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nsidered the gnostics heretical, or heretics. kether: the first emanation on the tree of life. occultists identify kether as the state of consciousness where creation merges with the veils of nonexistence. kether lies on the middle pillar and transcends the duality of chokmah (male) and binah (female) which lie immediately below on the tree. it is therefore symbolized in mystical tradition by the heavenly androgyne (male and female united in one) and represents a state of mystical transcendence and union with the supreme. it is compared to satori and nirvana. chokmah: the second emanation on the tree of life, following kether. occultists identify chokmah with the great father, the giver of the seminal spark of life which is potent only when it enters the womb of the great mother, binah. fr

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

s consisted the favour of fortune, for the people, in dressing up their wives as men, had thought of nothing but swelling the apparent numbers of their warriors. i need scarcely remind the reader, that this mythical interpretation of the lombard name is a false one, for au the credit it found in the mid. ages^ there is one more feature in the legend that must not escape our notice. wodan from his heavenly dwelling loolis doum on the earth through a window, which exactly agrees with on. descriptions. osinn has a throne named fflicfshicdf, sitting on which he can survey the whole world, and hear all that goes on among men]?ar er einn stasr er hlisscialf heitir, oc)?aer osiun settiz jjar i hasoeti, oc ?a sd hann of alia heima, oc vissi aua luti, j?a er hann sa (there is a stead that h. hight

es are meant. we may liowever imagine onii, woma as an air-god, like the hindu indras, whose rush is heard in the sky at break of day, in the din of battle, and the tramp of the' furious host (see suppl. precisely as the souls of slain warriors arrive at indra's heaven^ the victory-dispensing god of our ancestors takes up the heroes that fall in fight, into his fellowship, into his army, into his heavenly dwelling. probably it has been the belief of all good men, tliat after death they would be admitted to a closer communion witli deity. dying is therefore, even according to the christian view, called goiuff to god, turning home to god: in as. metodsceaft seon, beow. 2360. ca?dm. 104,31. or seeking, visiting god: os. god suokian, hel. 174:,26; fadar suohion, hel. 143, 23; ujjodashem, lioht

sivege, heinricus de wodcnsiveghe (lenz) brandenb. urk. p. 74 (anno 1273, 161 (anno 1301. later, wutenswege, godenscmvege, gutensivegen, conf. ledebur n. arch. 2, 165, 170. gero ex familia wodcnswcgiorum, ann. magdeb. in chron. marienthal. meibom 3, 263. i would mention here the lustration der iwninges stratc, ea. 69; in the uplandslag vidherb, balkr 23, 7 the highway is called harlsveg, like the heavenly wain above. but we shall have to raise a doubt by and by, whether the notion of way, via, is contained at all in wodensweg. plainer, and more to the purpose, appear the names of certain mountains, which in heathen times were sacred to the service of the god. at sigt^s hergi, ssem. 248^ othenshcrg, now onsherg, on the danish i. of samsoe; odeoisherg in schonen. godesberg near bonn, in docs

e a nom. ju, jus, though it has survived only in the compound jupiter= jus pater, zeu9 irarrip. for, the initial in jus, jovis [pronounce j as y] seems to be a mere softening of the fuller dj in djus, djovis, wliich has preserved itself in dijovis, just as zeu9 presupposes an older jey? which was actually preserved in the ^olic dialect. these greek and latin words likewise contain the idea of the heavenly god, i.e, a personification of the sky. dium, divum is the vault of heaven, and zeus is the son of heaven, ovpavov vio, ovpduio, zev; awepi vaiwv (see suppl. but apart from 'dyaus, zeus and jupiter' the three common nouns devas (sansk, 6e6divinity; they are related to the first three, yet distinct from them. the lat, deus might seem to come near

ifiriv, and kiemas ku/xtj haims. 3 if, as hinted on p. 26, 8'ios deus were conn, with se'co, the notion of binding must have arisen hrst out of the divine band, which is hardly conceivable. zio. 195 root div, tiv (splendcre^ if the earthborn tuisco, the ancestral god of our nation, stands (as zeuss p. 72 has acutely suggested) for tivisco, tiusco, it shews on its very face the meaning of a divine heavenly being, leaving it an open question whether we will choose to understand it of wuotan or any other god, barring always tius himself, from whom it is derived (see suppl. the light of day is a notion that borders on that of heaven, and it was likewise honoured with personification as a god: lucetiuni jovem appellabant, quod eum lucis esse causam credebant; festus sub v. to begin with, dies (

overain deity in general, pretty much as we found, connected with the proper names zio, zeus, the more general term deus, 6eogods became an abomination to the christians, and a gothic vodans or thunrs would have grated harshly on the ear; this one expression, like the primitive guj? itself, could remain yet a long time without offence, and signify by turns the heavenly lord and an earthly one. it is true, the names do not correspond quite exactly. the on. freyr gen. freys, which saxo gives quite correctly in its danish form as fro gen. fros (whence froso, fro's island, the swed. likewise fro, ought to be in gothic fraus or fravis^ instead of which, every page of ulphilas shows /raiya gen. fniujins, translating kvplo; on the other hand, the on. dialect l

4 7 INITIATION CEREMONY

he holy name reconstituting the destroyed world from the waters. it is to be noted that the symbol of the sign pisces is formed of the two lunar crescents of gedulah and geburah bound together, and thus shows the lunar nature of the sign. the dogs are the jackals of the egyptian anubis, guarding the gates of the east and of the west, shown by the two towers, between which lies the path of all the heavenly bodies ever rising in the east and setting in the west. the crayfish is the sign cancer, and was anciently the scarabus or khephra, the emblem of the sun below the horizon as he ever is when the moon is increasing above. also when the sun is in the sign pisces, the moon will be well in her increase in cancer as shown by the crayfish emblem. hiero: leads practicus to tablet of the serpent

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

to 20 april. colour: red. a cardinal fire sign, for all matters of the self and of identity, for rituals of innovation, courage assertiveness and action. ruled by mars. taurus, the bull: 21 april to 21 may. colour: pink. a fixed earth sign, for rituals concerning all kinds of material matters and security, also for patience and caution if the way ahead seems hazardous. ruled by venus. gemini, the heavenly twins: 22 may to 21 june. colour: yellow or pale grey. a mutable air sign, for spells concerning communication, learning, choices, adaptability and short-distance travel. ruled by mercury. cancer, the crab: 22 june to 22 july. colour: silver. a cardinal water sign, for spells concerning the home and family, especially for protection and for gentle love and friendship. ruled by the moon. l

by polluted places and, especially, water. cleansing using the forces of nature leave your artefact(s) on a piece of white silk in a sheltered, safe place out of doors or near an open door where children, pets or the curious cannot reach them. begin at dusk where they can absorb the light of the sun, the moon and the stars, for 24 hours. this will be effective even if you cannot see any of these heavenly bodies in the sky. charge at the time of the waxing moon to the full moon if possible; if not, let them stand for 48 hours. if the moon is waning and so not good for energising, create a circle of alternate moonstones and crystal quartz for the powers of the sun and moon, and leave the tools within this circle for the full 48- hour cycle. sprinkle the tools with nine drops of sacred water

is another day. he is also guardian of the young. he is depicted with a pilgrim's stick, a wallet and a fish, showing the way and offering sustenance to all who ask. raphael stands in the east and his colour is yellow. michael archangel of the sun and light, michael is the warrior angel. he appeared to moses as the fire in the burning bush and saved daniel from the lions' den. as commander of the heavenly hosts, michael, with his flaming sword, drove satan and his fallen angels out of the celestial realms; as angel of judgement, he also carries a scale for weighing the souls of the dead. according to the koran, the cherubim were created from michael's tears. he offers power to overcome any obstacles and challenges, and brings wisdom and illumination as to the right path. michael stands in

estial realms; as angel of judgement, he also carries a scale for weighing the souls of the dead. according to the koran, the cherubim were created from michael's tears. he offers power to overcome any obstacles and challenges, and brings wisdom and illumination as to the right path. michael stands in the south and his colour is gold. gabriel archangel of the moon, the messenger archangel and the heavenly awakener, gabriel appears many times in the bible. he visited the virgin mary and her cousin elizabeth, mother of john the baptist, to tell them that they were to bear sons who would lead mankind to salvation. it was gabriel who parted the waters of the red sea so that the hebrews could escape from the pharaoh's soldiers. gabriel is usually pictured holding a sceptre or lily. to the follo

ABRAMELIN2

rue characters represent the formulas of the currents of the hidden forces of nature and true ceremonies are the keys of bringing the same into action. 13 it seems again to me here that abraham the jew stretches the matter too far. it is perfectly and utterly true without doubt that angelic magic is higher than that form of talismanic magic which has its basis in the astrological positions of the heavenly bodies; and can therefore do more, and be also independent of astrological considerations, because the matter is relegated to a higher plane than this' and one wherein the laws of physical nature do not obtain. but certainly when working with the rays of the sun, we shall more easily find his occult force of heat attainable when he himself is producing that effect upon the earth, i.e, whe

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

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

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

industrially inferior man. ecce qui tollit peccata mundi. and a rock group from england, home of the anglican heresy, sings of "sympathy" for the devil. pazuzu. tiamat. the seven deadly sins. the fear of lovecraft. the pride of crowley. the lunar landing was the symbolic manifestation of man's newly acquired potential power to alter the nature- and perhaps, via nuclear weapons, the course- of the heavenly bodies, the zonei, the elder gods. it has a power the ancient ones have been waiting for, for millennia, and it is now within their grasp. the next century may deliver unto mankind this awesome power and responsibility, and will leave him knocking on the dread doors of the azonei, the igigi, approaching the barrier that keeps out the absu. and one day, without the benefit of necronomicon

r, the greek spelling of enki was ea, by which he is most commonly known in the european texts which treat of sumeriology. in the greek alphabet, ea would appear as ha. q.e.d: aum.ha betrays the essential sumerian character of that book. after the initial testimony, we come to the chapter entitles "of the zonei and their attributes, zonei is, of course a greek word and refers to the planetary, or heavenly bodies; for they are "zoned, i.e, having set courses and spheres. they are also known as such in the chaldean oracles. the 'spirits' or bodies that exist beyond the zonei are called the azonei, meaning "un-zoned. whether this refers to the so-called "fixed" stars (having no sphere ascertainable to the early astronomers) or the comets, is unknown to the editor. whatever the case may be, th

ALEISTER CROWLEY BOOK OF LIES

ection. also there are little meringues with cream and chestnut-pulp, very velvety seductions. sail i not toward laylah within seven days? be not sad at heart, o prophet; the babble of the apes will presently begin. nay, rejoice exceedingly; for after all the babble of the apes the silence of the night. book of lies get any book for free on: www.abika.com 143 [146] commentary( xi-eta) manna was a heavenly cake which, in the legend, fed the children of israel in the wilderness. the author laments the failure of his mission to mankind, but comforts himself with the following reflections (1) he enjoys the advantages of solitude (2) previous prophets encountered similar difficulties in convincing their hearers (3) their food was not equal to that obtainable at rumpelmayer's (4) in a few days i

ALEISTER CROWLEY LIBER 777

deptus major boils 6 a majestic king, a child, a crucified god 5 =68 adeptus minor 2nd order 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

ALEISTER CROWLEY LIBER CHANOKH

hat sephirah in the qabalistic world corresponding (thus fire atziluth, water briah, etc. regardie gives the positions of binah through to geburah differently; zalewski (1990) gives the same reading as chanokh, stating this arrangement appears in westcott s notanda to the g.d. enochian papers. 14: in addition the upper six are referred to the planets according to the scheme in 777 col. cxxiv, the heavenly hexagram, and to the tarot trumps corresponding. 15: see regardie (ed, the golden dawn, vol. iv. 16: suit by element of lesser angle, rank by element of column; so in the lesser angles of water, the square with the left and right sides referred to fire is attributed to the knight of cups. 17: each square is additionally referred to one of the 16 figures of geomancy, and to one of the sign

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ugh in a less degree, is the mass. we may also mention many of the degrees in freemasonry, particularly the third. the 5 degree= 6square ritual published in no. iii of the equinox is another example. in the case of bacchus, one commemorates firstly his birth of a mortal mother who has yielded her treasure-house to the father of all, of the jealousy and rage excited by this incarnation, and of the heavenly protection afforded to the infant. next should be commemorated the journeying westward upon an ass. now comes the great scene of the drama: the gentle, exquisite youth with his following (chiefly composed of women) seems to threaten the established order of things, and that established order takes steps to put an end to the upstart. we find dionysus confronting the angry king, not with de

s: the hexagram: 12: mercury 8: mercury: left lower point: 13: moon 9: silver: bottom point: 14: venus 7: copper: right lower point: 21: jupiter 4: tin: right upper point: 27: mars 5: iron: left upper point: 30: sun 6: gold: centre point: 31: saturn 3: lead: top point: 319 table iv :xcvii: cxvii: cxviii: cxxiv: cxxxiii :key scale:parts: the: the chakkras or: the: titles and: of: soul: centres of :heavenly: attributions of: the:(hindu: prana :hexagram: the wand suit: soul (hinduism (clubs: 0: 1 :ychydh:atma :sahasrara (above: jupiter :the root of the: head: powers of fire: 2 :chyh :buddhi :ajna (pineal: mercury :mars in aries: gland: dominion: 3 :nshmh :higher :visuddhi: moon :sun in aries esta: manas (larynx:[saturn: blished strength: daath: 4: venus :venus in aries: perfected work: 5 :low

ALEISTER CROWLEY MEDITATION

y the transition from the ancient to the modern tarot; the suit "hearts" in old packs of cards, and even in modern spanish and italian cards, is called "cups) is the letter "mem (the hebrew word for water, which has for its tarot trump the hanged man. this hanged man represents the adept hanging by one heel from a gallows, which is in the shape of the letter daleth- the letter of the empress, the heavenly venus in the tarot. his legs form a cross, his arms a triangle, as if by his equilibrium and self-sacrifice he were bringing the light down and establishing it even in the abyss. elementary as this is, it is a very satisfactory hieroglyph of the great work, though the student is warned that the obvious sentimental interpretation will have to be discarded as soon as it has been understood

ll remain mired in falsehood. the religious taunt the scientific man with this open-mindedness, with this adaptability "tell a lie and stick to it" is "their" golden rule. 97 diagram on this page: the sigillum dei aemeth pantacle, taken from the version in the equinox. this caption below "the sigillum dei aemeth, a pantacle made by dr. john dee. 98 chapter ix the pantacle as the magick cup is the heavenly food of the magus, so is the magick pantacle his earthly food. the wand was his divine force, and the sword his human force. the cup is hollow to receive the influence from above. the pantacle is flat like the fertile plains of earth. the name pantacle implies an image of the all "omne in parvo" but this is by a magical transformation of the pantacle. just as we made the sword symbolical

ALEISTER CROWLEY SEPHER SEPHIROTH

lpwm female; yoni hbqn demon; injurer qyzm 158 arrows mycyx to suffocate qnx balances (ch) nynz)m eternal, perpetual, enduring yxcn 159 surpassing whiteness (see 934 )nycwb point hdqn 160 thine eyes (pl; gnot h written; see 150& i.r.q. 652) kyny( silver psk fell down lpn a rock, stone (ls a tree c( thy face (ez. 3:8) kynp image mlc cain nyq to be lovely, pleasant m(n existing, stable myyq 161 the heavenly man (lit. the gprimordial h or gexalted h man) h)ly( md) the congregation of the eternal hwhy lhq 162 the sum of the letters of the lesser beard, if n= 14, etc (see 1350) son of the right hand nymynb colour (bc 163 he, the lord god ynd) myhl )wh woman, wife hbqwn 164 the pillars (see 79) mydm( ye shall cleave myqbdx outer; civil (as opposed to sacred) nwcyx 165 strength (ez.3:8) myqzx to

migated trw+q defective *nzx 716 a matron )tynwr+m a trial, an experiment *nwxb miry *nwy 717 zayin: a sword *nyz 718 wise( ghe will understand that? h *nbyw arrows *mycyx 720 call to mind, account ytb#x thy navel (ct. 7:2) krr# wine *nyy honest; so, thus, just so, such, so much *nk image *mlc to be lovely, pleasant *m(n existing, stable *myyq 721 the primordial point hnw#)r hdqn vision *nwzx the heavenly man (lit. the gprimordial h or gexalted h man *h)ly( md) 722 the voice of the trumpet rpw# lwq in, so, thus, then *nkb 723 he, the lord god *ynd) myhl )wh 724 the end of the days mymyh tyrx) a leader, chief, judge *nyyd the pillars (see 79 *mydm( ye shall cleave *myqbdx 725 priest *nhk strength (ez.3:8 *myqzx to make them know (ps. 25:4 *m(ydwhl 726 vitriol (a notariqon of gvisita interio

ALEISTER CROWLEY TAO TEH KING

ered from misunderstanding of this. 3. the wise man is foursquare, and avoideth aggression; his corners do not injure others. he moveth in a straight line((according to his will) and turneth not aside therefrom; he is brilliant((like a star) but doth not blind with his brightness((because he keeps to his own orbit) 64 chapter lix warding the tao. 1. to balance our earthly nature and cultivate our heavenly nature, tread the middle path. 2. this middle path alone leadeth to the timely return to the true nature. this timely return resulteth from the constant gathering of magick powers((teh) with that gathering cometh control. this control we know to be without limit((like the tao) and he who knoweth the limitless may rule the state. 3. he who possesseth the tao continueth long. he is like a p

ALEISTER CROWLEY THE I CHING

eum) a(strum) publication in class b 1 khien lingam of lingam- khien originating from the term, piercing advantageous, right and firm. the dragon lurks: it is no time to act. the dragon's in the field: now make thy pact. be active, watchful, using care and tact. the dragon leaps; a bursting cataract. the dragon ploughs the sky with pace exact. exceed not, dragon; lest thy force react (if all this heavenly hosts of dragons lacked their heads, good fortune would become a fact) 2 the khwan hexagram yoni of yoni- khwan: great, originating, right and fair, piercing and helpful, firm as in the mare. if the true man should move, his feet will stray; for him to follow is his proper way. hoar-frost! the strong one cometh by and by. straight, square and great, advantage springs to aye. maintain, but

ALEISTER CROWLEY THE QABALAH

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 epithets indiscriminately to either. such epithets are the concealed of the concealed, the ancient of t

the queen (in some senses this is the christian trinity of father, son and holy spirit, which in their highest divine nature are symbolized by the first three sephiroth, kether, chokmah, and binah) it is the trinity which created the world, or, in qabalistic language, the universe was born from the union of the crowned king and queen. but according to the qabalah, before the complete form of the heavenly man (the ten sephiroth) was produced, there were certain primordial worlds created, but these could not subsist, as the equilibrium of balance was not yet perfect, and they were convulsed by the unbalanced force, and destroyed.22 these primordial worlds are called the kings of ancient time and the kings 21 sometimes \yyjh u, otz ha-chayim, thus making possible the fudging of a different s

ALEISTER CROWLEY THE SWORD OF SONG

jesus. john iii. 16* its importance. its implied meaning. samadhi-dak,51 convenient to travel to maha meru,52 or gaurisankar s53 keen white wedge spearing the mighty dome of blue, 340 or chogo s54 mighty flying edge shearing across the firmament, but, first, to that exact event you christians celebrate to-day. we stand where the disciples stood 345 and see the master float away into that cloudlet heavenly-hued receiving him from mortal sight. which of his sayings prove the true, lightning-bescrawled athwart the blue? 350 i say not, which in hearts aright are treasured? but, what after ages engrave on history s iron pages? this is the one word of our lord; i bring not peace; i bring a sword. 355 in this the history of the west55 bears him out well. how stands the test? one-third a century s

he excellent foppery of the world, that, when we are sick in fortune, often the surfeit of our own behaviour, we make guilty notes to ascension day and pentecost. blind chesterton is sure to err, and scan my work in vain; i am my own interpreter, and i will make it plain. note to introduction notes 47 of our disasters the sun, the moon, and the stars; as if we were villains by necessity, fools by heavenly compulsion, knaves, thieves, and treachers by spherical predominance, drunkards, liars, and adulterers by an enforced obedience of planetary influence; and all that we are evil in, by a divine thrusting on; an admirable evasion of whoremaster man, to lay his goatish disposition to the charge of a star! my father compounded with my mother under the dragon s tail, and my nativity was under

