to us who gather below, when the broad white moon is climbing slow. through the stars to the heavens' height, we hear thy hoofs on the wind of night! as black tree branches shake and sigh, by joy and terror we know thee nigh. we speak the spell thy power unlocks, at solstice sabbath and equinox" notes l lots of published sources for this one, in several variants l michael harrison's the roots of witchcraft attempts to explain it. published sources include: doreen valiente witchcraft for t

ands in the south with the coveners in a circle, alternately man and woman, about the cauldron between them. the circle now moves slowly deosil once about the circle. as each passes the hps they kiss her upon the cheek; as they pass the hp, he hands each one a candle which is lit from the balefire. coveners dance slowly deosil as the hp calls: hp: queen of the moon, queen of the sun, queen of the heavens, queen of the stars, queen of the waters, queen of the earth, bring to us the child of promise! it is the great mother who gives birth to him; it is the lord of life who is born again. darkness and tears are set aside when the sun shall come up early. golden sun of hill and mountain, illumine the land, illumine the world, illumine the seas, illumine the rivers, sorrows be laid, joy to the

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

ein hints, our entire solar system is but a sphere, colouring is given to the deduction that it, in its turn, may be but a cosmic atom; thus we would have a place within a still larger scheme, and have a centre around which our system rotates, and in which it is as the electron to the atom. we have been told by astronomers that our entire system is probably revolving around a central point in the heavens. thus the basic idea which i have sought to emphasise can be traced all the way up, through the atom of the chemist and physicist, through man, through the energising life of a planet, up to the logos, the deity of our solar system, the intelligence or life which lies back of all manifestation or of nature, and on to some greater scheme in which even our god has to play his part and to fin

our endeavour. the old books of the east have held secreted for many ages the truth about much which is only now beginning to sink into the consciousness of the occidental. they taught the radio-activity of matter thousands of years ago, and so perhaps, after all, there may be an equal amount of truth in their teaching about the constellations. perhaps in the stars that we can see in the distant heavens, and in the life that is evolving within them, we have the objective of our solar logos, and the influences that are flowing towards him, attracting him towards them, and making him, in due course of time, radio-active. in the eastern books they say that in the sun sirius lies the source of wisdom, and that the influence or the energy of love emanates from there. then they say that there i

h animates all matter, they may perhaps represent the negative aspect, whose polar opposite, or the positive aspect, is their seven husbands, the seven stars of the great bear. perhaps the union of these two is what produces our solar system. perhaps these two types of energy, one from the pleiades and the other from the great bear, meet, and in their conjunction produce that blazing forth in the heavens which we call our solar system. the relationship of these two constellations, or rather their subjective relationship, must surely have some basis in fact, or we would not have it hinted at in the different mythologies. there must be something that connects them, out of all the myriads of constellations, with our solar system. but when we endeavour to give it a purely physical application

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

s sang together" dissonance yet sounds forth, and discord arises from many systems, but in the progression of the aeons an ordered harmony will eventuate, and the day will dawn when (if we dare speak of eternities in the terms of time) the sound of the perfected universe will resound to the uttermost bounds of the furthest constellation. then will be known the mystery of "the marriage song of the heavens" five points to remember the reader is also asked to remember and weigh certain ideas prior to taking up the study of initiation. due to the extreme complexity of the matter it is an utter impossibility for us to do more than get a general idea of the scheme; hence the futility of dogmatism. we can do no more than sense a fraction of some wonderful whole, utterly beyond the reach of our co

2. the rod of the one initiator is hidden in "the east" a definite planetary location. 3. the rod of the solar logos is hidden in "the heart of the sun" that mysterious subjective sphere which lies back of our physical sun, and of which our physical sun is but the environing shield and envelope. 4. the rod of the cosmic logos associated with our solar logos is secreted in that central spot in the heavens around which our solar system revolves, and which is termed "the central spiritual sun" one rod is charged anew at shamballa for each new world teacher; the rod of sanat kumara is charged afresh at each recurring world period, and therefore seven times in the history of a planetary scheme. the logoic rod of power is electrified at the recurrence of each new period of creation, or for each