ALEISTER CROWLEY EQ I 1

on of silver trembles glowing with beams of opalescent light- mystic and wonderful. in her right hand she holds a sistrum, and chimes forth the music of the earth, and in her left an asp twisted to the prow of a boat of gold, wherein lie the mysteries of heaven. then clear and sweet as the breath of the hillside, i heard a voice, as of the winds across a silver harp, saying: i am the queen of the heavenly ones, of the gods, and of the goddesses, united in one form. i am she who was, who is, and will be; my form is one, my name is manifold; under the palm-trees, and in the deserts, in the valleys, and on the snowy mountains, mankind pays me homage, and thunders forth praises to my name. yet i am nameless in the deep, as amongst the lightsome mountains of the sky. some call me mother of the

ALEISTER CROWLEY EQ I 5

sephira; which therefore may be said to be the malkuth or the number ten of the hidden sephiroth. thus "kether is in malkuth and malkuth is in kether" or as an alchemical author of great repute (thomas vaughan, better known as eugenius philalethes) says, 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 inasmuch as negative existence is the subject incapable of definition, as i have before shown, it is rather considered by the qabalists as depending back from the number of unity than as a separate consideration therefrom; therefore they frequently apply the same terms and epithets indiscriminately to either. such epithets are "the concealed of the concealed "the ancient of th

e queen (in some senses this is the christian trinity of father, son, and holy spirit, which in their highest divine nature are symbolised by the first three sephiroth, kether, chokmah, and binah) it is the trinity which created the world; or, in qabalistical language, the universe was born from the union of the crowned king and queen. but according to the qabalah, before the complete form of the heavenly man (the ten sephiroth) was produced, there were certain primordial world created, but these could not subsist, as the equilibrium of balance was not yet perfect, and they were convulsed by the unbalanced force and destroyed. these primordial worlds are called the "kings of ancient time" and the "kings of edom who reigned before the monarchs of israel" in this sense, edom is the world of

ALEISTER CROWLEY EQ I 5

veil. 26. the death of the past aeon, that of jehovah and jesus; ends with adumbraiton of the new, the vision of the stele of ankh-f-n-khonsu, whose discovery brought about in a human consciousness the knowledge of the equinox of the gods, 21. 3. 04. 25. appearance of the lion god of horus, the child of leo that incarnates him. the first angel is isis its mother. 173 24. now appears his mate, the heavenly venus, the scarlet woman, who by men is thought of as babalon as he is thought of as chaos. 23. here appear the cherubim, the other officers of the new temple, the earth and water assistants of the fire and air beast and scarlet woman. 22. here is the first key to the formula of horus, a sevenfold arrangement. a shadow of horus declares his nature. 21. this seems to be the vision of god f

ALEISTER CROWLEY EQUINOX EQ I 1 2

illuminating it, if you like; but not destroying it. well, i don't know why it shouldn't be; but i bet it isn't! all the spiritual experience i have had argues against such a theory. on the contrary, it will leave the reason quite intact, supreme lord of its own plane. mixing up the planes is the sad fate of many a mystic. how many do i know in my own experience who tell me that, obedient to the heavenly vision, they will shoot no more rabbits! thus they found a system on trifles, and their lord and god is some trumpery little elemental masquerading as the almighty. i remember my uncle tom telling me that he was sure god would be displeased to see me in a blue coat on sunday. and to-day he is surprised and grieved that i do not worship his god or even my own tailor, as would be surely mo

ALEISTER CROWLEY EQUINOX EQ I 2 2

tal serpentines; yet upon other times it hastens our course and gives us good doulton-ware to flow through; all of us, nevertheless, whether we be teardrop or dead sea, sooner or later get back to the ever-rolling ocean; and there shall we once again be wooed by the bright beams of the sun, that relentless god who in his fierce embrace ever and again draws us up like some earthly concubine to his heavenly couch, only once more to be divorced by the malicious 226 winds and to weep through the storms of air. so the wheel of time runs on through birth, death, and rebirth; and as we realise this we sink down in despair; and through our tears more clouds arise still further to obscure our path. what is the use then of doing anything if we are but as drops of water which are splashed between the

ALEISTER CROWLEY EQUINOX EQ I 2 3

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 "rules are the devil" he writes like a schoolboy for whom a false quantity means a basting. he counts his syllables on his fingers; he never writes by ear, as one whose ears are open to the heavenly melody of the muses. so we have all the artifice- and perhaps the worst artifice ever invented- but no art, no humanity. as a mountaineer (i have seen very many of the greatest mountains of the earth) i must admit that. phantom fair was monte rosa, hanging there, a thousand shadowy-pencilled valleys and dewy dells in a golden air" is a very decent word-picture of the great mountain. but a

eive this failing breath, and with thy starry lamp illume the darkling corridors of death" the "catholic times" says "the 'amphora' is a collection of poems in honour of our blessed lady. they are arranged in four books, each of which contains thirteen pieces. thus with the prologue there are fifty-three poems in all. needless to say they breathe a spirit of deep piety and filial love towards our heavenly mother. many beautiful and touching thoughts are embodied in the various verses, which cannot but do good to the pious soul. the "staffordshire chronicle" says "under this title there has appeared an anonymous volume of verses breathing the same exotic fragrance of rossetti's poem on our lady that begins 'mother of the fair delight' there is the same intense pre-raphaelite atmosphere, the

ALEISTER CROWLEY EQUINOX EQ I 3 2

y me with hyssop and i shall be clean: wash me and i shall be whiter than snow! o send forth thy light and thy truth, let them lead me, let them guide me unto thy holy hill, to thy dwelling-place! 202 dim before me looms the mighty gate of the east! on the right the pillar of fire, on the left the pillar of cloud: stretching from the dark clouds of the world of darkness to the bright glory of the heavenly light: ever affirming to eternity the equilibration of the powers of god the vast one! let me pass the gate of the east land! let me pass the gate of the tuat, issuing forth with r in the glory of red dawn [pass to the north-east, project double to the place of the throne of the east, saying] thou canst not pass by me, saith the guardian of the east, except thou canst tell me my name [sai

ALEISTER CROWLEY EQUINOX EQ I 3

ess of colour which are admirable. the moral world opens out its vast perspective, full of new clarities. a man gratified by this happiness, unfortunately rare and transient, feels himself at once more an artist and more a just man; to say all in a word, a nobler being. but the most singular thing in this exceptional condition of the spirit and of the senses_ which i may without exaggeration call heavenly, if i compare it with the heavy shadows of common and daily existence_ is that it has not been created by any visible or easily definable cause. it is the result of a good hygiene and of a wise regimen? such is the first explanation which 57 suggests itself; but we are obliged to recognise that often this marvel, this prodigy, so to say, produces itself as if it were the effect of a super

obliged to recognise that often this marvel, this prodigy, so to say, produces itself as if it were the effect of a superior and invisible power, of a power exterior to man, after a period of the abuse of his physical faculties. shall we say that it is the reward of assiduous prayer and spiritual ardour? it is certain that a constant elevation of the desire, a tension of the spiritual forces in a heavenly direction, would be the most proper regimen for creating this moral health, so brilliant and so glorious. but what absurd law causes it to manifest itself (as it sometimes does) after shameful orgies of the imagination; after a sophistical abuse of reason, which is, to its straight forward and rational use, that which the tricks of dislocation which some acrobats have taught themselves to

ALEISTER CROWLEY EQUINOX EQ I 4

usly known) in the place of the virgin of the world (the consciously unknown).13 no philosophy has ever grasped this terrible limitation so firmly as the ved nta "all experimental knowledge, the four vedas and the whole series of empirical science, as they are enumerated in ch ndogya, 7. 1. 2-3, are 'n ma eva 'mere name'"14 as the rig veda says "they call him indra, mitra, varuna, agni, and he is heavenly nobly-winged garutm n. to what is one, sages give many a title: they call it agni, tama, m tirisvan."15 55 thus we find that "duality" in the east is synonymous with "a mere matter of words,"16 and further, that, when anything is (or can be) describe by a word or a name, the knowledge concerning it is avidy "ignorance" no sooner are the eyes of a man opened17 than he sees "good and evil"

ALEISTER CROWLEY EQUINOX EQ I 6

is: 15. sulphur, salt, and mercury: which is master of the three? salt is 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

. i offer it at once, on earth; before an hour hath struck upon the bell, ye shall be with me in the abodes that are beyond decay. 31. also i give you power earthly and joy earthly; wealth, and health, and length of days. adoration and love shall cling to your feet, and twine around your heart. 32. only your mouths shall drink of a delicious wine- the wine of iacchus; they shall reach ever to the heavenly kiss of the beautiful god. 33. i reveal unto you a great mystery. ye stand between the abyss of height and the abyss of depth. 34. in either awaits you a companion; and that companion is yourself. 35. ye can have no other companion. 36. many have arisen, being wise. they have said "seek out the glittering image in the place ever golden, and unite yourselves with it" 21 37. many have arise

paul, and it has also a rhythmetical description of the new jerusalem. again, two entire degrees of the scottish rite of 33 degree are drawn from the apocalypse, and certainly entered the rite before 1758, and seem as if they were drawn bodily from the rosicrucian militia of the cross: i allude to the 17 degree knight of the east and west, and the 19 degree of grand pontiff, which treat upon the heavenly jerusalem, and the opening scene of the revelations. it was rather a pity that when the late albert pike was revising the rituals, he did not consolidate the rite by changing the places of the 17 degree with the 20 degree, which latter treats of zerubbabel. his predecessor morin, in 1767, did a like thing by the amalgamation of prince adept, which he had in his patent of 1762, with knight

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

n be extended from such a force centre as a chemical atom, on and up through varying grades and groups of such intelligent centres, to man, and thence to the life which is manifesting through the system. thus is demonstrated a marvellous and synthesised whole. st. paul may- 15- the consciousness of the atom copyright 1998 lucis trust have had something of this sort in mind when he spoke about the heavenly man. by the "body of christ" he surely means all those units of the human family who are held within his sphere of influence, and who go to the constitution of his body, as the aggregate of the physical cells form the physical body of the man. what is needed in these days of religious upheaval is that these fundamental truths of christianity should be demonstrated to be scientific truths

is that these fundamental truths of christianity should be demonstrated to be scientific truths. we need to make religion scientific. there is a very interesting sanskrit writing, many thousands of years old, which i am venturing to quote here. it says "every form on earth, and every speck (atom) in space, strives in its efforts towards self-formation, and to follow the model placed for it in the heavenly man. the involution and the evolution of the atom..have all one and the same object: man" do you note what a large hope this concept opens out before us? not one atom of matter, showing latent intelligence, discrimination, and selective power, but will, in the course of aeons, reach that more advanced stage of consciousness which we call human. surely, then, the human atom may equally be

all the kingdoms of nature are of a similar structure, differing only in degree of consciousness or intelligence. we can therefore regard the kingdoms themselves as the physical expression of some great subjective life, and can by logical steps come to the recognition that every unit in the human family is an atom in the body of that greater unit who has been called in some of the scriptures the "heavenly man" thus we arrive finally at the concept that the solar system is but the aggregate of all kingdoms and all forms, and the body of a being who is expressing himself through it, and utilising it in order to work out a definite purpose and central idea. in all these extensions of our final hypothesis, the same triplicity can be seen; an informing life or entity manifesting through a form

festing through a spheroidal form and working out an intelligent purpose. then we reached our consummation, and viewed the solar system as a cosmic atom, energised by the life of the logos. we have, therefore, under consideration, four kinds of atoms: first, the atom of the chemist and physicist. secondly, the human atom, or man. thirdly, the planetary atom, energised by a planetary logos, or the heavenly man. fourthly, the solar atom, indwelt by the solar logos, or the deity. if we are right in our fundamental concept, if there is a grain of reality in our hypothesis, and if there is a substratum of truth in our idea of the atom from which the elements are compounded, it is to be recognised as a life working intelligently through the medium of a form. then it can perhaps be proven that ma

concept of a greater man, who is the synthesis or sumtotal of all the lesser units. perhaps that synthesis may be the great life or the planetary entity who lies back, of our planetary manifestation, and who is the sumtotal of the group consciousness. i suggest that just as self-consciousness is the goal for all the sub-human forms of life, and as group consciousness, or the consciousness of the heavenly man, is the goal for the human being, so for him, also, there may be a goal, and for him the achievement may be the development of god consciousness. so for him comes the struggle to evolve the realisation which is that of the solar logos. thus can be seen the unity of consciousness from the most minute atom up to the deity himself. thus opens up before us a wonderful picture, and a vista

; secondly, the human atom; then, the planetary atom; and- 33- the consciousness of the atom copyright 1998 lucis trust finally, the all encompassing solar atom. ensouling these atomic forms can be seen manifesting all sub-human types of life, from the life of the atom of substance to the informing life of the higher animals, then that life which we call human, that of man, the thinker; next, the heavenly man, and then the great life of the solar system, whom the christian calls god, or the logos. browning expresses this idea of the gradual expansion of the consciousness of a human being into something greater and vaster in the following words "when all the race is perfected alike as man, that is; all tended to mankind, and, man produced, all has its end thus far; but in completed man begi

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

iate's three vehicles, the mental, the astral, and the etheric centres. at the fourth initiation a specialised type of force from a centre which must remain nameless is applied to a man's causal body, and is one of the causes of its final disintegration. in thinking of this matter of the attainment of the sons of men, we must recognise that as mankind completes one unification after another, the "heavenly men" on intuitional levels and on spiritual levels are completed, and in their turn go to the formation of the centres in the great "heavenly men" of the solar system. these seven heavenly men, in whose bodies each human monad and each deva finds his place, form the seven centres in the body of the logos. he, in his turn, forms the heart centre (for god is love) of a still greater entity

an awoke to consciousness on the mental. thus the three bodies were co-ordinated, and the thinker enabled to function in them. all rods of initiation cause certain effects: a. stimulation of the latent fires till they blaze. b. synthesis of the fires through an occult activity that brings them within the radius of each other. c. increase of the vibratory activity of some centre, whether in man, a heavenly man, or a solar logos. d. expansion of all the bodies, but primarily of the causal body. e. the arousing of the kundalini fire (or the fire at the base of the spine, and the direction of its upward progression. this fire, and the fire of manas, are directed along certain routes or triangles by the following of the rod as it moves in a specified manner. there is a definite occult reason, u

ch this secret throws a flood of light are: a. sex on the physical plane. it gives us a key to the mystery of the separation of the sexes in lemurian days. b. the balancing of forces in all departments of nature. c. the clue as to which scheme forms with ours a duality. d. the true name of our planetary logos and his relation to the solar logos. e "the marriage of the lamb" and the problem of the heavenly bride. a clue to this lies in the solar system of s. which must be read astrologically. f. the mystery of the gemini, and the connection of our particular planetary logos with that constellation. on a lesser scale, and in relation to the microcosm, the following subjects are illuminated when the initiate receives the second great secret, or the fourth which includes the earlier lesser one

f egoic at-one-ment is seen clearly revealed, and the antahkarana is shown in its real nature, and having been thus revealed, is dispensed with. i. the essential unity existing between the ego and the personality is seen. j. the relation of the two evolutions, human and deva, is no longer a mystery, but their position- 102- initiation, human and solar copyright 1998 lucis trust in the body of the heavenly man is seen to be a fact. one could go on emphasising the multiplicity of matters which the mystery of polarity, when revealed, makes clear to the initiate, but the above suffices. this secret concerns primarily the vishnu, or second aspect. it sums up in one short phrase the totality of knowledge gained in the hall of wisdom, as the earlier secrets summed up the totality achieved in the

remembered is that this effort to make people co-operate intelligently with the hierarchy, and to train them to join the ranks of the lodge, is, as earlier pointed out, a special effort (inaugurated in atlantean days and continued to this time) made by the hierarchy of the planet, and is very largely in the nature of an experiment. the method whereby a man assumes conscious place in the body of a heavenly man differs in different planetary schemes; the heavenly man, who uses our planetary scheme as his body of manifestation, chooses to work in this particular way during this particular period for his own specific purposes; it is part of the process of vitalising one of his centres, and of linking up his heart centre with its connection in the head. as other of his centres are vitalised, an

riod for his own specific purposes; it is part of the process of vitalising one of his centres, and of linking up his heart centre with its connection in the head. as other of his centres are vitalised, and come into full activity, other methods of stimulating the cells in his body (the deva and human monads) may be followed, but for the present the cosmic rod of initiation, which is applied to a heavenly man, in much the same manner as the lesser rods are applied to man, is being utilised in such a way that it produces that specific stimulation which demonstrates in the activity of man on the path of probation and the path of initiation- 105- initiation, human and solar copyright 1998 lucis trust therefore man must recognise the cyclic nature of initiation, and the place of the process in

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

s of god, the solar logos, and the central energy or force (for the terms are occultly synonymous) demonstrate through seven centres of force, three major centres and four minor. these seven centres of logoic force are themselves so constituted that they form corporate entities. they are known as a. the seven planetary logoi. b. the seven spirits before the throne. c. the seven rays. d. the seven heavenly men. the seven logoi embody seven types of differentiated force, and in this treatise are known under the names of lords of the rays. the names of the rays are ray i..ray of will or power..1st aspect ray ii..r. ay of love-wisdom..2nd aspect ray iii..ray of active intelligence 3rd aspect these are the major rays. ray iv..ray of harmony, beauty and art. ray v..ray of concrete knowledge or s

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 fire. planetary, or the heavenly men: what is laid down anent the system, as a whole, can be predicated of all planets which in their nature reflect the sun, their elder brother. human, or the microcosmic man: human latent fire, the heat interior of the human frame causes production of other forms of life, such as 1. the physical body cells. 2. organisms nourished by the latent heat. 3. the reproduction of itself in othe

l bodies likewise, having to do with the substance of those bodies. we might express this fire in its triple manifestation as the sumtotal of the essential fire, or life activity of the third logos. it should be carefully borne in mind that the manifestation of the work of the three logoi is the expression of the mind of some cosmic entity. in the same way, the seven planetary entities, the seven heavenly men, are seven logoi (likewise cosmic beings) who in their totality form the body of the threefold logos. we have, therefore: 1. the undifferentiated logos a cosmic entity. 2. the logos, threefold in manifestation: a. the cosmic lord of will power. b. the cosmic lord of love and wisdom. c. the cosmic lord of active intelligence. 3. the triple logos, sevenfold in manifestation, i.e. the se

adi, of atma22(20) and of manas. it is urgent that we here remember that they are fire viewed in its third aspect, the fire of matter. in their totality these seven lords form the essence of the cosmic lord, called in the occult books, fohat.23(21) this is so in the same sense as the seven chohans,24(22) with their affiliated groups of pupils, form the essence or centres in the body of one of the heavenly men, one of the planetary logoi. these seven again in their turn form the essence of the logos. each of the seven lords of fire25(23) are differentiated into numerous groups of fire entities, from the deva-lords of a plane down to the little salamanders of the internal furnaces. we are not dealing with the fiery essences of the higher planes at this stage in our discussion. we will only e

thus: the thinker on the astral plane, the plane of desire and of necessity, stands 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 t

angle of correspondences, and have traced analogies in the system, the planet, and man. we have seen that it formed the foundation of the dense physical form, and in itself constituted a most important link between- 49- a treatise on cosmic fire copyright 1998 lucis trust a. physical man, and the emotional or astral plane. b. planetary man, and essential emotional quality. c. the logos, the grand heavenly man, and the cosmic astral plane. we might now narrow the subject down to the consideration of the etheric body of the human being and not touch upon correspondences to things systemic or cosmic at all, though it may be necessary to remind ourselves that for the wise student the line along which wisdom comes is the interpretative one; he who knows himself (in objective manifestation, esse

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ras twenty-three to twenty-eight) and then having transferred his consciousness into that of the real or spiritual man, he must begin working from that new stand-point or vantage point. the idea has been expressed by some translators as the condition in which the aspirant becomes aware "of the rain cloud of knowable things" the raincloud has not precipitated sufficiently for the rain to fall from heavenly heights onto the physical plane or for the "knowable things" to become known to the physical brain. the cloud is perceived as the result of intense concentration and the stilling of the lower modifications, but until the soul or master has assumed control the knowledge of the soul cannot be poured into the physical brain via the sixth sense, the mind. the science of yoga is a real science

lved can be considered by the student. it should be remembered also that all these centres have their correspondences in the etheric matter found in the region of the head and that it is when these seven head centres are awakened that their counterparts are also safely awakened. these seven head centres correspond in the microcosm to the seven rishis of the great bear, the prototypes of the seven heavenly men, and the centres above enumerated relate to the energy of the seven heavenly men themselves. it is not necessary to enlarge here upon these centres beyond indicating the following: 1. the aspirant may regard each centre symbolically as a lotus. 2. this lotus is formed of energy units moving or vibrating in a specific manner and these vibration-waves assume the forms we call the petals

otus. 2. this lotus is formed of energy units moving or vibrating in a specific manner and these vibration-waves assume the forms we call the petals of the lotus. 3. each lotus consists of: a. a certain number of petals, b. a pericarp or supporting calyx, c. a centre of pure white light called the "jewel" 4. each centre corresponds to a sacred planet, the body of manifestation of one of the seven heavenly men. 5. every centre has to be developed through the use of the word. this word is aum and it must appear in the vibrant centre eventually. when it shines forth perfectly within the wheel then that centre has perfectly awakened. 6. certain of the qualities of the sun are the qualities of the centres- 51- the light of the soul copyright 1998 lucis trust a. quality of the solar plexus. warm

this connection "in the hall of ignorance the triple sheaths are known. the solar life at its densest point is contacted and man emerges fully human" then the man becomes aware of something else, the group to which he belongs, and he does this through a finding of his own inner reality as latent in his personality. he learns that he, the human atom is a part of a group or centre in the body of a heavenly man, a planetary logos and that he must develop awareness of: a. his group vibration, b. his group purpose, c. his group centre. this is the stage of the probationary path or the path of discipleship up to the third initiation, and the old commentary proceeds "within the hall of learning, the central mystery is contacted. the method of release is seen, the law is well fulfilled, and man e

upon it, he will gain some idea of the nature of these worlds of form and their presiding deities whose voices seek to lure the aspirant off the path into the realm of illusion. he will find it also of interest to contrast and compare the first four classes of spirits enumerated there with these four types of disciples. everything in the three worlds is a reflection of that which is found in the heavenly realms and much may be gained through a comprehension of the great hermetic aphorism "as above, so below" that reflection is what constitutes evil; that reverse aspect of reality forms the great illusion, and with these the sons of god have no concern. it is evil where they are concerned but in no other sense. the forms of life in these worlds, and the lives animating those forms are- 200

b. plane of manifestation, c. rate of vibration, d. point of development, and these characteristics form the quality referred to in the sutra. this is the subjective aspect in contradistinction to the objective and the essential. 3. form or body. this is the exoteric aspect, that which emerges from the subjective as a result of spiritual urge. the position in space is that part of the body of the heavenly man in which any atom or form has its locale. here it should be remembered that according to the occult student "space is an entity (secret doctrine i. 583, and this entity is one and the same as the cosmic christ, the "body of christ" referred to by st. paul in i. cor. xii. in this sutra, therefore, it is made apparent that the liberated yogi who has developed the intuition can know all

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ntgomery, well known to all of us. prayer is the soul's sincere desire uttered or unexpressed, the motion of a hidden fire, that trembles in the breast. the thought held is that of desire, and of request; and the source of the desire is the heart. but it must be borne in mind that the heart's desire may be either for the acquisition of those possessions which the personality desires, or for those heavenly and transcendental possessions which the soul craves. whichever it may be, the basic idea is demanding what is wanted, and the anticipation factor enters in; also something is eventually acquired, should the faith of the petitioner be sufficiently strong. meditation differs from prayer in that it is primarily an orientation of the mind, which orientation brings about realizations and reco

us, within ourselves, of strivings which drive us on towards knowledge, and of interior promptings, which have forced humanity up the ladder of evolution to its present status of what we call educated human beings. a divine urge has driven us forward from the stage of the cave dweller to our modern civilized condition. above all, we are aware of those who possess, or claim to possess, a vision of heavenly things which we long to share, and who testify to a direct way into the centre of divine reality which they ask us also to follow. we are told that it is possible to have direct experience, and the keynote of our modern times can be summed up in the words "from authority to experience" how can we know? how have this direct experience, free from the intrusion of any intermediary? the answe

tal activity, will ensue a process of transmitting the gained information to the waiting quiescent brain. when the soul has learned to handle its instrument, through the medium of the mind and the brain, direct contact and interplay between the two becomes increasingly possible and steady, so that a man at will can focus his mind upon earthly affairs and be an efficient member of society, or upon heavenly things and function in his true being as a son of god. when this is the case, the soul utilizes the mind as a transmitting agent and the physical brain is trained to be responsive to that which is transmitted. the true son of god can live in two worlds at once; he is a citizen of the world and of the kingdom of god. i cannot do better than close this chapter with some words of evelyn unde

, and the triumphs of science. this telepathic communication must not be confused with mediumship, or with the mass of so-called inspirational writings, which are flooding our markets at this time. most of these communications are mediocre in character, and carry nothing new, or any message which will lead man on another step into the new age, or guide his feet, as he mounts the stair towards the heavenly places. the tapping of the sub-conscious, the enunciations of a worthy and high-grade mentality, will account for ninety-eight percent of the material now appearing. they indicate that man has achieved much, and that he is becoming co-ordinated. they do not indicate the functioning of the intuition, nor the activity of the faculty of spiritual telepathy. people need most carefully to dist

er. it is the right utilization of the various aspects of energy wherever the self feels they should be used for the furthering of the ends of evolution, and the helping of the plan. the mind, illumined by the soul, should be the controlling factor, and when we think straight, live straight, and raise all thoughts and energies- 115- from intellect to intuition copyright 1998 lucis trust into the "heavenly places" we shall solve our problems through the development of a spiritual normality which is greatly needed at this time, particularly among aspirants and esoteric students. it might be well also, before this chapter comes to a close, to refer to the dangers to which many are liable if they respond to the appeal of teachers for pupils to "sit for development" they are then taught to medi

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

that centre of force which is a human being. the energy travels along the "thread" we call the sutratma and sets up a vibratory response between the brain and the soul. an interesting angle of information might here be given, as it is my intent in these instructions ever to link up the analogies between the different aspects of divinity, as they express themselves in man or in the macrocosm, the heavenly man. the ancient yoga of atlantean days (which has come down to us in the necessarily fragmentary teaching of the yoga of the centres) conveys to us the information that the reflection of the sutratma in the human organism is called the spinal cord, and expresses itself in three nerve channels. these three are called ida, pingala, and the central channel, the sushumna. when the negative a

tions, and is only finally grasped when the causal body itself, the karana sarira, disintegrates and the final limitation slips away. with this direction of the solar angel's vision we need not concern ourselves. 2. over the kingdom wherein the solar angel reigns supreme, over the world of souls, or egoic impulses, of hierarchical work and of pure thought. this is the kingdom of god, the world of heavenly being. it is the state whereof disciples are becoming increasingly aware, wherein initiates work, and from which the masters in their graded ranks direct the evolutionary process of the planet. these two directions in which the soul looks constitute the world of its spiritual experience and the object of its aspiration. let it not be forgotten that the spiritual man, the solar angel, has

tlantean period have steadily been attracted toward the destructive or left-hand path, because selfishness has been the motive, and self-interest the dominant factor. part of the work of the christ when he came 2000 years ago was to offset this tendency by the inculcation, through example and precept, of sacrifice and unselfishness, and the martyr spirit (tinctured as it oft was by hysteria and a heavenly self-interest) was one of the results of this endeavour. seen from the standpoint of the hierarchy, the effort has been successful, for the christian spirit stands for re-orientation to heavenly things. hence purity of motive and the instinct for service, which latter keynote is new from the standpoint of the past eternities. in spite of this, however, the tendency to selfish interest is

ealers; therefore, that all initiates use the palms of the hands in the work of healing. only those therefore, who have wielded the sword dare lay the sword down and stand with empty hands, uplifted in blessing. only the "armed hand" can safely be used in the work of salvation; only those who have "taken the kingdom of heaven by force" and who are occultly known as the "violent ones" can take the heavenly supply and use it in the work of healing. this should be carefully borne in mind. the true healing force can only flow through those who in some degree either directly (by right of initiation or of advanced discipleship) or indirectly as being used on the inner side by some adept or advanced healer, are linked with the hierarchy. a man should know his status before he can rightly heal. th

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

of the universal mind; they might be regarded as seven intelligent entities through whom the plan is working out. they embody divine purpose, express the qualities required for the materialising of that purpose, and they create the forms and are the forms through which the divine idea can be carried forward to completion. symbolically, they may be regarded as constituting the brain of the divine heavenly man. they correspond to the ventricles of the brain, to the seven centres within the brain, to the seven centres of force, and to the seven major glands which determine the quality of the physical body. they are the conscious executors of divine purpose; they are the seven breaths, animating all forms which have been created by them to carry out the plan. it may perhaps be easier to under

e, through their advanced stage of development, they are "impelled toward fulfillment" they are fully self-conscious and group-conscious; they are the sum total of the universal mind; they are "awake and active" their goal and their purpose is such that it is idle for us to speculate about it, for the highest point of achievement for man is the lowest point for them. these seven rays, breaths and heavenly men have the task of wrestling with matter in order to subjugate it to divine purpose, and the goal as far as one can sense it is to subject the material forms to the play of the life aspect, thus producing those qualities which will carry the will of god to completion. they are therefore the sum total of all the souls within the solar system, and their activity produces all forms; accord

fth race, love and mind must eventually and mutually reveal each other. some of the names 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

rn the implacable ruler the general on the perfect way the one who leads the twelve curiously enough, this sixth ray lord has always been a loved enigma to his six brethren. this comes out in the questions which they addressed to him on one occasion when they met "under the eye of the lord" to interchange their plans for united, divine, harmonious action. they asked these questions in a spirit of heavenly joy and love, but with the intent to throw some 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

is in some mysterious sense two beings, and that it is the warfare between these two which has led to all the neuroses and complexes which tax the- 81- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust ingenuity of trained psychologists to solve. the initiate paul referred to this when he spoke of the eternal warfare going on between the carnal mind and the heavenly nature, and all aspirants who are occupied with an intelligent struggle towards liberation bear witness to the same. paul points out that victory is won through christ, and i give a clue to the importance of this study of the rays when i state that, esoterically, these seven rays are the sevenfold expressions of the cosmic christ, the second person of the trinity. bewildered men and women

l see these powers prostituted to personal ends and ambitions, and to consequent disaster, just- 183- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust as we have seen the power of sex prostituted to personal satisfaction and selfishness and consequent disaster. some few, however, are raising their energies higher still and translating them into terms of the heavenly world. the christ is being born today in many a human being, and increasingly will the sons of god appear in their true nature to take over the guidance of humanity in the new age. 2. sex in the new age prophecy is ever a dangerous thing, but a forecast, a drawing out of present general tendencies, is often possible. during the next two hundred years the old influences under which we have

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

new birth into the kingdom, which at this time faces so many, 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 in

upon the consciousness of those who were not initiate. each time, a symbol or form was seen which was indicative of the revelation. christ himself tells us that at the end of the age the sign of the son of man will be seen in the heavens.29 just as the birth at bethlehem was ushered in by a sign, that of the star, so shall that birth towards which the race is hastening be likewise ushered in by a heavenly sign. the appeal which goes up from the hearts of all true aspirants to initiation is beautifully embodied in the following prayer "there is a peace that passeth understanding; it abides in the hearts of those who live in the eternal. there is a power which maketh all things new. it lives and moves in those who know the self as one. may that peace brood over us; that power uplift us, till

a part of the life-story of other teachers sent from god. for instance, we read "among the thirty-two signs which were to be fulfilled by the mother of the expected messiah (buddha, the fifth sign was recorded to be `that she would be on a journey at the time of her child's birth' therefore `that it might be fulfilled which was spoken by the prophets' the virgin maya, in the tenth month after her heavenly conception, was on a journey to her father, when lo, the birth of the messiah took place under a tree. one account says that `she had alighted at an inn when buddha was born "the mother of lao-tse, the virgin-born chinese sage, was away from home when her child was born. she stopped to rest under a tree, and there, like the virgin maya, gave birth to her son."49 we are told in the gospel

tmas day. 2. they were born of a virgin-mother. 3. and in a cave or underground chamber. 4. they led a life of toil for mankind. 5. and were called by the names of light-bringer, healer, mediator, saviour, deliverer. 6. they were, however, vanquished by the powers of darkness. 7. and descended into hell or the underworld. 8. they rose again from the dead, and became the pioneers of mankind to the heavenly world. 9. they founded communions of saints and churches into which disciples were received by baptism. 10. and they were commemorated by eucharistic meals. 2 these facts can be checked by anyone who cares to do so and who is sufficiently interested to trace the growth of the doctrine of world saviours in world idealism. edward carpenter goes on to say, in the same book "the number of pag

the cross of matter, of form or substance, in order that all divine forms, including the human, may live. this has ever been recognised by the so-called pagan faiths. if the symbolism of the cross is traced far back, it will be found that it antedates christianity by thousands of years, and that finally, the four arms of the cross will be seen to drop away, leaving only the picture of the living heavenly man, with his arms outspread- 112- from bethlehem to calvary copyright 1998 lucis trust in space. north, south, east and west stands the cosmic christ upon what is called "the fixed cross of the heavens" upon this cross god is eternally crucified "the sky is mystically spoken of as the temple and the eternal consciousness of god. its altar is the sun, whose four arms or rays typify the fo

this information should be in the hands of all christian people, because then and only then can they arrive at a full and clear understanding of what, in his cosmic nature, christ came to earth to do. that event was of far greater importance than simply bringing about the salvation of any individual human being. it signified far more than the basis of the belief of several million people in their heavenly future. christ's incarnation, apart from its historical value, and apart from the keynote which he sounded, marked the closing of a great cosmic cycle, but it marked also the opening of that door into the kingdom which had opened only occasionally theretofore, in order to permit the entrance of those sons of god who had triumphed over matter. after the advent of christ, the door stood wid

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

e in his own dwelling. furthermore, the consciousness of this dweller is sometimes so strongly orientated in directions other than those of physical existence that a process of abstraction has taken place, with the focus of the conscious interest elsewhere. this is the undesirable side or expression of the same power of abstraction which enables the mystic to see his visions and to participate in heavenly happenings, and which enables the advanced adept to enter into the state of samadhi. in the one case, the vehicle is left unguarded and the prey of any passing visitor; and in the other it is left duly guarded and positively attentive to the call and the note of its owner. it is not possible for me to do more than hint at these various explanations and so start investigators with open min

anced place among the other instincts of the human nature; the result is an almost pathological interest in the symbolism of sex and what might be called a spiritualised sex life. this tendency is amply exemplified in the writings and experiences of many of the mystics of the middle ages. we find such expressions as the "bride of christ, the "marriage in the heavens, the picture of christ as the "heavenly bridegroom" and many such symbols and phrases. in the song of solomon, you find a masculine rendition of the same basically sexual approach to the soul and its all embracing life. these and many more unpleasant examples of a sex psychology are to be found, blended with a true and pronounced mystical aspiration and yearning, and a genuine longing for union with the divine. the cause of all

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

uch time as humanity was ready to destroy that which it had created. glamours have also been pierced before now by massed effort carried forward for a long time and usually without any very real conscious understanding. an illustration of this would be the work done by the church in a diffused and vague way in piercing the glamour of material desire and material good by substituting the idea of a heavenly substitute. the work that is now planned is dynamic and clear cut, consciously carried forward and specific in its impact. it is a definite method of handling and projecting the energy of light with the objective of destroying the impediments of an emotional-mental nature upon the path of return to god. it is desirable and aids an easier and more concentrated form of work if the group can

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

t only a few, relatively speaking, are aware of its signs and manifestations. the world of subtle phenomena (called formless, because unlike the physical phenomena with which we are so familiar) is ever with us and can be seen and contacted and proved as a field for experiment and experience and activity if the mechanism of perception is developed as it surely can be. the sounds and sights of the heavenly world (as the mystics call it) are as clearly perceived by the higher initiate as are the sights and sounds of the physical plane as you contact it in your daily round of duties. the world of energies, with its streams of directed force and its centres of concentrated light is likewise present, and the eye of the see-er can see it, just as the eye of the mental clairvoyant can see the geo

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

treatise on cosmic fire which are apposite and helpful. i am somewhat paraphrasing "astrology is concerned with the effect produced in the substance of the sheaths by the influences, vibrations, etc, of the various planets. these are, esoterically, the influences of the solar centres. the forces, emanating from the solar centres, play upon the planetary centres. this is hidden in the karma of the heavenly man. when true esoteric astrology comes into being, more anent this will be given. astrological students are today only learning the abc of this stupendous subject and are occupied with the exoteric fringes of that great veil which has been thrown wisely over planetary lore (a treatise on cosmic fire, p. 1051) the following is a list incomplete but adequate for our purposes of the major i

ntact and much meditation, to determine the processes of astrological interpretation for those who are active and living souls at some one or other of the final stages upon the path. the casting of the horoscope of the average man or the undeveloped man presents no such difficulties. it might be added in addition that the signs of the zodiac are concerned primarily with the life expression of the heavenly man (as far as our planet is concerned) and therefore with the destiny and life of the planetary logos. they are also concerned with the great man of the heavens, the solar logos. i refer in this last instance to their effect as it makes itself felt in the solar system as a whole and with this effect there are few astrologers at this time fit to deal. i would remind you- 13- a treatise on

ngdom of souls and through the human kingdom; it consequently expresses itself through the hierarchy and through humanity as a whole. this is a point of real importance and should be noted and connected with all the teaching you have had upon this most interesting theme of the three major planetary centres. it is the work of the zodiacal influences to evoke the emergence of the will aspect of the heavenly man and of all monads, souls and personalities who constitute the planetary body of expression. this statement means but little to you today but it will mean much to those students who, in a few decades, will study what i am here saying. properly understood, it accounts for much that is happening in the world at this time. as these influences pour through our planet and thence to the cent

seventh, is the influx into our system of those lives who in the first solar system remained on their own plane, being too sinless and holy to find opportunity in that very material and intellectual evolution. even in this, they will find it impossible to do more than influence the incarnating jivas, imparting to them ability to realise the nature of group consciousness, the quality of the seven heavenly men, but not being able to express themselves fully. some clues to this mystery will come if the student carefully bears in mind that in our solar system and our seven planes, we have only the physical body of the logos, and that that physical body is a limitation of the expression of his threefold nature. the first (sixth) hierarchy might be viewed as endeavouring to express the mental v

lume iii: esoteric astrology copyright 1998 lucis trust students must bear in mind that from the standpoint of the logos, the solar angels on the mental plane (the fifth subplane of the cosmic physical plane) are in physical incarnation, and what is called the "second fall" applies to this. the first fall has reference to the taking of a form of cosmic etheric matter, such as is the case with the heavenly men, the prototypes of the human jivas. in this latter case the bodies used are called "formless" from our standpoint, and are "vital bodies" animated by cosmic prana. in the case of ourselves and the remaining groups, the forms are composed of substance of the three lower planes (that which the logos does not regard as a principle) and, therefore, matter responding still to the vibration

998 lucis trust triplicities. each of these signs is to he found in one or other of the three crosses: 1. gemini, the twins .m utable cross .d uality. 2. libra, the balances. cardinal cross .e quilibrium. 3. aquarius, the water-carrier. fixed cross. initiation. these three, therefore, stand for duality sensed, overcome and resolved into the synthesis of the great world server, identified with the heavenly man and bringing his contribution, wrested in his experience upon the wheel of life from the sum total of energy, to the service of the whole. forget not that initiation is but another name for synthesis and fusion. from another angle, you have: 1. gemini, the twins .m ind. cause of duality. 2. libra, the balances .s upermind. cause of synthesis. 3. aquarius, the water-carrier. universal