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

fire copyright 1998 lucis trust sphere of blue felt the vibration and answering, roused herself and hastened to the call. the second, with wise insistence, hearing the first sound forth, knowing the hour had likewise come, echoed the sound or note quadruple. this fourfold reverberation circled the gamut of the spheres. again it was sent forth. three times the note was sounded, pealing across the heavens. at the third intoning came the answer to the call. vibrant as a key attuned, the eternal primary replied. the blue to the dense one answered and responded to the need. quivering the sphere heard the third take up the note, pealing it forth, a full-toned chord smote on the ears of the watchers of the flame. the lords of flame arose and prepared themselves. it was decision's hour. the seven

essence by means of the three great groups of atoms. three are the atoms and threefold the radiation. the inner core of fire hides itself and is known only through radiation and that which radiates. only after the blaze dies out and the heat is no longer felt can the fire be known- 22- a treatise on cosmic fire copyright 1998 lucis trust stanza xiii through the band of violet that encircleth the heavens passeth the globe of purple dark. it passeth and returneth not. it becometh enrapt in the blue. three times the blue enfoldeth, and when the cycle is completed the purple fadeth and is merged into the rose, and the path again is traversed. three the great colours in the cycle that counteth as the fourth, violet, blue and rose, with the basic purple in revolution. four are the colours secon

ses the active growth of that in which it is embedded and causes that upward pushing which brings into manifestation all that is found in the kingdoms of nature. radiatory fire causes the continued growth of that which has progressed, under the influence of latent fire, to a point receptive of the radiatory. let us tabulate it thus: systemic or macrocosmic: the solar logos or the grand man of the heavens- 31- a treatise on cosmic fire copyright 1998 lucis trust latent or interior fire produces the internal heat which makes the solar system productive of all forms of life. it is the inherent warmth that causes all fertilisation, whether human, animal, or vegetable. active or radiatory fire retains in life and causes the evolution of all that has evolved into objectivity by means of latent f

to the physical body as the logos on the cosmic astral plane stands to his system. as we continue the study we will work out the correspondence in the cosmos, the system, and in the three worlds, for we need to remember that the analogy must be perfect. 1. man, the microcosm, the manifesting monad, or one. 2. the heavenly man, the planetary logos, or the manifesting group. 3. the grand man of the heavens, the macrocosm, the solar logos, the manifestation of all groups and of all evolutions within his body, the solar system. all these bodies the body of a man, a planetary logos, and a solar logos are the product of desire originating on the planes of abstract mind, whether cosmic, systemic, or mind in the three worlds, whether cosmic desire-mind or human desire-mind, and all their bodies ar

this vitalised cord, and apart from the seven centres within the web (which correspond to the sacred centres, and of which the spleen is frequently counted as one) it has the two above mentioned, which make with the spleen a triangle of activity. the etheric web of the solar system is of an analogous nature, and likewise has its three receptive centres for cosmic prana. the mysterious band in the heavens, which we call the milky way (s. d. ii.250) is closely connected with cosmic prana, or that cosmic vitality or nourishment which vitalises the solar etheric system. 2. the assimilator of prana. the process of assimilation is carried on in this triangle, and the prana which enters into either centre, circulates three times around the triangle before being transmitted to all parts of the eth