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

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 work, with the centres, only f

ecting humanity things of beauty and of horror, modes of living and civilisation and culture, prejudices and likings, scientific attainment and artistic expression and the many ways in which humanity throughout the planet colours existence are aspects of effects, initiated somewhere, on some level at some time, by human beings, both individually and en masse. karma is therefore that which man the heavenly man in whom we live, humanity as a whole, mankind in groups as nations, and individual man has instituted, carried forward, endorsed, omitted to do or has done right through the ages until the present moment. today, the harvest is ripe and mankind is reaping what it has sown, preparatory to a fresh ploughing in the springtime of the new age, with a fresh sowing of the seed which will (let

ses- 247- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust a. the cessation of desire. this should be the result of all evolutionary process. true death, under the law, is brought about by the attainment of the objective, and hence by the cessation of aspiration. this, as the perfected cycle draws to its close, will be true of the individual human being, of the heavenly man, and of the logos himself. b. by the slowing down and gradual cessation of the cyclic rhythm, the adequate vibration is achieved and the work accomplished. when the vibration or note is perfectly felt or sounded, it causes (at the point of synthesis with other vibrations) the utter shattering of the forms. motion is characterised, as we know, by three qualities: 1. inertia 2. mobility

ia 2. mobility 3. rhythm these three are experienced in just the above sequence and presuppose a period of slow activity, succeeded by one of extreme movement. this middle period produces incidentally (as the true note and rate are sought) cycles of chaos, of experiment, of experience and of comprehension. following on these two degrees of motion (which are characteristic of the atom, man, of the heavenly man or group, and of the logos or the totality) comes a period of rhythm and stabilisation wherein the point of balance is achieved. by the force of balancing the pairs of opposites, and thus producing equilibrium, pralaya is the inevitable sequence. c. by the severing of the physical from the subtler body on the inner planes, through the shattering of the web. this has a threefold effect

roducing equilibrium, pralaya is the inevitable sequence. c. by the severing of the physical from the subtler body on the inner planes, through the shattering of the web. this has a threefold effect: first. the life that had animated the physical form (both dense and etheric) and which had its starting point in the permanent atom, and from thence "pervaded the moving and the unmoving (in god, the heavenly man, and the human being, as well as in the atom of matter, is withdrawn entirely within the atom upon the plane of abstraction. this "plane of abstraction" is a different one for the entities involved: a. for the physical permanent atom, it is the atomic level. b. for man, it is the causal vehicle. c. for the heavenly man, it is the second plane of monadic life, his habitat. d. for the l

. it is that which makes knowledge and conscious response to environment possible; it is that which connotes a sequential and "unrolling" sensitive activity, resulting in divine understanding, possible and inevitable. the physical body, and to a far less extent the astral and mental bodies, are automatic in their activity as aspects of a divine response apparatus, of a mechanism which enables the heavenly man, the planetary logos and the spiritual man to register conscious response to that which is to be contacted under the divine plan and through the medium of a mechanism. at present, the physical body is the only one which is as yet so fully developed that it has in this planetary scheme of ours no further evolutionary development, except in so far as the spiritual man can affect stand m

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

the great lord himself. it is almost as if a golden strand were directed from his heart to the heart of the servant a strand unbreakable and unfathomable and which, with each administration of any of the holy rites in the succession of lives, becomes stronger, broader and brighter. eventually these many strands will become reabsorbed into their source when the body of the christ one of the seven heavenly men on the second or monadic plane is completed in full expression, for each one linked to him becomes, in a vital sense, a cell in his body. this the initiate paul truly sensed and knew. via this strand passes the power to strengthen, to stimulate, to vivify and to bless, and this is the true apostolic succession. all true disciples are priests unto the lord. there is no question therefo

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

cleaning that has gone on, the last state will be worse than the first. we shall have individual selfishness superseded by group selfishness, which will be consequently still more potent in its evil dedication, focus and results. the little wheels can continue to revolve in time and space, hindering the onward progress of the great wheel which again in time and space is the wheel of humanity. the heavenly man and the human being upon that wheel are developing divine qualities and attributes. the will aspect of divinity can find expression only through humanity, for the fourth kingdom in nature is intended to be the agent of the will to the three subhuman kingdoms. it was therefore essential that the spirit of inclusiveness and the tendency to spiritual identification should be developed in

response to divine purpose which is will or life. each of the seven types, responsive to one or other of the seven rays, is conditioned or ruled by its prototype, the soul on its own plane. these major types or races of men have many subraces and subsidiary types, developed during the evolutionary process; all will eventually demonstrate the seven major types. the perfect type is the christ, the heavenly man, who expresses all the major types and who is the "pattern of things as they are- 98- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust 4. the supplementary seven..the seven centres of energy in the individual man. humanity these together embody the combined forces of the planetary life as registered by the perfected individual. they will

during the evolutionary process, but (having served their purpose and having endowed man with certain required assets consciousness, feeling, sensitivity, the ability to establish and register contact) they pass away and the initiate remains, possessed of power over form and a fully awakened consciousness. he is a soul and the fusion is complete. what is true of the individual is true too of the heavenly man, the planetary logos. in the long period of a world cycle there comes a time when the hierarchy itself, as a body organised and functioning in order to implement certain evolutionary ends, is no longer needed. it is then regarded as "supplementary" and under the law its life, its potency and its entire consciousness- 105- a treatise on the seven rays- volume v: the rays and the initia

. i would like to recall to you the fact that this third initiation is in reality the first of the major initiations and is so regarded by the emanating source of our planetary logos, sanat kumara, and in the two great planetary centres, shamballa and the hierarchy. i refer to that stupendous source of our entire planetary life, the sun sirius, and to the lodge of divine beings who work from this heavenly centre. the first two initiations regarded simply as initiations of the threshold are experiences which have prepared the body of the initiate for the reception of the terrific voltage of this third initiation. this voltage is passed through the body of the initiate under the direction of the planetary logos, before whom the initiate stands for the first time. the rod of initiation is use

ing liberated through renunciation, he needs no longer to undergo the tests, trials, and difficulties which crucifixion on the fixed cross inevitably entails; he can now take his place upon the cardinal cross, with all its cosmic implications and opportunities which are then conferred. this as far as the individual is concerned is necessarily symbolic and figurative in its teaching. as far as the heavenly man is concerned, however, the application is not symbolic. it is far more factual. from the angle of the supreme masters on sirius, our planetary logos, sanat kumara, is still on the fixed cross; he mounted the mutable cross in the first solar system; the fixed cross still holds him in this solar system "fixed in his place; in the next solar system, he will transfer himself to the cardin

ALICE BAILEY THE LABOURS OF HERCULES

nd in full awareness proceeds to function as the arbiter of his own destiny. it is apparent, consequently, that in aries right direction and right orientation have their beginning, and hercules, the newly-thinking disciple, begins his work. the key to this labor and to the significance of the sign is to be found in the words of an ancient indian scripture "man does not rightly know the way to the heavenly world, but the horse does rightly know it" in the very ancient days in india, the horse sacrifice was linked with the sun god, and, yearly, we are told, the sun god, as the zodiacal horse, was supposed by the vedic aryans to die to save all flesh. the sun chariot of apollo is depicted as drawn by horses, and the "princely sign of the ram" is closely connected with the horse symbology, a f

ory, which is the soul, and the radiance which emanates from the god within the form, from shining forth in its full power, is the matter or form aspect. when that has been consecrated, purified and spiritualized, then the glory and the light can indeed shine through and the moon aspect can, therefore, be exalted in taurus. this is done through the influence of venus, the symbol of earthly and of heavenly love, of both spiritual aspiration and of carnal desire, and is fittingly, therefore, the ruler of this sign. she is, above everything else, love, the creator of beauty and rhythm and unity. the bull and the cow together represent creation, and so taurus and venus are closely linked. the following is of interest "the bull or cow is the symbol of this sign, and in the celestial chart it wi

ally appropriate symbol for this little star-group (the zodiac: a life epitome, walter h. sampson, p. 24 [46] the theme of sex from this extract and many others which could be adduced, it is apparent how closely linked with sex, in its lower and in its higher aspects, is this important constellation of taurus. this is why it has been called in some books, the "sign of generation, both earthly and heavenly. we have seen that the power of the sign taurus is that of attraction, or of bringing together. it exerts a steady and continuous pull and in both the symbolical and the astronomical sense it attracts. we have seen that in this sign are to be found the pleiades, among them alcyone, called the central sun of our universe, and around it circles our sun, with its attendant planets. the words

the spiritual prototype" of hercules; perseus, the coming prince, who slew the medusa, symbol of the great illusion. he is found in aries; orion, whose name means "light, is found in taurus; in scorpio, hercules himself, triumphant and victorious, appears. then we have sagittarius, the archer on the horse, going straight for his goal, and in pisces we find the king. the more closely we study this heavenly picture book, the more we realize that ever before us is held the symbol of our divinity, the symbol of the soul in incarnation, and the story of matter, as it receives purification and glorification through the laborious work of the soul. the second constellation connected with this sign is an immense river of stars, which streams forth from under the feet of orion. it is called eridanus

e. the three symbolic constellations the three constellations to be found in connection with the sign are lepus, the hare, canis major and canis minor, and in their interrelation and in their association with hercules, the aspirant, the whole story of the human being is again most strikingly portrayed. in canis major we find sirius, the dog star, called in many old books "the leader of the entire heavenly host, for it is ten or twelve times brighter than any other star of the first magnitude. sirius has always been associated with great heat, hence we have the phrase of "the dog days" in the middle of the summer, when the heat is supposed to be greatest. from the standpoint of the occultist, sirius is of profound significance "our god is a consuming fire, and sirius is the symbol of the un

undergone. then, on the physical plane, in the field of the brain and in his walking consciousness, the disciple has to register contact with the soul and to recognize its qualities. he must no longer be the visionary mystic, but must add to the mystical achievement the occult knowledge of reality. this is often forgotten by aspirants. they rest content with aspiration and with the vision of the heavenly goal. they have wrought out in the crucible of life an equipment that is characterized by sincerity, good desire, fine character, and they are conscious of purity of motive, a willingness to fulfil the requirements, and the satisfaction that they have reached a certain status of development which entitles them to go on. but one thing still lacks: they have not what might be called "the te

AN INTRO TO STUDY OF THE KABALAH

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 hidden meaning "woe be to the man who says that the law (torah) contains only common sayings and tales: if this were true we might even in our time compose a book of doctrine which would be more respected. no, every word has a sublime sense, and is a heavenly mystery. the law resembles an angel: to come down on earth a spiritual angel must put on a garment to be known or understood here, so the law must have clothed itself in a garment of words as a body for men to receive; but the wise look within the garments" at some periods both the ordinary jew and even christian fathers have made a somewhat similar declaration of a literal and a mystical

kingdom of the world of shells or material objects. small wonder then at the slightness of the ideal man can form of the divine. at other times we find the metaphysical abstract laid aside, and all the wealth of oriental imagery lavished on the description of god; imagery although grouped and clustered around the emblem of an exalted humanity, yet so inflated, so extravagantly magnified, that the heavenly man is lost sight of in the grandeur and tenuity of the word painting of the divine portrait. divine anthropomorphism it may be, but an anthropomorphism so tenuous by means of its grandeur, that the human elements affording the bases of the analogy quite disappear in the heavenly man of their divine reveries. permit me to afford to you an example of one sublime, deific dream "in this conf

d has awaked. let us now endeavour to conceive of the concentration of this effulgence, let us formulate a gathering together of the rays of this illumination into a crown of glorified radiance, and we recognise ktr, kether, the crown, the first sephira, first emanation of incomprehensible deity, the first conceivable attribute of immanent manifested godhead: also named adm oilah, adam oilah, the heavenly man, and autik yomin, the ancient of days. the devout rabbi bows his head and adores the sublime conception. he is represented in the hebrew old testament by the divine name ahih, aheieh "i am (exodus iii. v. 4. the conscious god having arisen in his energy, there follow immediately two further emanations, the trio shining in the symbol of a radiant triangle. chkmh, chokmah, wisdom, the k

to kether, in solemn grandeur; he is the garment of al shaddai, the visible manifestation of god; the number of both is 314 (zohar iii. 231a. the word metatron meant "the great teacher" it has a curious resemblance to the greek words met thronon, beside or beneath the throne of god; but this derivation is fanciful. he rules the other archangels of the universe, who govern in their courses all the heavenly bodies, and the evolutions of the dwellers on them: he is, according to the kabalists, the efficient god of our earth--the greek demiourgos. the other arch-angels are according to macgregor mathers, ratziel, tzaphkiel, tzadquiel, kamael, michael, haniel, raphael, gabriel, and sandalphon. in the third world of yetzirah are the ten hosts of angelic beings, a separate class for each sephira;

ficient god of our earth--the greek demiourgos. the other arch-angels are according to macgregor mathers, ratziel, tzaphkiel, tzadquiel, kamael, michael, haniel, raphael, gabriel, and sandalphon. in the third world of yetzirah are the ten hosts of angelic beings, a separate class for each sephira; they are intelligent incorporeal beings, clothed in a garment of light, and are set over the several heavenly bodies, the planets, over the elemental forces, and over seasons, times, etc; they are the officers of the great arch-angels. the hosts of angels of the sephiroth are chaioth ha kodesh, auphanim, arelim, chashmalim, seraphim, melakim, elohim, beni elohim, cherubim, and tenthly the ishim who are the beatified souls of men and women. the fourth world of assiah is filled with the lowest bein

BASIL VALENTINE TWELVE KEYS

on. but that in which death and life, destruction and resurrection dwell, is a round sphere, with which the goddess of fortune drives her chariot, and imparts the gift of wisdom to men of god. its proper name here upon earth, and for the human understanding, is all vin vall. let him who would know what this all vin vall is, give the earth great wings, and make it fly upward through the air to the heavenly regions. then singe its wings with fierce heat, and make it fall into the red sea, and there be drowned. then dry up the water twelve keys of basil valentine 22 of 95 with fire and air till the earth reappears, and you will have all vin vall. if you cannot find it in this way, look around upon the things that are in the world. then you will find the all vin vall, which is the attracting f

vention of internal diseases. twelve keys of basil valentine 27 of 95 when a tree is found to bear sour and unwholesome fruit, its branches must be cut off, and scions of better trees grafted upon it. the new branches thereupon become organically united to the trunk; but though nourished with its sap, they thence forward produce good and pleasant fruit. the king travels through six regions in the heavenly firmament, and in the seventh he fixes his abode. there the royal palace is adorned with golden tapestry. if you understand my meaning, this key will open the first lock, and push back the first bolt; but if you do not, no spectacles or natural eyesight will enable you to understand what follows. but lucius papirius has instructed me not to say any more about this key. twelve keys of basi

it is called a fruitful year. twelve keys of basil valentine 29 of 95 if it be intended to build a palace, the services of many different craftsmen must be employed, and a great variety of materials is required. otherwise the palace would not be worthy the name. it is useless to use wood where stone is necessary. the daily ebb and flow of the sea, which are caused by the sympathetic influence of heavenly bodies, impart great wealth and blessing to the earth. for whenever the water comes rolling back, it brings a blessing with it. a bride, when she is to be brought forth to be married, is gloriously adorned in a great variety of precious garments, which, by enhancing her beauty, render her pleasant in the eyes of the bridegroom. but the rites of the bridal night she performs without any cl

tine 39 of 95 fifth key the quickening power of the earth produces all things that grow forth from it, and he who says that the earth has no life makes a statement which is flatly contradicted by the most ordinary facts. for what is dead cannot produce life and growth, seeing that it is devoid of the quickening spirit. this spirit is the life and soul that dwell in the earth, and are nourished by heavenly and sidereal influences. for all herbs, trees, and roots, and all metals and minerals, receive their growth and nutriment from the spirit of the earth, twelve keys of basil valentine 40 of 95 which is the spirit of life. this spirit is itself fed by the stars, and is thereby rendered capable of imparting nutriment to all things that grow, and of nursing them as a mother does her child whi

, unless the same has been ascertained by experience as to the mode in which these spirits manifest. know then, gentle reader, that life is the only true spirit, and that that which the ignorant herd look upon as dead may be brought back to permanent, visible, twelve keys of basil valentine 41 of 95 and spiritual life, if but the spirit be restored to the body v v the spirit which is supported by heavenly nutriment, and derived from heavenly, elementary, and earthly substances, which are also called formless matter. moreover, as iron has its magnet which draws it with the invisible bonds of love, so our gold has its magnet, viz, the first matter of the great stone. if you understand these my words, you are richer and more blessed than the whole world. let me conclude this chapter with one

with a great variety of many coloured flowers; and the summer carries on the work of the spring, by changing its flowers into fruit. thus, year by year, the operations of the universe are performed, until at length it shall be destroyed by its creator, and all the dwellers upon earth shall be restored by resurrection to a glorified life. then the operations of earthly nature shall cease, and the heavenly and eternal dispensation shall take its place. when the sun in the winter pursues his course far away from us, he cannot melt the deep snow. but in the summer he approaches nearer to us, the quality of the air becomes more fiery, and the snow melts and is transmuted by warmth into water. for that which is weak is always compelled to yield to that which is strong. the same moderate course

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

mbolic tutelary deities (tib. yi dam; skt. i..adevat) of tantric buddhism (also called vajray.na, the form of buddhism practiced in tibet. these deities are encountered at the highest levels of buddhist monastic ritual practice. de nebesky-wojkowitz intentionally ignores this category of beings in his study. second are the transcendental deities( jig rten las das pa i srung ma, who consist of the heavenly gods and the innumerable buddhas and bodhisattvas; such beings are not concerned with mundane worldly affairs. third are the worldly deities( jig rten pa i srung ma) who inhabit the intermediate spaces, are associated with geographical features like mountains, lakes, and forests, and are subject to the laws of karma. these deities constantly interact with humans. 14 see samuel 1993, pp. 1

of past monks who have rejected their buddhist vows; the life story of tsiu marpo, who is a might demon, will attest to this. once they are tamed, might demons are assigned as the protectors of temples, sanctuaries, and monasteries. 6. gods (tib. lha; skt. deva: this class of beings does not really fit in with the other "demons" gods, as discussed above, are the celestial beings that inhabit the heavenly realm; they are white in color. the use of the term in this study will refer exclusively to this type of being in order to remain uniform. the words "deity" and "divinity" have thus provided suitable umbrella terms for all manner of supernatural beings. it is important to note that the tibetan word lha is far more convoluted in use. textual sources tend to use lha equally to refer to diff

d who can inspire individuals to do the same. they are part of a larger class of ambiguous demons called sri. 10. sky demons (tib. the u rang: these are ancient tibetan deities of ambiguous nature but who are primarily associated with the sky. they are also harmful, causing death and disease. erik haarh explains that these deities were originally the spirits of pre-buddhist ancestors found in the heavenly spheres.19 11. hindering demons (tib. bgegs: these are lesser obstacle demons that are generally known to hinder ritual success. 12. female sky-goers (tib. mkha gro ma; skt..kin: these important deities are by no means demonic, though they can be wrathful. they are not usually involved in this classification scheme given their excessively buddhist significance. i include them here for the

s some complexity in the conversion portion of this narrative. the root tantra explains that tsiu marpo and his team of horsemen were subdued and converted by avalokite.vara, yet its accompanying ritual scripture and lelung zh p dorj s text describe how the seven horsemen were initially subdued by tamdrin.46 after an encounter with 44 this refers to three realms discussed in the introduction; the heavenly, intermediate, and earthly realms. 45 one of the two main provinces of central tibet, the other being (dbus. 46 see mpg, p. 327.4 and appendix a, p. 159; and dcts, p. 122.18-20 and appendix d, p. 215, respectively. 31 padmasambhava, the horsemen s vows to protect the teachings of buddhism were renewed. this seeming confusion is resolved when we are reminded that tamdrin is a wrathful aspe

in 2000, pp. 51-65. 37 locations that become connected to him. this fact is succinctly described in the perfect feast invocation, which declares "he who has iron-hooked light rays appearing in his heart center resides at the red copper fields in the might demon land of the west, the changeless and spontaneous samy temple, the temple at badhahor,70 the dark willow grove in khotan, the thirty-three heavenly realms, the land of the ayon..kas,71 and the uninterrupted skies of india."72 a number of extra realms not previously mentioned are even included. tsiu marpo s presence is recognized everywhere his statue is raised, and certainly there are regional legends throughout tibet that involve tsiu marpo as well as other important protector deities. naturally, such legends would at times contradi

be redrawn here between tutelary deities, transcendental deities, and worldly deities, as discussed in the introduction. while tutelary deities are personifications of the buddha nature that a practitioner can embody, worldly deities still exist within sa.s.ra and are thus susceptible to karmic accretion. transcendental deities are beyond the world and dwell in the highest realm of existence, the heavenly realm. because they exist in sa.s.ra, beings are still capable of being reborn as these deities. worldly deities, however, are entities that exist and operate within our own realm. because they still share human emotions such as anger and jealousy, they are much more accessible for pragmatic ritual requests. all of these deities have a peaceful and wrathful appearance. the peaceful appear