ALICE A BAILEY05 THE LIGHT OF THE SOUL

. living for a mundane period, therefore in incarnation during a world period, 4. goodly to behold, for the sons of god are luminous, radiant and full of beauty, 5. delighting in love, for love is the characteristic of the soul, and all sons of god, or sons of mind reveal the love of the father, 6. possessing bodies of their own "not caused by parents" that body "not made by hands, eternal in the heavens" mentioned by st. paul. in connection with the fourth world, vyasa notes that it is the world of mastery, therefore the home of the masters, and all liberated souls whose "food is contemplation" and whose lives are "for a thousand mundane periods" therefore who have immortality. then he describes the three highest planes, with the great existences who are the lives of those planes and in w

at the moon is the symbol of matter, whereas the sun in its aspect of light is the symbol of the soul, he will have no difficulty in ascertaining the meaning of the two sutras we have just considered. one deals with the soul and the various states of consciousness; the other deals with the body, the vehicle of consciousness. one concerns the body incorruptible, not made with hands, eternal in the heavens. the other deals with the "lunar mansions (as one translator calls it) and with the home of the soul in the three worlds of human endeavour. we must be careful however to remember that the moon aspect is the governing one in all the kingdoms below the human, whilst the sun aspect should dominate in the human. a knowledge of the lunar mansions or of forms would give an understanding of the

it here to say that this sutra forms the background for all astrological investigation and from an appreciation of its meaning will eventuate an understanding of: 1. the relation of our solar system to the other six constellations which (with ours) form the seven force centres of which the seven great spiritual influences of our system are the reflections and agents. 2. the path of our sun in the heavens and the twelve signs of the zodiac through which our sun apparently passes. therefore it will be apparent that this sutra is the key to the purpose of the seven and the twelve upon which all our creative processes are built- 167- the light of the soul copyright 1998 lucis trust 3. the meaning of the twelve labours of hercules in their relation to man, the microcosm. 4. the purpose of our p

one or other of the centres; through each one of the centres is the door to a certain plane of the planetary spheres. when the disciple has worked out into his life in correct realization the various means of yoga dealt with in the previous books, certain keys and knowledge, certain words and formulas, can be entrusted to him which will, through concentrated meditation give him the freedom of the heavens and the right to pass through certain gateways into the kingdom of god. 43. when that which veils the light is done away with, then comes the state of being called discarnate (or disembodied, freed from the modification of the thinking principle. this is the state of illumination. again, we have a free, rather than a literal translation, and in this the true sense of the archaic terms used

s are held in being. gradually there dawns on him a true understanding of the significance of the words "made in the image of god" his "consciousness is one and yet has produced the varied forms of the many" within his little cosmos, and what is true of him is true of his great prototype, the heavenly man, the planetary logos, and true again of the prototype of his prototype, the grand man of the heavens, the solar logos, god in manifestation through the solar system. 6. among the forms which consciousness assumes, only that which is the result of meditation is free from latent karma. forms are the result of desire. meditation of the right kind is a purely mental process and into it desire enters not. forms are the result of an outward-going urge or tendency. meditation is the- 212- the li

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ht; he sees the beloved; he touches heights of awareness, but his approach, in the majority of cases, has been the heart approach, and has involved feeling, sensory perception, and emotion. the result has been ecstasy. his technique has been that of devotion, discipline, an emotional striving forward, the "lifting up of the heart unto the lord" the "vision of the beloved" and "the marriage in the heavens" the pouring out of the love nature at the feet of the beloved, and consequent ecstasy. afterwards, if we are to believe the writings of the mystics themselves, there has followed a period of readjustment to the life of every day, and, frequently, a sense of depression and disappointment that the high moment has passed, coupled with an inability to speak with clarity of that which has been

uratively, the feet are fleet to speed to the beloved, and the interplay between the lover and the loved one is great, but always there is the sense of duality, of something other or beyond that which has been reached. this must be held in consciousness as long as possible or else the ecstatic vision will disappear, the clouds will veil the sun, and the world, with all its cares, will obscure the heavens. we are told in mysticism that ecstasy, physically considered, is trance. it is a state of rapture, and can be either good or bad. evelyn underhill quotes father malaval as follows "the great doctors of the mystic life teach that there are two sorts of rapture which must be carefully distinguished. the first are produced in persons but little advanced in the way, and still full of selfhood