BLAVATSKY H P ANTHROPOGENESIS

ness" the adam, man, is not made in that likeness, nor is it so asserted in the bible. moreover, the second adam[[footnote continued on next page[[vol. 2, page] 2 the secret doctrine. the secret doctrine is not alone in speaking of primeval men born simultaneously on the seven divisions of our globe. in the divine "pymander" of hermes we find the same seven primeval men* evolving from nature and "heavenly man" in the collective sense of the word, namely, from the creative spirits; and in the fragments (collected by george smith) of chaldean tablets on which is inscribed the babylonian legend of creation, in the first column of the cutha tablet, seven human beings with the faces of ravens (black, swarthy complexions, whom "the (seven) great gods created" are mentioned. or, as explained in l

n lower sephiroth create the manifested material world; and this septenate is the second adam. genesis, and the mysteries upon which it was fabricated, came from egypt. the "god" of the 1st chapter of genesis is the logos, and the "lord god" of the 2nd chapter the creative elohim- the lower powers* thus saith pymander "this is the mystery that to this day was hidden. nature being mingled with the heavenly man (elohim, or dhyanis, brought forth a wonder. seven men, all males and females (hermaphrodite. according to the nature of the seven governors- book ii. v. 29- or the seven hosts of the pitris or elohim, who projected or created him. this is very clear, but yet, see the interpretations of even our modern theologians, men supposed to be intellectual and learned! in the "theological and p

spirits (b, they who revolve, driving their chariots around their lord, the one eye (loka-chakshub) of our world. his breath gives life to the seven (gives light to the planets. it gave life to the first (c "they are all dragons of wisdom" adds the commentary (d (a) lha is the ancient word in trans-himalayan regions for "spirit" any celestial or superhuman being, and it covers the whole series of heavenly hierarchies, from archangel, or dhyani, down to an angel of darkness, or terrestrial spirit (b) this expression shows in plain language that the spirit-guardian of our globe, which is the fourth in the chain, is subordinate to the chief spirit (or god) of the seven planetary genii or spirits. as already explained, the ancients had, in their kyriel of gods, seven chief mystery-gods, whose

wilder's learned definition, genesis[[genesis, is not generation, but "a coming out of the eternal into the kosmos and time "a coming from esse into exsistere" or "from be-ness into 'being- as a theosophist would say[[vol. 2, page] 25 man, the third logos. the cosmic ultimates. force succeeds mulaprakriti; but, minus force, mulaprakriti is for all practical intents and purposes non-existent* the "heavenly man (tetragrammaton) who is the protogonos, tikkoun, the firstborn from the passive deity and the first manifestation of that deity's shadow, is the universal form and idea, which engenders the manifested logos, adam kadmon, or the four-lettered symbol, in the kabala, of the universe itself, also called the second logos. the second springs from the first and develops the third triangle (s

s the wall with might of magic, breaks the palisade in pieces, hews to atoms seven pickets, chops the serpent wall to fragments. when the monster little heeding. pounces with his mouth of venom at the head of lemminkainen. but the hero, quick recalling, speaks the master words of knowledge, words that came from distant ages, words his ancestors had taught him (d) in china the men of fohi (or the "heavenly man) are called the twelve tien-hoang, the twelve hierarchies of dhyanis or angels, with human faces, and dragon bodies; the dragon standing for divine wisdom or spirit; and they create men by incarnating themselves in[[footnote(s* j. w. alden, new york* it has been repeatedly stated that the serpent is the symbol of wisdom and of occult knowledge "the serpent has been connected with the

ere a greater occult truth than he suspected. the hermes-sarameyas of the greeks is closely related to the hindu saram and sarameya, the divine watchman "who watches over the golden flock of stars and solar rays" in the clearer words of the commentary "the globe, propelled onward by the spirit of the earth and his six assistants[[footnote(s* copernicus wrote his theories on the "revolution of the heavenly bodies" in the xvith century, and the zohar, even if compiled by moses de leon in the xiiith century, states that "in the book of hammannunah, the old, we learn. that the earth turns upon itself in the form of a circle; that some are on top, the others below. that there are some countries which are lightened, whilst others are in darkness; these have the day, when for the former it is nig

BLAVATSKY H P COSMOGENESIS

ng changelessness to a being whose emotions fluctuate with events in the worlds he presides over. the conceptions of a personal god as changeless and infinite are thus unpsychological and, what is worse, unphilosophical* plato proves himself an initiate, when saying in cratylus that[[theos] is derived from the verb[[theein "to move "to run" as the first astronomers who observed the motions of the heavenly bodies called the planets[[theoi, the gods (see book ii "symbolism of the cross and circle) later, the word produced another term[[aletheia "the breath of god[[vol. 1, page] 3 proem. phenomenon in nature* intra-cosmic motion is eternal and ceaseless; cosmic motion (the visible, or that which is subject to perception) is finite and periodical. as an eternal abstraction it is the ever-prese

, it becomes radiant, its sons expand and contract through their own selves and hearts; they embrace infinitude (b) the expanding of the universe under the breath of fire is very suggestive in the light of the "fire mist" period of which modern science speaks so much, and knows in reality so little. great heat breaks up the compound elements and resolves the[[vol. 1, page] 84 the secret doctrine. heavenly bodies into their primeval one element, explains the commentary "once disintegrated into its primal constituent by getting within the attraction and reach of a focus, or centre of heat (energy, of which many are carried about to and fro in space, a body, whether alive or dead, will be vapourised and held in "the bosom of the mother" until fohat, gathering a few of the clusters of cosmic m

sanskrit scriptures. in the rig veda, aditi "the boundless" or infinite space, translated by mr. max muller "the visible infinite, visible by the naked eye; the endless expanse beyond the earth, beyond the clouds, beyond the sky" is the equivalent of "mother-space" coeval with "darkness" she is very properly called "the mother of the gods" deva-matri, as it is from her cosmic matrix that all the heavenly bodies of our system were born- sun and planets. thus she is described, allegorically, in this wise "eight sons were born from the body of aditi; she approached the gods with seven, but cast away the eighth, martanda" our sun. the seven sons called the aditya are, cosmically or astronomically, the seven planets; and the sun being excluded from their number shows plainly that the hindus ma

self, they turning swiftly from him, and he following from afar the direction in which his brothers move on the path that encircles their houses* from that day he feeds on the sweat of the mother's body. he fills himself with her breath and refuse. therefore, she rejected him" thus the "rejected son" being our sun, evidently, as shown above, the "sun-sons" refer not only to our planets but to the heavenly bodies in general. himself only a reflection of the central spiritual sun, surya is the prototype of all those bodies that evolved after him. in the vedas he is called loka-chakshuh "the eye of the world (our[[footnote(s[[footnote continued from previous page] author of "maconnerie occulte "occult sciences having discovered through astronomical calculations that the number of the planets

eyond the solar systems, and differentiates entirely once it crosses the boundaries of our earth's region, vitiated by the atmospheres of the planets and the already compound matter of the interplanetary stuff, heterogeneous only in our manifested world* manas- the mind-principle, or the human soul* buddhi- the divine soul[[vol. 1, page] 102 the secret doctrine. roman church as the leaders of the heavenly hosts, thus showing the same traditions. having evolved from cosmic space, and before the final formation of the primaries and the annulation of the planetary nebula, the sun, we are taught, drew into the depths of its mass all the cosmic vitality he could, threatening to engulf his weaker "brothers" before the law of attraction and repulsion was finally adjusted; after which he began fee

he planets) were all comets and suns in their origin. they evolve into manvantaric life from primaeval chaos (now the noumenon of irresolvable nebulae) by aggregation and accumulation of the primary differentiations of the eternal matter, according to the beautiful expression in the commentary "thus the sons of light clothed themselves in the fabric of darkness" they are called allegorically "the heavenly snails" on account of their (to us) formless intelligences inhabiting unseen their starry and planetary homes, and, so to speak, carrying them as the snails do along with themselves in their revolution. the doctrine of a common origin for all the heavenly bodies and planets, was, as we see, inculcated by the archaic astronomers, before kepler, newton, leibnitz, kant, herschel and laplace

BLUE EQUINOX

ny, the law of thelema, which is do what thou wilt, those who accept it (i say) feel themselves immediately to be kings and queens. liber clxi 231 .every man and every woman is a star. is the first statement of the book of the law. in the pamphlet .the law of liberty, this theme is embroidered with considerable care, and i will not trouble you with further quotation. you will say swiftly that the heavenly state of mind thus induced will be hard put to it to endure hunger and cold. the though occurred also to our founder, and i will endeavour to put before you the skeleton of his plan to avert such misfortune (or at least such ordeal) from his adherents. in the first place, he availed himself of a certain organization of which he was offered control, namely the o.t.o. this great order accep

v, but how is it, while i am on another subject, that a firm of the standing of macmillan can publish chekhov (either without fear of prosecution, or because they have squared the judges) with apparent good hope of selling a great number of copies, while a native chekhov like alexander harvey finds it difficult to get a publisher, and all the other american chekhovs can never get a story printed? heavenly bridegrooms. by theodore schroeder and ida c. reprinted from the alienist and neurologist. this book has been left entirely unedited by mr. theodore schroeder, with the exception of a very brief explanatory note. i may say that it is one of the reviews 281 most remarkable human documents ever produced, and it should certainly find a regular publisher in book form. the authoress of the ms

BOOK OF ENOCH

ng stone; and those towards the south, of red stone. 18.8] and the middle one reached to heaven, like the throne of the lord, of stibium, and the top of the throne was of sapphire. 18.9] and i saw a burning fire, and what was in all the mountains. 18.10] and i saw a place there, beyond the great earth; there the waters gathered together. 18.11] and i saw a deep chasm of the earth, with pillars of heavenly fire, and i saw among them fiery pillars of heaven, which were falling, and as regards both height and depth, they were immeasurable. 18.12] and beyond this chasm, i saw a place, and it had neither the sky above it, nor the foundation of earth below it; there was no water on it, and no birds, but it was a desert place. 18.13] and a terrible thing i saw there, seven stars, like great burni

BOOK OF JASHAR

for six days, and on the seventh day he has a vision of a great city. it is tempting to suppose (straining the limits of how far a man on foot can go in six days) that cain's first sabbath vision was at mount moriah in jerusalem. but what future jerusalem did he see: the modern jerusalem, the crusader city, the city of the second temple, the city of david, the jebusite village, or did he see some heavenly jerusalem that has never existed on earth? cain only knows that he is seeing the jerusalem that abel's descendants would have made. living at the very beginning of human history, he cannot compare it to any jerusalem that has actually existed. indeed, we might ask, how large would a city have to be to seem "great" to someone who grew up in a world that had only five people! so we are left

BOOK OF BLACK SERPENT

t of a woman, or your own, and by and by, they will appear in their true form, as the blood gives them the power to take shapes, such as they are. here follows the manner of invoking the arch-angels, all the rest of this will be given unto you by them: the angelick conjuration. begin this by reciting ps lxii, cxli, cixx and lxxxvi. then begin the followingoration. o most illustrious prince of the heavenly hosts, holy michael+ gabriel+ uriel+ raphael; the archangels, from thy celestial home defend me, a human being, whom god has created in his own image and likeness, and whom he has purchased at a great price from satan's tyranny. o holy and all-mighty god who fashioned the earth and all things by a word! who sent his only-begotten son into the world to crush the spirit of evil with its bel

ry 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 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 whi

re four in number, two ir and two qedushsha; they are the court officers who raise, argue and close every case that comes before the holy one when he is seated on the throne of judgement. it is they who give effect to the decrees of the most high over the kingdoms of men; these angels form the council of the almighty. the eldest servant of his house is metatron naar, the angel which maintains the heavenly treasures. the watchers and the holy ones theses are the fallen high angels and were known to the greeks as arcontev [or "archons; their names are radweriel; he is the c lestial scribe; rahatiel is the angel ruling over the constellations. unto him are the angelick decans which rule the 12 signs; sopheriel is the angel set over the books of the living and the dead. the chief of the watche

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

eek/month holds in store for them. it is useless to point out to these people that the majority of these horoscopes are, by virture of their generality, completely worthless. in what follows will be seen the elements that make a true horoscope a very personal thing, applicable only to the one for whom it is cast. the individual horoscope, or natal chart, the one that interprets the motions of the heavenly bodies in terms of the person's life comes under the awesome- sounding heading of genethliacal astrology. the chart is actually a map of how the planets, sun and moon, appeared at the moment of birth. each planet has a particular influence on the person born and also a particular influence on the other planets, depending on proximity. to erect, or draw up, this chart for the individual, c

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

BUDGE E

unto those who float in nu of the tuat 'o ye who have plunged yourselves beneath the waters, who shine in nu, o ye whose hands cover your faces, who swim with your faces turned towards the water in the tuat, whose cheeks are filled with water, o ye who paddle in the waters of nu, whose faces are turned up into p. 229 the air in the following of your souls, whose souls have been deprived of their heavenly air, and who beat the air with your hands in order to obtain it, o make ye your way in nu by means of your legs, and your thighs shall not be in any way impeded. come ye forth in this stream, descend ye on these waves, fill ye hap-ur, and arrive ye at its furrows, click to view hetemit. bekhkhit. tchetmit. senthes. for your members shall not perish, and your flesh shall not decay, and ye

CASE PAUL F THE BOOK OF TOKENS

nature is to the superior as is passive to active, as woman to man, as eve to adam. yet to every light of emanation proceeding from it on the tree of life doth this same wisdom stand as root and source. hence in the scripture is wisdom spoken of as a woman, as when it is said "wisdom hath builded her a house; but elsewhere to this same wisdom the wise assign the title ab, the father. never is the heavenly wisdom known as mother, for she is the virgin substance of all things, whose purity naught can defile. 5 remember now that i myself am the pure knowing whence all manifestation ariseth. recall to mind that my superior nature is the primal will, the eternal watcher, under whose regard the stream of creation floweth. the substance of the stream is the inferior nature, wherein i see innumera

am he who establisheth the time of the decree, who declareth the term of the days of adam. the fullness of those days shall see the strengthening of thy weakness, o israel, and in the renewal of thy powers shall be made manifest the plenitude of my great name in the abode of wisdom. for when thou hast been tried as by fire. the gold of thy beauty shall be purged of all dross, and the glory of the heavenly son shall all men behold. 5 then shall the vision of thy lord be granted unto thee, and seeing him shalt thou behold the shining one who is thine own true self [140] s a m e k h in the fullness of that blessed vision shalt thou be restored, and as a young lion trampleth upon his prey, so shalt thou conquer all the phantoms of delusion. 6 lo in that day shall the light that is bind fast ev

of powers, is manifested the plenitude of the numeral value of jah, i h. in this connection, also, note that jah, i h, is directly connected with chaiah, ch i h, the life-force, and with the cosmic cycles of the zodiac, since chokmah is said to be the seat of the life-force and the sphere of the zodiac. qabalistic alchemy assigns the metal gold to tiphareth, beauty, and this same sephirah is the heavenly son, ben, b n. the hebrew for "sublimity" or "glory" is gawawn, g a v n, which adds up to 60, the value of the letter samekh. the same number is represented by the emphatic hinnay, h n h" behold" vision" is makhazeh, m ch z h, which adds up to 60, the number of the letter samekh. this paragraph also contains another typical qabalism in the phrase" the fullness of that blessed vision. sinc

"active or exciting intelligence, which joins the sephirah netzach, victory, to the sephirah hod, splendor. the fourth paragraph continues the same theme. 5 "destruction is the foundation of existence. the letter peh, as a single character, is the number 80, and 80 is the enumeration of yesod, i s v d" foundation. on the tree of life the sephirah yesod represents the reproductive organism of the heavenly man. the process which begins the generation of a human or animal body is primarily a destruction. the male cell, or spermatozoon, penetrates the female cell, or ovum, and begins a process of division in the ovum [157] t h e book of t o k e n s the quotation is from deuteronomy, 8: 3. the authorized version reads" man doth not live by bread only, but by every word that procecdeth out of t

espise not thy lord in human form [170] comment on qoph* q o p h, pronounced kqfe. transcribed as" q. the number 100. meaning: back of the head. the corporeal intelligence. 1 the ancient form of the letter qoph looks like a knot tied in a cord. ateph and tav are the first and last letters of the hebrew alphabet. this statement "i am aleph and tav, is like that in the apocalypse, which says of the heavenly man that he is alpha and omega. it is a commonplace of the qabalah that the accusative particle eth, a th, formed from the first and last letters of the alphabet, implies the whole alphabet, and thus the totality of the divine powers. 2 this paragraph is based on the meaning of the lettername qoph, q v p "back of the head. the "head which is not a head "is a qabalistic name for kether, th

that hearing is too often dulled by the noisy clamor of the world's illusion. yet he who hath eyes to see, and mind to remember, may see in the very word guph, that the heart of its meaning hath to do with hearing, for what else is vav but the heart of the word? and is not vav at once the special letter of ben the son and the sign of hearing? this thy body, o child of earth and sky, is truly the heavenly vision of the goodness of the eternal. this thy body is the palace of the king; this thy body is the manifested world of god and man; this thy body is the seamless robe of adonai. for 1 am thy lord, and the lord and his temple are one [2we wicca01.txt a practical guide to witchcraft and magic spells by cassandra eason contents [insert pic p005- book cover (front (back) scan/ edit notes in

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

rdinal fire sign, for all matters of the self and of identity, for rituals of innovation, courage assertiveness and action. ruled by mars [symbol- sym02] taurus, the bull: 21 april to 21 may. colour: pink. a fixed earth sign, for rituals concerning all kinds of material matters and security, also for patience and caution if the way ahead seems hazardous. ruled by venus [symbol- sym03] gemini, the heavenly twins: 22 may to 21 june. colour: yellow or pale grey. a mutable air sign, for spells concerning communication, learning, choices, adaptability and short-distance travel. ruled by mercury [symbol- sym04] cancer, the crab: 22 june to 22 july. colour: silver. a cardinal water sign, for spells concerning the home and family, especially for protection and for gentle love and friendship. ruled

by polluted places and, especially, water. cleansing using the forces of nature leave your artefact(s) on a piece of white silk in a sheltered, safe place out of doors or near an open door where children, pets or the curious cannot reach them. begin at dusk where they can absorb the light of the sun, the moon and the stars, for 24 hours. this will be effective even if you cannot see any of these heavenly bodies in the sky. charge at the time of the waxing moon to the full moon if possible; if not, let them stand for 48 hours. if the moon is waning and so not good for energising, create a circle of alternate moonstones and crystal quartz for the powers of the sun and moon, and leave the tools within this circle for the full 48-hour cycle. sprinkle the tools with nine drops of sacred water

is another day. he is also guardian of the young. he is depicted with a pilgrim's stick, a wallet and a fish, showing the way and offering sustenance to all who ask. raphael stands in the east and his colour is yellow. michael archangel of the sun and light, michael is the warrior angel. he appeared to moses as the fire in the burning bush and saved daniel from the lions' den. as commander of the heavenly hosts, michael, with his flaming sword, drove satan and his fallen angels out of the celestial realms; as angel of judgement, he also carries a scale for weighing the souls of the dead. according to the koran, the cherubim were created from michael's tears. he offers power to overcome any obstacles and challenges, and brings wisdom and illumination as to the right path. michael stands in

estial realms; as angel of judgement, he also carries a scale for weighing the souls of the dead. according to the koran, the cherubim were created from michael's tears. he offers power to overcome any obstacles and challenges, and brings wisdom and illumination as to the right path. michael stands in the south and his colour is gold. gabriel archangel of the moon, the messenger archangel and the heavenly awakener, gabriel appears many times in the bible. he visited the virgin mary and her cousin elizabeth, mother of john the baptist, to tell them that they were to bear sons who would lead mankind to salvation. it was gabriel who parted the waters of the red sea so that the hebrews could escape from the pharaoh's soldiers. gabriel is usually pictured holding a sceptre or lily. to the follo

CHRONOLOGIA RORISPERGIUS

and soul parallel the material (earthly) and celestial regions of the great world. beings such as nature (nature, divine wisdom (nous, primeval chaos (silva, the planetary beings (usiarchs, the celestial and earthly principles (urania and physis) and others strive to fill the world with light, life, love, and beauty. their efforts culminate in the creation of the human being, which embraces both heavenly and earthly natures. c.1138- c.1215 guiraut de bornelh -troubadour at the court of alfonso ii of aragon, and went on a crusade. called by his contemporaries master of the troubadours; dante ranked him second only to arnaut daniel. 1140-1215 bertran de born troubadour 1144 earliest dated western alchemical treatise- robert of chester de compositione alchemiae c.1145- after 1208 guiot de pr

rconfessional climate atmosphere prevailing at the court of the emperor< 1200-1280 albertus magnus c.1200 albricus "liber ymaginum deorum [book of the images of the gods- codex vat. 3413. 1200-1271 hortulanus 1201-1259 bartholomaeus anglicus 1202 d. joachim of fiore "hic abbas floris caelestis gratiae roris, here lies the abbot of the flower of the dew of heavenly grace" 1204-5 influential pseudo-joachim's 'de semine scriturarum' assigns centuries to the letters of the alphabet. 1205 alexander neckham "de naturis rerum" exegesis of the coherence between the beginning of genesis in hebrew and the 1st verse of john's gospel. 1206- 1227 genghis khan 1207-1273 jalal al-din rumi (muslim mystic poet from turkey) d. 1209 pierre roger de mirepoix. cathar t

ssor for john dee (1527-1608) at the prague court of rudolph ii during the time roselli was working on his edition of the corpus hermeticum. 1525 n.t. translated into englsh by w. tyndale (1494-1536. 1525 giorgi's de harmonia mundi published 1525-1580 thomas charnock 1526-1607 martin crusius professor of greek. wrote on byzantine history. translated homer into latin. wrote a latin treatise on the heavenly jerusalem. connected with a historical calendar of wurttemberg. his turco-graeca was published in 1584 and his swabian chronicle in 1733. 1527-1603 john dee, maximillian ii born 1527-1604 hans vredeman de vries dutch artist and architect executor of h. khunrath's architectural designs. 1527 symphorien champier galliae celti. history of celtic france, mostly the history of lyons wherein co

of this society were conveyed from teacher to disciple and the their principle unifying form was the distinction of receiving "the initiation" which gave them the right to be known as "unknown superiors" or "superieurs inconnus" or s.i. as it is written"-mark stavish. there were printed editions of them in french, german and latin. james bonaventure hepburn published at rome his virga aurea "the heavenly golden rod of the blessed virgin mary in seventy-two praises" consists of a list of seventy two alphabets (actually seventy, plus latin and hebrew which are the two languages of the text of the plate. cabala, speculum artis et naturae, in alchymia- stephan michelspacher. 1617 first volume of fludd's utriusque cosmi historia 1618 theophilus schweighardt speculum sophicum rhodo-stauroticum

COLLIER IRENE CHINESE MYTHOLOGY

on the parched earth, he was filled with sadness, for he was a mortal man. yi called out to the suns and ordered them to stop their foolishness, but they only leaped around the grand archer, mocking his seriousness. when yi threatened to shoot them with his magic chinese mythology 66 arrows, the suns laughed even harder. they knew they were the sons of a god and that the grand archer was merely a heavenly court servant. angrily, the grand archer yi grabbed one magic arrow out of his quiver and aimed carefully. whaam! the arrow flew straight into the heart of the most boastful sun. quickly, that sun dropped down from the sky, burning up in a ball of fire. when he hit the ground, the sun turned into a huge black crow with a three-foot wingspan, and then he died. the earth immediately felt co

rrell surmises [t]he myth of the flood and its control was more nearly relevant to the lives of the people than the less real myth of the unnatural phenomenon of solar disaster.4 dijun s wife shiho plays a more prominent part in her position as mother of the suns. scholar anthony christie clarifies: both sun and moon are in fact suns and moons, ten and twelve in number respectively. each of these heavenly bodies is in the care of a mother who is in some sense responsible for their proper functioning.5 professor birrell explains further: ti chun [dijun] is one of the supreme gods, but in the evolution of myths he became a faded deity .6 71 jan and yvonne walls explain the fate of the balls of fire which fell from the sky after being hit by archer yi s arrows: nine three-legged ravens had fa

f his position. he was never again able to persuade the lords and princes of his time to overlook his humble beginnings and judge his ideas on their own merit.1 confucius spent the rest of his life teaching and rewriting the classical literature of china. his followers kept his teachings alive after his death. in a.d. 59, more than four hundred years after his death, confucius was recognized as a heavenly being by the emperor of the han dynasty. emperors adopted his ideas about good government and built schools in his honor. this story introduces the unicorn, the chi-lin [chee leen, an animal sacred to the chinese. it does not 85 resemble the unicorn in european myths, but is a combination of many animals, including the deer, ox, dragon, and horse. a peaceful, timid animal, the chi-lin lef

ods were unsuccessful in sending monkey to the underworld, the jade emperor decided to keep an eye on monkey in heaven. he summoned the monkey king and gave him the job of stable master. monkey was to feed, chinese mythology 100 groom, and water the thousand horses of heaven. monkey was so insulted at having been given this menial job that he left in a huff and returned to his mountain cave. when heavenly court officials came to the cave to fetch him, monkey put up such a fuss that they agreed to give him a more important job. monkey creates a mess in heaven next, the jade emperor put monkey in charge of the peach garden. tiny fruit blossoms ripened into the sweetest peaches in the universe. these peaches would bestow wisdom, strong limbs, eternal youth, and light bodies to those fortunate

d by the fine wines of heaven, the monkey king spat out their local brew. he boasted that he could bring back heaven s most delicious grape wines. then monkey quietly tiptoed back into heaven and stole the remaining casks. he brought the precious wine to his waterfall cave and celebrated his return to the mountain of fruit and flowers. when the jade emperor discovered the destruction, he sent his heavenly army generals to capture the thief. monkey fought them with his embroidery needle, which he transformed into a mighty fighting stick. no one could defeat monkey, not even the hundred thousand heavenly troops who fought him with axes, sticks, and swords. and so it was that the orphan monkey, born of a stone egg from a magic rock, established his supremacy in the fighting arts. monkey 103 q

signment to be in charge of the orchard of immortal peaches. q: why did monkey search for banquet tidbits? a: monkey was greedy by nature, and he wanted to taste the banquet meats, wines, and fruit. he was also insulted that he had not been invited to the feast. q: what did monkey steal to eat and drink? a: he consumed the magic peaches from the orchard, dumplings from the kitchen, wines from the heavenly cellar, and all the magic pills of immortality from laotzu s house. q: who was lao-tzu? a: he was a great philosopher, the author of the tao te ching, and the founder of taoism. monkey 105 expert commentary both the tao te ching and journey to the west are two well-known pieces of literature. fatima wu, assistant professor at loyola marymount university, explains the widespread affection

COVENANT OF SAMYAZA

hey may not partake of the fruit of the 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 am

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

s. we hear of how god or the gods created humanity 'in their own image. i outline a number of these ancient themes in the robots' rebellion. the offspring of these extraterrestrial/human liaisons looked very different from the rest of the people. as genesis 6:4 puts it in the good news bible "in those days, and even later, there were giants on the earth who were descendants of human women and the heavenly beings. they were the great heroes and famous men of long ago. the reason this-world-is-all-there-is science has been unable to find the missing links in human genetic evolution is because there aren't any. the sudden changes in the human form were due to extraterrestrial intervention. this is possibly an origin of the virgin mother legends which are also found throughout the world. in wh

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

DAVID ICKE CHILDREN OF THE MATRIX

interbred with the nordics and earth peoples. the name for sumer in the tablets is ki.en.gir, which has been translated as "the land of the lord of the blazing rockets" and also "the land of the watchers. the term "watchers" is often used to describe ancient gods. the egyptian name for their gods, the neteru, translates literally as "watchers. the egyptians said that these watchers came in their "heavenly boats" and in ancient cultures across the world you have this constantly recurring theme of "gods" arriving in some kind of flying machine to found civilisations and bring knowledge and techniques that were light years ahead of what existed before. in the indian culture they called these flying craft vimanas. there were several designs of these craft. some were cigar-shaped while others w

in temperature from a hotter parallel universe, the human body underwent a phrase transition that solidified the substance and stiffened its modes of thinking. if it is so, we can understand why it may be possible for the human body to 'rise' again, as many hermetic traditions suggest too."11 there are those who believe that when our physical body dies, our consciousness returns to some wonderful heavenly realm. personally, i don't accept that this 392 children of the matrix happens as a matter of course. death is no cure for ignorance and when we leave this world as the physical body dies, we gravitate to where our consciousness is focused. it's our vibrational state that decides where we can go. in other words, we do. if we are the embodiment of pure love, we will peel off our outer shel

DAVID ICKE THE BIGGEST SECRET

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 said that their gods camein heavenly boats.according to zecharia sitchin, the tablets describe how the anunnaki came from aplanet called nibiru (the planet of the crossing) which he believes has a 3,600 yearelliptical orbit that takes it between jupiter and mars and then out into far space beyondpluto. modern science has identified a body it calls planet x which has been locatedbeyond pluto and is believed to be part of this

DEITUS

magical treatises. in the physical world there are four elemental spheres: earth, air, fire, and water. there are also the four great watchtowers: north, east, south, and west. above the earth are the seven planetary spheres: the moon, mercury, venus, the sun, mars, jupiter, and saturn. beyond the planetary spheres are the fixed stars and the primum mobil, the twelve signs of the zodiac, and the heavenly spheres. beneath the earth lies the land of the dead (hades, the tartaran abode (hell, and the realm of the abominations of chaos. all spirits, demons, angels, and other beings of an archetypal nature are said to reside in one of the archetypal spheres. there are, for example, many ranks or orders of angels such as seraphim, cherubim, thrones, dominions, powers, virtues, archangels, etc

the dead (hades, the tartaran abode (hell, and the realm of the abominations of chaos. all spirits, demons, angels, and other beings of an archetypal nature are said to reside in one of the archetypal spheres. there are, for example, many ranks or orders of angels such as seraphim, cherubim, thrones, dominions, powers, virtues, archangels, etc. each angelic choir is said to reside in a particular heavenly sphere. similarly, the fallen angels may reside in earth, air, fire, water, or in the tartaric depths. spirits which dwell in the planetary spheres are often called olympic spirits. these include lunar, mercurial, venereal, solar, martial, jovial, and sanguine spirits. traditionally, all spirits may be invoked or summoned to appearance by the magician using certain formulas of invocation

mbolic forms in the subconscious mind. further, he suggested that there was a collective subconscious shared by all humanity and that symbols in dreams had universal meanings. with this in mind, the spheres described in the map of the spheres may be seen as planes of consciousness on each of which the symbols share a common theme. the map of the spheres shows the aeonic sphere as being beyond the heavenly spheres. the aeonic sphere could be described as a circle surrounding all of the spheres since it is closest to the universal subconscious. traditionally, a magician begins as a novice or neophyte and over time becomes an adept. the adept continues to advance in knowledge and eventually becomes a magister templi (or master of the temple. this process is called initiation and, in magical o

DEMONIC BIBLE

liars. he governeth 29 legions of spirits. and his seal is this, etc (68) belial- the sixty-eighth spirit is belial. he is a mighty and a powerful king, and was created next after lucifer. he appeareth in the form of two beautiful angels sitting in a chariot of fire. he speaketh with a comely voice, and declareth that he fell first from among the worthier sort, that were before michael, and other heavenly angels. his office is to distribute presentations and senatorships, etc; and to cause favour of friends and of foes. he giveth excellent familiars, and governeth 50 legions of spirits. note well that this king belial must have offerings, sacrifices and gifts presented unto him by the exorcist, or else he will not give true answers unto his demands. but then he tarrieth not one hour in the

DIABOLUS

ld around it, therefore the mind contains both elements of darkness and light. ahriman himself was born of light but yet chose darkness. in the zurvanite myth ahriman first perceived his own being and chose to exit the womb before his brother, who was born of light. ahriman was called dark and stinking by his father zurvan, who by casting aside his first born, allowed ahriman to go forth from the heavenly realm to choose his own devices within the physical and spiritual world. ahriman has free will to choose his own path, to become in both planes of existence based on that desire. the writer eznik11 presented a zoroastrian statement of ahriman- it is not the case that i am unable to do anything good myself, but that i do not wish it; and to make this thing certain, i have produced the peac

the verse "in that day the lord will punish with his great, cruel, mighty sword leviathan the twisted serpent and leviathan the tortuous serpent--this is lilith-"and he will slay the dragon of the sea (isaiah 27:1. as there is a pure leviathan in the sea and it is called a serpent, so there is a great defiled serpent in the sea in the literal sense. the same holds true above in a hidden way. the heavenly serpent is a blind prince, the image of an intermediary between samael and lilith. treatise on the left emanation by r. isaac b. jacob ha- kohen 28 aleister crowley in his work de arte magica describes in certain terms the use of sexual magick within the image of lilith, that she is the key to creations of night born servitors or demons. such workings crowley considered highly dangerous

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ne (q.v) characters in the german rune alphabet: f-u-th-a-r-k. other rune alphabets are called by slightly different names due to variations in the pronunciation of the letters. the english rune alphabet is known as the futhorc- g- gabriel: pronounced "gahb-ray-ehl" the archangel (q.v) and cosmic guardian of the west and of elemental water. in the tradition of christian mysticism, gabriel is the "heavenly herald. the archangel of the annunciation, he who didst bring blessed tidings to our blessed lady, mary, the mother of christ" gardnarian (wicca: modern witches (q.v) who follow the teachings of and use the book of shadows composed by gerald b gardner (q.v. the first major tradition of modern wicca (q.v) a combination of neo-paganism and high ceremonial magick, much of which was "shortene

the rainbow wand (q.v) and on the lotus wand aries is represented by the color yellow-green. keywords include: picky, overly critical, practicality, with detail, industriously, modestly, analytically, discriminatingly, critically. virtues, occult: the magickal potency of efficacy of herbs, stones, beasts, and other things impressed upon them through the stars at the time of their creation by the heavenly intelligences (q.v. visualize: the process of forming a visualization (q.v. to form a mental image. the important factor for success in this is the knowledge that the image is to be mental, not an optical illusion. it can however seem to be optically visible. visualization: 1) seeing an image in the mind's eye. this is a willed image, and should not be confused with an hallucination, whic

DION FORTUNE MYSTICAL QABALA

little better than devils, as some schools of transcendental thought appear to do. 22. the whole question of the angels,archons,and elementals is a very vexed and very important one in occultism, because its practical application to magic is immediate. christian thought can tolerate with an effort the idea of archangels, but the ministering spirits, the messengers who are flames of fire, and the heavenly builders, are alien to its theology; god, alone and in an instant, made the heavens and earth. the great architect of the universe is also the bricklayer. not so does esoteric science. the initiate knows the legions of spiritual beings who are agents of god's will and the vehicles of creative activity. it is through these that he works, by the grace of their ruling archangel. but an archa

ion of the instruments of precision which enabled modern man to make the same discoveries from another angle, must be a matter of perpetual amazement to anyone who comes to the traditional philosophy unbiased. 24. as above, so below. the microcosm corresponds to the macrocosm, and we must therefore seek in man the kether above the head which shines with a pure white brilliance in adam kadmon, the heavenly man. the rabbis call it the yechidah, the divine spark; the egyptians call it the sab; the hindus call it the thousand-petalled lotus. but under all these names we have the same idea-the nucleus of.pure spirit which emanates but does not indwell its many manifestations upon the planes of form. 25. it is said that never while in incarnation can we rise to the consciousness of kether in atz

natural conditions, under our artificial conditions of civilised life all manner of irrational taboos have grown up. the repulsion is overdone, and no longer serves its biological purpose. 54. our attitude towards two important sections of natural life implies that they are unnatural, debased, poisonous. consequently we cut ourselves off from the earthcontacts; thcn the circuit is broken and the heavenly contacts also fail us. the cosmic current comes down from kether, through tiphareth and yesod, into malkuth; if the circuit be broken anywhere, it cannot function. true, it is impossible totally to break the circuit during life, for the life-processes are 50 deeply rooted in nature that we cannot altogether suppress them; but a mental attitude can cause such a kinking of the tube, as it w

es as pan, who, by virtue of his goat-symbolism, cannot be assigned otherwise than to the sphere of earth, for capricorn is the most earthy of the earthy triplicity. pan represents the positive magnetism of the earth uprushing in its return to the all-father. ceres, on the other hand, or many-breasted diana, who are both very earthly venuses and far from virgin, represent the final earthmg of the heavenly force in dense matter. hera, who has been called the celestial venus or heavenly aphrodite, represents the return of the uprushing earth-force to heaven, and is eatth-positive on a celestial level. 69. these are things difficult to elucidate to those who have not seen the sun at midnight. they yield much to meditation, but little to disputation. v mystical qabala page 196 70. in the spher

corresponds to the feet of the divine man. here again we have an important concept; for unless the feet are firmly planted on mother earth, no stability is possible. there are altogether too many top-heavy mystics who like to think that the divine man ends at the neck like a cherub, and give no place to the generative organs of yesod, or the anus of malkuth. they need to learn the lesson that the heavenly dream taught to st peter, that nothing which god made is unclean unless we allow it to become so. we should recognise the divine life in all its functions, and so bring the manhood up into godhead and sanctify it. cleanliness is next to godliness, especially internal cleanliness. if we evade and avoid a thing, how are we to keep it clean and wholesome? the taboos of a primitive people hav

DION FORTUNE PSYCHIC SELF DEFENSE

and especially when sending a birth-hour for a horoscope, not to allow the name to be known lest gossip should be spread about. astrologers are much too fond of handing round charts and discussing them. i have known some very unfortunate things come about in this way. a horoscope from someone who understands the nature of the work in hand is of great value, for the position of the planets in the heavenly houses not only serves as an aid to diagnosis but is a very important guide to treatment. it is best therefore to explain to the astrologer the nature of the case, and the kind of information that is wanted, so that he can examine the chart accordingly. a horoscope is to 76 of 103 an occult therapist what an x-ray photograph is to a doctor. while awaiting these returns, and while his mind