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

wareness which is that of the soul of the planetary life, a group consciousness which brings with it faculties and knowledge of a different order than that in the animal soul. these supersede eventually the powers of the animal soul which limit, distort, and imprison, and give man a range of contacts and a knowledge which is infallible, free from error, and which admits him to "the freedom of the heavens. the effect of the free play of the soul of man serves to demonstrate the fallibility and relative uselessness of the powers of the animal soul. all i desire to do here is to show the two senses in which the word "psychic" is 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

property suffices not but brings sorrow. thus in time they learn the principles. the second set of principles is learnt through renunciation and service. a man looks away (having learnt first principles) from the things of the personality and in service learns the power of love in its occult significance. he spends and consequently receives; he lives the life of renunciation and the wealth of the heavens pours in on him; he gives all and is full to completeness; he asks nothing for himself and is the richest man on earth. first principles deal with the differentiated unit and with evolution through heterogeneity. principles such as the race is learning now have to do with groups; the question is not "what will be best for the man" but "what will be best for the many" and only those who can

of the sacral centre, focussed hitherto on the work of physical creation and generation and therefore the source of physical sex life and interest, are sublimated, re-oriented and carried up to the throat centre, then the aspirant becomes a conscious creative force in the higher worlds; he enters within the veil, and begins to create the pattern of things which will bring about eventually the new heavens and the new earth. when the energies of the solar plexus expressions hitherto of the potent desire nature, feeding the emotional life of the personality are equally transmuted and re-oriented, then they are carried to the heart centre and there is brought about as a result a realisation of group consciousness, of group love, and group purpose which makes the aspirant a server of humanity a

to will. these words relate to the ultimate achievement, when, by an act of the combined will of the soul and of the lower man, unification and realisation are brought about. it concerns the centre at the base of the spine. to know. these words concern the ajna centre, the centre between the eyebrows. a hint lies in the words 'let the mother know the father. it has relation to the marriage in the heavens. to dare. these words give the clue to the subordination of the personality, and have a close connection with the solar plexus, the great clearing house of desire and of the astral forces, and also the main centre of the transmutative work. to be silent. this phrase relates to the transmutation of the lower creative energy into the higher creative life. the sacral centre has to relapse int

ndividual conditions producing depression, into the depths of a world reaction. this world glamour with its devitalising and depressing results has its roots in various factors which we have only the time to briefly indicate: a. astrological factors, either affecting the planetary chart and hence individuals, or primarily racial. these two factors are oft overlooked. b. the path of the sun in the heavens. the southern path tends to a lowered vibratory influence and aspirants should bear this in mind in autumn and the early winter months. c. the dark half of the moon, the period towards the end of the waning moon, and the early new moon. this, as you well know, affects the meditation work. d. psychological factors and mass inhibitions due undoubtedly to forces external to the planet and to

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

ve what is needed to the seeker. quality..the dual aspects of desire. 3. lower the thread. unfold the way. link man with god. arise. quality..power to reveal the path. 4. all flowers are thine. settle the roots in mud, the flowers in sun. prove mud and sun, and roots and flowers are one. quality..power to express divinity. growth. 5. roll and return, and roll again. cycle around the circle of the heavens. prove all is one. quality..the harmony of the spheres. 6. colour the sound. sound forth the colour. produce the notes and see them pass into the shades, which in their turn produce the sounds. thus all are seen as one. quality..the synthesis of true beauty. this instruction on the rays is of deeper significance than can as yet be comprehended. careful systematic study and a sane refrainin

fire. study it and seek to understand the significance of this process. in the understanding of these aspects of light comes a truer perspective as to the nature of the fires in the human expression of divinity. it must never be forgotten that the soul of all things, the anima mundi, as it expresses itself through all the four kingdoms in nature, is that which gives to our planet its light in the heavens. the planetary light is the sum total of the light, dim and uncertain, to be found in all atoms of radiatory and vibratory matter or substance, which compos