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

i, 50# ezekiel xxx, 17; and beth shemesh# 4:11 jeremiah xliii, 13; and the heliopolis of the greek writers (h?liou'polis, strabo, xvii, 1, 27, 28; herodotus, ii, 3; diodorus, i, 57, 4. 2. maspero, unas, ii. 591, 592; and compare pepi i, ii. 690, 691. 3. see line 596. 4. 5. maspero, pepi i, 1. 465, 466. 6. the pyramid of pepi ii, 1. 665. 7. in reading egyptian religious texts, the existence of the heavenly annu, which was to the egyptians what jerusalem was to the jews, and what mecca still is to the mubammadans, must be remembered. the heavenly annu was the capital of the mythological world (see naville, todtenbuch (einleitung, p. 27, and was, to the spirits of men, what the earthly annu was to their bodies, i.e, the abode of the gods and the centre and source of all divine instruction. li

ecca still is to the mubammadans, must be remembered. the heavenly annu was the capital of the mythological world (see naville, todtenbuch (einleitung, p. 27, and was, to the spirits of men, what the earthly annu was to their bodies, i.e, the abode of the gods and the centre and source of all divine instruction. like many other mythological cities, such as abtu, tattu, pe, tep, khemennu, etc, the heavenly annu had no geographical position] p. xxviii the just were there united to their spiritual or glorified bodies, and that they lived there face to face with the deity for all eternity.[1] judging from the fact that the texts in the tombs of heru-hetep and neferu, and those inscribed upon the sarcophagus of taka, all of the xith and xiith dynasties, differ in extent only and not in characte

s.[4] by the divine power thus given to the deceased he brings into subjection the ka's of the gods[5] and other ka's,[6] and he lays his yoke upon the ka's of the triple company of the gods.[7] he also becomes thoth,[8] the intelligence of the gods, and he judges hearts;[9] and the hearts of those who would take away his food and the breath from his nostrils become the prey of his hands.[10] the heavenly life of the blessed. the place of the deceased in heaven is by the side of god[11] in the most holy place,[12] and he becomes god and an angel of god;[13] he himself is triumphant,[14 [1. recueil de travaux, t. v, p. 23 (l. 197. 2. ibid, t. v, p. 17 (l. 91 ff. 3. ibid, t. v, p. 33 (l. 265. 4 ibid, t. v, p. 40 (l. 287. 5. ibid, p. 45 (l. 306. 6. ibid, t. iv, p. 51 (l. 451; iii, p. 208 (l

it was identified with all the gods of egypt, new or old, and its influence was so great upon the minds of the egyptians that from the earliest days they depicted to themselves a material heaven wherein the isles of the blest were laved by the waters of the nile, and the approach to which was by the way of its stream as it flowed to the north. others again lived in imagination on the banks of the heavenly nile, whereon they built cities; and it seems as if the egyptians never succeeded in conceiving a heaven without a nile and canals. the nile is depicted in the form of a man, who wears upon his head a clump of papyrus or lotus flowers; his breasts are those of a woman, indicating fertility. lanzone reproduces an interesting scene[1] in which the north and south nile gods are tying a papyr

field, thou hast created the heavens and the earth. worshipped be thou whom the goddess maat embraceth at morn and at eve. thou dost travel across the (11) sky with heart swelling with joy; the lake of testes is at peace. the fiend nak hath fallen and his two arms are cut off. the sektet boat receiveth fair winds, and the heart of him that is in his shrine rejoiceth. thou (12) art crowned with a heavenly form, the only one, provided [with all things. ra cometh forth from nu in triumph. o thou mighty youth, thou everlasting son, self-begotten, who didst give thyself birth (13) o thou mighty one, of myriad forms and aspects, king of the world, prince of annu, lord of eternity and ruler of the everlasting, the company of the gods rejoice when thou risest and when thou sailest (14) across the

h scarabs is exhibited in the fourth egyptian room. 2. i.e, the judgment hall of osiris, in which hearts were weighed. 3. var "west" 4. on the word# see brugsch, w rterbuch (suppl, p. 1289, and stern, glossarium, p. 19, col. 2, where the various kinds of this sweet-smelling plant are enumerated. 5 var "may my two hands open [my] mouth in the earth: naville, todtenbuch, bd. 11, bl. 90. 6. i.e, the heavenly memphis] p. 309 text [chapter xxxb (i) the chapter[1] of not letting (2) the heart of osiris, the scribe of the sacred offerings of all the gods, ani, triumphant, be driven from him in the underworld. ani saith "my heart, my mother; my heart, my mother (3. my heart whereby i come into being. may there be nothing to withstand me at [my] judgment; may there be no, resistance against me by t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

20; isaiah 6:2.3; ephesians 3:10) and the book of enoch. vartan (or vertabied, the thirteenth-century armenian poet and historian, described them under the same terms, but expressly stated: these orders differ from one another in situation and degree of glory, just as there are different ranks among men, though they are all of one nature. this description, and all others resembling it (the twelve heavenly worlds of plato, and the heaven of the chinese, for example, can be understood as landmarks serving to denote the heights human intelligence has reached at various times in the attempt to represent the eternal and infinite in precise terms. seventeenth-century mystic jakob boehme recognized the whole deep between the stars, as the heaven of one of the three hierarchies, and placed the oth

r or nearer to him, yet are the three kingdoms circular about him. the visions of emanuel swedenborg date a century later, and describe his intimacy with the angelic world. the angels described to him in great detail a level of spiritual existence qualitatively different from the visible world of sensation. angelic realms in jewish thought jewish teachers have developed an elaborate doctrine of a heavenly hierarchy. some, such as bechai and joshua, teach that every day ministering angels are created out of the river dinor, or fiery stream, and they sing an anthem and cease to exist; as it is written, they are new every morning. this idea appears to be a misunderstanding of biblical intent.to be renewed or created in the scriptural sense is to be regenerated. thus, to be renewed every morni

on the record that god has par- encyclopedia of occultism& parapsychology. 5th ed. angels 53 doned him. the siamese, besides holding the difference of sex, imagine angels have offspring; but their beliefs concerning the government of the world and the guardianship of the human race are similar to those of other nations. the christian fathers, for the most part, believed angels possessed bodies of heavenly substance (tertullian calls it angelified flesh, and, if not, they could assume a corporeal presence at their pleasure. in fact, all the actions recorded of angels in scripture imply human bodies and attributes. some theosophists regard angels as related to fairy life, part of the devic kingdom (from the sanskrit term deva, or divine being. reports of encounters with visitors from flying

at was haunted with the perpetual odor of violets. evolution of the belief in apparitions the belief that identifies an apparition with the spirit of the creature it represents.a worldwide belief widely affirmed in all cultures throughout history.has been traced to the ancient doctrine generally called animism, which endowed everything in nature, from human beings to the smallest insect, from the heavenly bodies to an insignificant plant or stone, with a separable soul. it is not difficult to understand how the conception of souls may have arisen. nineteenth-century anthropologist james frazer, in his classic work, the golden bough, states, as the savage commonly explains the processes of inanimate nature by supposing that they are produced by living beings working in or behind the phenome

s. the men who resided in the fortress smoked hashish and learned the fine art of killing. they were masters of the sword and proficient with poisons. they became the terror of muslim lands for the next two centuries. alamat was designed as an earthly representation of paradise and those sent out on killing missions were assured that if they died during their mission they would go straight to the heavenly paradise. alamut was fi- assagioli, roberto encyclopedia of occultism& parapsychology. 5th ed. 96 nally captured in 1256, but assassin fortresses in syria survived until the sixteenth century. the assassins gradually dropped their distinctive ways, including murder and hashish, reconciled with the other ismaili factions, and continue to the present under their present imam, still a descen

ghty, who reigneth towards the western parts, i call upon thee and invoke thy name in the name of the divinity. i command thee in the name of the most high to present thyself before this circle, thee and the other spirits who are thy subjects, in the name of passiel and rosus, for the purpose of replying to all that which i demand of thee. if thou dost not come i will torment thee with a sword of heavenly fire. i will augment thy pains and burn thee. obey, o king bayemon. although ascribed to pope honorius iii and supported by what is claimed as a papal bull authorizing ordained priests to invoke spirits and control demons, this grimoire is denounced by roman catholic writers as a forgery. the grimoire became popular among seventeenth-century occult magicians. bayside bayside, a section of

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ike god whose body resembles light, as his soul or spirit resembles truth. they condemned all images and those who said that the gods were male and female; they had neither temples nor altars, but worshiped the sky, as a representative of the deity, on the tops of mountains; they also sacrificed to the sun, moon, earth, fire, water, and winds, said herodotus, meaning no doubt that they adored the heavenly bodies and the elements. this was probably before the time of zoroaster, when the religion of persia seems to have resembled that of ancient india. their hymns in praise of the most high exceeded (according to dio chrysostom) the sublimity of anything in homer or hesiod. they exposed their dead bodies to wild beasts. schlegel maintained that it was an open question whether the old persian

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

in that of the second day, and so on until the five days are exhausted. each of these had a color, and according to the color first seen or noticed on such and such a day would it be fortunate to ask a boon of a certain god. a variation of this system, known as the five moments, was similar in origin, but possessed a muslim nomenclature. still another scheme, katika tujoh, was based on the seven heavenly bodies, dividing each day into seven parts, each of which was distinguished by the arabic name for the sun, moon, and principal planets. the astrology proper of the malays is purely arabic in origin, but a system of hindu invocation was in vogue by which the lunar month was divided into parts called rejang, which resembles the nacshatras or lunar houses of the hindus. each division had it

uffer void, subtle beyond comparison and susceptible to receive, propagate and communicate every impression of movement. this reciprocal action is subject to as yet unknown mechanical laws. the result of this action consists of alternating effects which may be considered fluxes and refluxes. it is by this operation (the most universal in nature) that the active relations are exercised between the heavenly bodies, the earth and its constituent particles. it particularly manifests itself in the human body with properties analogous to the magnet; there are poles, diverse and opposed, which can be communicated, changed, destroyed and reinforced; the phenomenon of inclination is also observable. this property of the animal body which renders it susceptible to the influence of celestial bodies a

mo cardano (1501.1576) proposed metopomancy as a new art. in his book, metoposcopia, he covered some 800 wrinkle configurations and related each wrinkle on the forehead to a particular astrological sign. by this method, he claimed to be able, for example, to identify adulterous women and thieves. cardano divided the area of the forehead into seven positions, each assigned to one of the then-known heavenly bodies. beginning at the top, the areas were assigned in order to saturn, jupiter, mars, the sun, venus, mercury, and the moon. the assignment allows the forehead reading to be aligned with the horoscope. reading the forehead began with an assessment of the length, depth, and prominence of the lines. long unbroken lines indicate an honest person while x-shaped lines indicate a deceptive p

in 1871 was described in the spiritualist (1875, p. 55. in his later years, monck concentrated on healing. the closing period of his life was spent in new york. sources: oxley, william. modern messiahs and wonder workers. london: trubner, 1889. monen a term from the kabala, referring to that branch of magic that deals with the reading of the future by the computation of time and observance of the heavenly bodies. it thus includes astrology. money (in occult tradition) money that comes from a pact with the devil is of poor quality, and such wealth, like the fairy-money, generally turns to earth, or to lead, toads, or anything else worthless or repulsive. st. gregory of tours (d. 594 c.e) told a illustrative story: a youth received a piece of folded paper from a stranger, who told him that h

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

further reading anka, darryl, 1990. bashar: blue print for change, a message for our future. simi valley, ca: new solutions publishing. a message from darryl anka, n.d. http//www. bashartapes.com/about/message2.html being of light in his best-selling life after life (1976) raymond a. moody writes of near-death experiences in which persons undergo visionary encounters of what seems to be a kind of heavenly realm. in out-of-body states, according to testimony moody collected, percipients observe a brilliant light at the end of a tunnellike passage. a telepathic message from the light asks the observer something like, are you prepared to die? or what have you done with your life? immediately afterward, the dying person experiences a life review in which significant events are rapidly played o

ving, beautiful light surrounding them and suffusing the landscape, but only a small minority of reports had that light as a being. a typical expression of the light was more like one offered by an englishwoman who encountered it while her heart stopped as she was anesthetized during dental surgery: the light is brighter than anything possible to imagine. there are no words to describe it, it s a heavenly light (grey, 1985. frequently, percipients encounter recognizable figures, usually either christ or deceased friends and relatives. further reading grey, margot, 1985. return from death: an explo- ration of the near-death experience. boston, ma: arkana. 40 being of light moody, raymond a, jr, 1976. life after life: the investigation of a phenomenon survival of bodily death. harrisburg, pa

praisal of the evidence. folk- lore 84 (summer: 89 103. smith, paul, 1991. the cottingley fairies: the end of a legend. in peter narvaez, ed. the good peo- ple: new fairylore essays, 371 405. lexington: university press of kentucky. the council william lepar of north canton, ohio, channels the council, a single voice speaking for twelve souls communicating from the celestial level of the god-made heavenly realms. this, the council says, is the only time in all of history that human beings have been contacted in this way. since the original, involuntary contact in the early 1970s, the council has generated hundreds of thousands of words of discourse. l e par heads the sol association for res e a rch, a nonprofit, tax-exempt organization. it publishes a new s l e t t e r, tapes, videos, and

FAUST

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

, 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 archangels come forward. raphael the sun intones, in ancient tourney with brother-spheres, a rival song, fulfilling its predestined journey, with march of thunder moves along. its aspect gives the angels power, though none can ever solve its ways; the lofty works beyond us tower, sublime as on the first of days. gabriel and swift beyond where kn

look on me with scorn; pathos from me would make your sides with laughter shake, had you not laughter long ago forsworn. of suns and worlds i ve naught to say worth mention. how men torment them claims my whole attention. earth s little god retains his same old stamp and ways and is as singular as on the first of days. a little better would he live, poor wight, had you not given him that gleam of heavenly light. he calls it reason, only to pollute its use by being brutaler than any brute. it seems to me, if you ll allow, your grace, he s like a grasshopper, that long-legged race that s made to fly and flying spring and in the grass to sing the same old thing. if in the grass he always were reposing! but in each filthy heap he keeps on nosing. the lord you ve nothing more to say to me? you

rows so clear to me! in these pure lineaments i see creative nature s self before my soul appear. now first i understand 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 witheri

ght, to bring assurance of new covenant and dower? chorus of women. rare spices we carried and laid on his breast; we tenderly buried him whom we loved best; cloths and bands round him, spotless we wound him o er; ah! and we ve found him, christ, here no more. chorus of angels. christ is ascended! blessed the loving one who endured, moving one, trials improving one, till they were ended! faust ye heavenly tones, so powerful and mild, why seek ye me, me cleaving to the dust? ring roundabout where tender-hearted men will hear! i hear the message well but lack faith s constant trust; the miracle is faith s most cherished child. i do not dare to strive toward yonder sphere from whence the lovely tidings swell; yet, wonted to this strain from infancy, back now to life again it calleth me. in da

cret shuddering. the woman has a scent that s fine enough, forever in her prayer-book she delights to snuff, and smells it out in every single thing if it be sacred or profane; so in those gems she noses till it s plain that they held little blessing, little good. my child, she cried, to keep unrighteous gain perturbs the soul, consumes the blood. we ll dedicate it to the mother of our lord, with heavenly manna she ll reward" then gretchen drew her mouth askew; she thought: it is a gift-horse, it is true, and surely godless is not he who brought it here so handsomely" the mother summoned in a priest who came and when he d scarce perceived the game, got much contentment from the sight. he said: so one is minded right! who overcometh, winneth a crown. the church hath a good stomach ever, who

FIRE OF QAYIN RITE

, thrice-purified in tubalo s fire, it suffered the ordeal of the pyre; cast into waters, hissed it s song, the starry viper s iron tongue was tempered on the anvil-stone, til radiant as changeless bone, with whispered charge and wordless spell, the gramarye of azazel. the edge was ground and thus was made, the narrow road of sharpened blade. this is the metal: twas shaped by cain who wrought the heavenly arthame. the rite of the fire of qayin- being the mystery of the house of azazel: the invocation of the great blood and the mystick flame, kindle the mystick fire upon the alter and gaze into its heart, brooding upon the inner fire and fanning it with each inhalation of breath as a blacksmith fans the forge with the bellows. the mystick fire burns at the level of the navel within the micr

FOCUS OF LIFE

? for i love thee, o self! for i love thee, o mine i! oh! how could i fail to be agog for originality in self-love? never yet has procreation with another been satisfactory. if i have wandered into marriage with anything-there has been a conspiracy of accidents: within and without. and what willeth to self-pleasure- this outbreather of good taste, this conversion to ungodliness? i know thee. thou heavenly necessity that compelleth chance to supersede the sexualities! for mine i is worthy of the self: and alone knows what is righteousness. verily, i tell you good and evil are one and the same. it is but the distance thou hast reached. will unto self-love- the unexhausted, the procreative of ecstasy! where there is life there is will unto pleasure-however paradoxical the manifestation. where

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

his eyes upon seems immense, but the heavens themselves. if, therefore, i make you a present of the heavens themselves what would be its price' ficino goes on to say that the young man should dispose his "luna, that is, his soul and body, in such a way as to avoid too much influence from saturn and mars, and to obtain favourable influences from the sun, jupiter, and venus "if you thus dispose the heavenly signs and your gifts in this way, you will escape the threats of fortune, and, under divine favour, will five happy and free from cares" gombrich discusses the "primavera (pi. 2) in relation to such a 1 ficino, p. 805; cf. e. h. gombrich "botticelli's mythologies: a study in the neoplatonic symbolism of his circle, j.w.c.i, viii (1945. p- 16. 76 ficino's natural magic disposition of the s

t. one of the most complicated of the methods used in practical cabala, or cabalist magic, was gematria which was based on the numerical values assigned to each hebrew letter involving a mathematics of extreme intricacy, and by which, when words were calculated into numbers and numbers into words the entire organisation of the world could be read off in terms of word-numbers, or the number of the heavenly hosts could be exactly calculated as amounting to 301,655,172. the word-number equation is, like all these methods, not necessarily magic and can be purely mystical; but it was an important feature of practical cabala through its association with names of angels. there are, for example, seventy-two angels through whom the sephiroth themselves can be approached, or invoked, by one who know

ove and sincerity drive out fraud.6 in the pleiades (which bruno places amongst the zodiacal signs, as in some editions of hyginus) union, civility, concord are found instead of sect, faction, and party.7 in scorpio, sincerity and truth drive out fraud and treason.8 capricorn, with which, in hyginus, is told the story of the greek gods turning themselves into animals in egypt, is the point in the heavenly review at which are inserted the praises of the egyptian religion, quoted above, and the lament from the asclepius.0 rapine and falsehood leave orion, to 1 spaccio, dedication dial, ital, p. 561. 2 spaccio, dedication and dial. 1 (dial, ital, pp. 562 ff, 617 ff. 3 ibid (dial, ital, pp. 562, 611) 4 ibid (dial, ital, pp. 562, 621. 5 ibid (dial, ital, pp. 563, 622. 6 spaccio, dedication and

diminishing. and since everything which moves is alive, even the earth through the movement of generation and alteration, it too is alive.2 the passage italicised is direct quotation from ficino's latin translation of the de communi; agrippa has added that the earth, too, is alive. in bruno, this becomes: the interior principle in things is the cause of their movement. therefore the earth and the heavenly bodies move in accordance with individual differences in their intrinsic principle which is their soul. j going far beyond the "merely mathematical" arguments by which copernicus put forward the hypothesis of earth-movement, bruno has seen that it confirms hermes trismegistus and cor- 1 c.h, i, pp. 180-1; ficino, p. 1854. for a resume of the whole treatise in which this passage occurs, se

tance of copernican earth movement was based on magical and vitalistic grounds, and that, not only the planets, but also the innumerable worlds of his infinite universe move through space like great animals, animated by the divine life. he. made his affirmation that the universe is infinite; that it consists of an immense ethereal region; that it is like a vast sky of space in whose bosom are the heavenly bodies. that the moon, the 1 thomas digges, a perfit description of the caelestiall orbes, first edition in 1576. on digges and bruno, see f. r. johnson, astronomical thought in renaissance england, baltimore, 1937, pp. 168 ff. 2 see a. o. lovejoy, the great chain of being, harvard university press, 1942 (second edition, pp. 116 ff. 3 a. koyre. from the closed world to the infinite univer

cartesian mechanism and the cartesian dualist view of matter and mind, more falls back upon 1 ibid, p. 104. 2 e. a. burtt, the metaphysical foundations of modern physical science, london, 1932, pp. 127-36. 426 after hermes trismegistus was dated what is evidently a survival of ficinian hermetism in his outlook. the cartesian first and second elements are, says more, really the same as: that true heavenly or aethercal matter which is everywhere, as ficinus somewhere saith heaven is; and is that fire which trismegist affirms is the most inward vehicle of the mind, and the instrument that god used in the forming of the world, and which the soul of the world, wherever she acts, does most certainly still use.1 the reference in the margin for this quotation is "trismegist. poemand. cap. 10 sive

FRATER ELIJAH ANGELS OF CHAOS

s of heaven are open; the gates of earth are open; the way of the current is open; my spirit has been heard by all the gods and genni. by the spirit of heaven, and earth, the sea& the currents [experience all in sensation, the binding of the eye is complete. banish/ condense the horizon appendix vi the binding of the eye- results as i descended from my flight, i heard the drums the drums of evil- heavenly flight (surface) we come here now, unsure and unfit in unfilled and half-managed desires. the shell seeks continual fulfillment of divinity in the act of sex, to proclaim it s reality. it seeks to cross the chasm by unity with another shell. this seems false from the start and it knows this. for the shell is empty. the emptiness is of the ineffable. the most sacred and silent light. the j

FREEMASON BLUEBOOK

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 finally to our own salvation in that blessed kingdom where thy children shall find rest. amen response.so mote it be. another o lord, our heavenly father, the high and mighty ruler of the universe, who dost from thy throne behold all the dwellers upon earth, direct us, we beseech thee, in all our doings, with thy most gracious favor, and further us with thy continual help, that in all our works begun, continued and ended in thee, we may glorify thy holy name and as thou hast taught us, in thy holy word, that all our doings, withoutc

within compass, and square our actions by the dictates of of conscience and virtue. may we appreciate and follow the examples of the wise and good, and be ever obedient to the precepts of thy holy word. amen response. so mote it be iii. almighty and everlasting god, in whom alone is our trust, and who, in thy holy word, hast brought life and immortality to light, defend this thy servant with thy heavenly grace, that he may continue thine forever. strengthen him with the spirit of wisdom and understanding; endue him with the fear of thy holy name; increase in him, more and more, the spirit of charity and the love of truth. let thy fatherly hand ever be over him; let thy spirit ever be with him; and so lead him in the knowledge and the obedience of thy holy word, that, having finished his c

unity and plenty* of the globes. the globes are two artificial spherical bodies, on the convex surface of which are represented the countries, seas, and various parts of the earth, the face of the heavens, the planetary revolutions, and other particulars. the sphere, with the parts of the earth delineated on its surface, is called the terrestrial globe; and that with the constellations, and other heavenly bodies, the celestial globe. the use of the globes. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (16 of 76 [11/22/1999 11:51:55 am] their principal use, beside serving as maps to distinguish the outward parts of the earth, and the situation of the fixed stars, is to illustrate and explain the phenomena arising from the annual revolution, and the diurnal rotation of

ords and discords, and enables us to find out the proportion between them by numbers. astronomy is that divine art, by which we are taught to read the wisdom, strength and beauty of the almighty creator, in those sacred pages, the celestial hemisphere. assisted by astronomy, we can observe the motions, measure the distances, comprehend the magnitudes, and calculate the periods and eclipses of the heavenly bodies. by it we learn the use of the globes, the system of the world, and the preliminary law of nature. while we are employed in the study of this science, we must perceive unparalleled instances of wisdom and goodness, and through the whole creation trace the glorious author by his works. outer door* maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (24 of 76 [11/22/1

aving announced his appointments, the marshal is directed to conduct the remaining officers to the east; and, having received their official obligation, they are severally presented to the installing officer. chaplain. my brotf[er:you are appointed chaplain of this lodge, and i invest you with this jewel. it is your special duty to conduct the devotions of the lodge, and bear before the throne of heavenly grace the spiritual needs of your brethren. in all your intercourse with your lodge, it is expected that you will "point to heaven and lead the way" marshal. my brother:you are appointed marshal of this lodge. i invest you with this jewel, and place in your hands this baton as the badge of your office. it is your duty to organize the lodge, form and conduct all processions, introduce and

grand lodge is called up. the grand chaplain will make an appropriate extemporaneous prayer, or he may use the following: grand chaplain. brethren, let us pray. etemal source of life and light! we ask thy blessing upon thy servant now before thee, as he is about to enter upon new and responsible duties and assume new and important relations to his brethren. invest him with thy choicest gifts: may heavenly wisdom illuminate his mind: may heavenly power give strength to his exertions; may maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (70 of 76 [11/22/1999 11:51:56 am] heavenly goodness fill and enlarge his breast: may his feet rest upon the rock of justice: and from his hands may streams of beneficence continually flow. may his administration of the affairs of the frate

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

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 again and receive you" later, john saw in a vision t

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

it is said cain was marked; they must wander as prodigal sons in the comparative darkness of the material world, oblivious to their high and noble estate until they find the door of the temple, and ask and receive light; then as "phree messen" or children of light they are instructed in methods of building a new temple without sound of hammer, and when the spirit realizes that it is far from its heavenly home, a prodigal, feeding upon the unsatisfactory husks of the material world, that apart from the father it is "poor, naked and blind" when it knocks at the door of a mystic temple like that of the rosicrucians and asks for light, when it receives the desired instruction after due qualification by building and ethereal soul-body, a temple or house eternal in the heavens, not made with ha

ired instruction after due qualification by building and ethereal soul-body, a temple or house eternal in the heavens, not made with hands, and 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 opposi

d of god which was since the law, maketh the son who is consecrated for evermore. now of the things which we have spoken this is the sum; we have such a high priest who is yet on the right hand of the throne of the majesty in the heavens, a minister of the sanctuary and of the true tabernacle, which the lord made and not man* almost all things in the heavens should be purified with these, but the heavenly things themselves were better sacrifices than these, for christ is not entered into the holy place made with hands which are the figures of the true, but into heaven itself, now to appear in the presence of god for us* and now has he obtained a more excellent ministry by how much also he is mediator of a better covenant which was established upon better promises; for if the first covenant

FULLER J F C SECRET WISDOM OF THE QABALAH

d lactantius writing: it is an absurdity to believe that there are men who have feet above their heads, and countries in which all is inverted, in which the trees and plants grow from the top to the bottom. we find the germ of that error among the philosophers who have claimed that the earth is round.5 st. augustine held a similar opinion.6 long before copernicus wrote his book, revolution of the heavenly bodies (about a.d. 1542, we find that the medieval jews had buried this secret in the zohar, in which may be read: in the book of hammannunah the old we learn. that the earth turns upon itself in the form of a circle; that some are on top, and others below; that all creatures change in aspect, following the manner of each place, keeping however in the same position, but there are some cou

ok of splendour, a vast jumbled commentary on the pentateuch, written partly in aramaic and partly in hebrew. tradition asserts that its author was rabbi simeon ben yohai, who lived in the second century a.d; of it ginsburg says: it was first taught by god himself to a select company of angels, who formed a theosophic school in paradise. after the fall the angels most graciously communicated this heavenly doctrine to the disobedient child of earth, to furnish the protoplasts with the means of returning to their pristine nobility and felicity. from adam it passed secret wisdom of the qabalah page 10 over to noah, and then to abraham, the friend of god, who emigrated with it to egypt, where the patriarch allowed a portion of this mysterious doctrine to ooze out. it was in this way that the e

same idea is fully set forth in the esoteric books of the vedas, called the upanishads. it is the supreme ideal brahm which is the only true. it manifests itself first in brama, vishnu and siva, past, present and future time, and through these in the visible, the last being maya, or illusion. the temples of most of the archaic peoples of asia and of egypt were intended to be visible copies of the heavenly temple, the starry firmament called templum, and the same idea is visible in those of the hebrews. philo and josephus represent the temples of the israelites, as typical of the visible universe, and this was based on the invisible universe. 15 amongst the mohammedans we find the same idea: the first thing god created was a pen. indeed the whole creation is but a transcript, and god when h

ove and on the earth beneath, god has chosen it as his own form. naught could exist before the formation of the human form which encloses all things. and all that exists is by the grace of the existence of the human form. but we must distinguish between the upper man and the lower man, since one cannot exist without the other. on the form of man depends the perfection of faith. that which we call heavenly man, or the first divine manifestation, is the absolute form of all that is, the source of all forms and ideas: supreme thought. man is the central point around which all creation revolves. he is the noblest figure of all those that are harnessed to the chariot of god. 24 in nature, man is the centre and the world is the periphery of what the zohar calls the garment of god, 25 and the rem

ists is by the grace of the existence of the human form.35 (see diagram 1 on page 20) secret wisdom of the qabalah page 17 plate 1: the caduceus of hermes secret wisdom of the qabalah page 18 plate 1: the winged wand of egypt secret wisdom of the qabalah page 19 diagram 1: the divine man secret wisdom of the qabalah page 20 as man is a duality in unity, so also is the garden of eden. there is the heavenly eden to which there is no human approach, and the earthly eden which is approached by thirty-two paths- the 22 letters and 10 numerals. no one knows the earthly eden but the little face [the seven lower sephiroth, and no one knows the heavenly eden but the great face [the three supernal sephiroth. should the upper eye [kether] cease looking into the lower eye [malkuth, the world would per

proceed through them h.12 in turn they unite in the sephirah yesod (foundation, the principle of all generation. they represent the deity gas the universal power, creator, and generator of all the existences h. as this third triad is the natura naturans, so is the tenth and last sephirah the natura naturata- the material world, namely malkuth, tbe kingdom. this sephirah represents the feet of the heavenly adam (about whom more anon, his head resting in kether, and in it the name of the deity is adonai, the lord- that is the ineffable yhvh. malkuth is also called the queen, the matrona, the matron, the daughter, bride, the shekinah (the real presence of the deity, and harmony. finally we obtain a fourth triad, a synthetic one formed out of kether, tiphereth, and malkuth. the first influence

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

or work together. in the following descriptions of egyptian emblems, will be perceived some of the changes which finally took place relative to the idea of sex in the god-idea. in the museum of egyptian antiquities in berlin is a sepulchral tablet representing the tree of life. this emblem figures the trunk of a tree, from the top of which emerges the bust of a woman--netpe. she is the goddess of heavenly existence, and is administering to the deceased the water and the bread of life, the latter of which is represented by a substance in the form of cakes or rolls. the time at which this tablet was found is not known, but it is supposed to belong to the period of the xixth dynasty, or about the time of rameses ii, 1400 years b.c. there is also in the berlin museum another representation of

pped the corporeal sun. it was the "centre or body from which the pervading spirit, the original producer of order, fertility, and organization, continued to emanate to preserve the mighty structure which it had formed" it is evident that at an early age, both in egypt and in india, spiritualized conceptions of sun-worship had already been formed. we have seen that netpe, the goddess of light, or heavenly wisdom, conferred spiritual life on all who would accept it. the great mother of the gods in india was not only the source whence all blessings flow, but she was the beginning and the end of all things. of "aditi, the boundless, the yonder, the beyond all and everything" max muller says that in later times she "may have become identified with the sky, also with the earth, but originally s

at sais in egypt, and to the inscription which declares that "she comprehends all that is and was and is to be" that she is "parent of the sun" and he justly concludes that isis can not be the moon [33] anacalypsis, book vi, ch. ii. apuleius makes isis say "i am the parent of all 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, whose single deity the whole world venerates in many forms, with various rites and various names. the egyptians worship me with proper ceremonies and call me by my true name, queen isis" isis, we are told, is called myrionymus, or goddess with 10,000 names. she is the persian mithra, which is the same as buddha, minerva, venus, and all the rest. faber admits that the f

transferred to her"[36 [36] historical and critical commentary of the old testament. to such an extent, in the earlier ages of the world had the female been regarded as the creator, that in many countries where her worship subsequently became identified with that of the moon, luna was adored as the producer of the sun. according to the babylonian creation tablets, the moon was the most important heavenly body. in later ages, the gender of the sun and the moon seems to be exceedingly variable. the achts of vancouver's island worship sun and moon--the sun as female, the moon as male.[37] in some of the countries of africa the moon is adored as female and sun-worship is unknown. among various peoples the sun and the moon are regarded as husband and wife, and among others as brother and siste

e generative processes throughout nature. the attempt to solve the great problem of the origin of life on the earth led these people to contemplate with the profoundest reverence all the visible objects which were believed to affect human destiny. hence both the pyramid and the tower served a double purpose, first, as emblems of the deity worshipped, and, second, as monuments for the study of the heavenly bodies with which their religious ideas were so intimately connected. while comparing the early emblems which prefigure the primitive elements in the god-idea, hargrave jennings observes "in the conveyance of certain ideas to those who contemplate it, the pyramid boasts of prouder significance, and impresses with a hint of still more impenetrable mystery. we seem to gather dim supernatura

ed the great moving force throughout nature, a force which they venerated as the great mother. before the zend and sanskrit branches of the aryan race had separated, their religion was doubtless that given them by their cushite civilizers. the worship of the sun and the planets, with which were inextricably interwoven the fructifying agencies in nature, explains their devotion to the study of the heavenly bodies and their advanced knowledge of astronomy. the types of regeneration or reproduction which they venerated were symbols of abstract principles, and, from facts connected with their religious ceremonies as practiced by their immediate successors, and from the pure significance attached to their emblems, we are justified in the conclusion before referred to, that the sensuous element

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

en to this day,41_'lovethatnevertoldcan bej. andsince i love him, mayichoose him now to be my faithful friend?(asoul'scomedy,p.48)theacolyte waits for jasperwhenthe mass is ended: his love for gabriel is reiterated inotherpassages,withincreasing frequency after the young acolyte dies, and culminatesinalong, impassioned and obsessional hymn to the deadgabriel-ofwhichthese verses are typical:is thy heavenly bliss complete? hastthounow no more desire for 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 churc

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

the present day, women rose to high rank and attainments in the secret knowledge of the order. history is by no means silent in respectofthe successofwomen in occult researches; mention may be made ofpernelle, the wife and fellow-worker of nicholas flamel, of martin bertheran, companion to the baron jean de chatelet, who died about1645,andofthe widow lady (afterwards symbolized by him assophia255heavenly wisdom, fellow student and inspirer ofjohann georg gichtel who died in1700,famous as a mystic theosophist.theoccultistsoftoday do not need to be reminded of the great hermetists and theosophistsofour day, ofdranna kingsford, of whom death prematurely robbed us. she was indeed illumin255 ated by thesunoflight, and no one who ever heardherlecture and discuss the hermetic doctrines will ever

GILBERT THE MAGICAL MASON

ed of the seventh, eighth, and ninth sephirothnetsach,victory; hod, splendour; andyesod,foundation. finally, all these ideals are resumed in a single form, the tenth sephiramalkuth,the kingdom- also sometimes calledtzedek- righteousness. almost as old as the kabalistic doctrine of the sephiroth, or emanations, is the peculiar form in which i have combined them, it is the form of the symbol of the heavenly man in one aspect- or of the tree of life in another aspect.90themagical masonkelh(;r"wnoo",hocud'iil""l'!1j,:r-oo.)l<.i"m(;cl>li,u ho01: 11..1,,0om""0 0lieam;,11,"0on""hsr l' j' li, roov",0 0l''i,rnj.li"n0 0\\alk'llh<.o-0 0--0 0 01-'0 0 00o"00>r>"00this diagram resumes all kabalistic ideas, and is an emblem of their views on every subject. every deific conception can be there demonstrate

h cluster their energy into a formulated four-parted group, upon three spiritual planes, and a plane of so-called objectivity or of matter. thesetensephiroth, and the planes, each contribute an essence which in their totality, in ever-varying proportion, constitutes man. at his origin there was formulated what the scientists would call 'archetypal man, and what the kabalists call adam kadmon, the heavenly man. successive stages of entities of this type pass along the ages through a descending scale, offering the individual every variety of experience, and then along an ascending scale of re255 development until human perfection is attained, and ultimate reunion with the divine is the result of the purified soul having completed its pilgrimage. in thecommentaryonthecreationofgenesis,still a

ry can reach, has never failed to sully the face of this fair earth with blasphemies, with idolatry, with persecutions, with religious martyrdom. religious zeal and intolerance have been too oftenbutconvertible terms. to combat the risk of death what weapon should we expect to find chosen? whatbutthe threat of death?nota perfect116themagical masonweapon possibly, not an ideally perfect one, not a heavenly one;butone applicable and competent to protect against evil doers. now freemmasonry has, it has appeared, a grand central idea, a creator, a one god. does history give us any record that the holders of such a dogma have been the mass of the inhabitants, or the greatest men throughout the world or throughout the centuries? or does history show us that believers in a unique impersonal deity

or a lenient judgment on these discursive remarks on our mystic order.the religion of freemasonry 123 [reprintedfromarsquatuorcoronatorum,vol. 1 (1886-88, pp.ss2558.]13. angels:jewish, christian and pagantheexistence of angels is asserted by almost all religions, and both the new testament and the old hebrew sacred books contain many references to the powers and actions of angelic beings in their heavenly abodes, and also oftheir interference in the affairs of this world, and of its inhabitants.ourenglish word 'angel' appears to have come to us from a greek source, the wordo.'y'yeaos, aggelos (in greek the double gamma=g,was pronouncedng).almost all the new testament was written in greek originally, except perhaps the gospel of matthew, which appears to have been composed in aramaic hebrew

the personae: harlequin and colum255 bine were at times shown as king and queen, prince and princess, hero and heroine: the scenes of the performances showed incidents in their career, there were failures and successes, dangers and trials, escapes and rewards, and the drama wouldendwith the union of the heroic pair, represent255 ing the combination of the higher human principles by salvation, the heavenly marriage, and this longed-for consum255 mation was displayed by the grand final tableau, which we now call the transformation scene, of light, joy and glory, suggestiveofthebeatific reward of the virtuous soul which had survived the attractions of the lower principles and had joined itself to the heavenly powers.thenumberfourhas many other symbolic references to man, which may be traced b

rcoronati.166themagical masonthese notes upon the number four and its relationtoman may suggesttoother members that there are many numbers which would supply material for future essays.[reprinted from s.r.i.a.,transactionsof themetropolitancollege(1918, pp.22-9.]partthreedivination18.the history of astrologythe nations of the ancient world were all more or lessof opinion that the movements of the heavenly bodies, the occurrence of eclipses, and the appearance of comets exercised an influence over the fate of the human race, and the destinies of men. they feared the extraordinary manifestations of the sky, and saw portents destined for their instruction in the eclipses of the sun and moon, and in notable conjunctions of the planets. eclipses of the sun especially, which caused a temporary d

GILBERT THE SORCERER AND HIS APPRENTICE

.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.thebook being lost, and the mysteries co

GILBERT R A CHAOS OUT OF ORDER THE RISE AND FALL OF THE SWEDENBORGIAN RITE

cal devices as diverse as a fire-engine, machine-gun, flying-machine and submarine. but in 1744 there came a turning point in his life. he had for some years been attempting to demonstrate through his scientific studies that there was a spiritual underpinning of the material universe an attempt that culminated in a spiritual crisis when he felt that that there was a change of state in me into the heavenly kingdom, in an image 1[1. this he believed enabled him to hold conversations with angels, to receive divine revelations as to the true meaning of the scriptures, and to undertake a divine 1[1] for swedenborg s life see: c. o. sigstedt, the smedenborg epic. the life and works of emmanuel swedenborg. london, 1981 (reprint) p. 216; robin larsen (ed, emonael scoedenborg. a coetinuing vision

undertake a divine 1[1] for swedenborg s life see: c. o. sigstedt, the smedenborg epic. the life and works of emmanuel swedenborg. london, 1981 (reprint) p. 216; robin larsen (ed, emonael scoedenborg. a coetinuing vision. new york, 1988; and r. l. tafel, documenrs concerning the life and character of emmanuel saedenborg, collected, translated and annotated. london, 1875. commission to publish the heavenly doctrines revealed to him and to make known to mankind that the second coming would soon take place, in 1770, and the new jerusalem be established in the spiritual world. for the next twenty-five years until his death in london in 1772, he was the complete theologian, writing extensively and assiduously to expound and defend his doctrines2[2. his works attracted a small but enthusiastic f

heir order, after a certain process of examination, probation, and injunction of secresy 5[5. subsequently they were most solemnly introduced to what was called the actual and personal presence of the lord; which, it appears, was effected by the agency of a comely and majestic young man, arrayed in purple garments, seated on a kind of throne or chair of state, in an inner apartment decorated with heavenly emblems6[6. 3[3] pernety translated les mereeilks du ciel et de l enfer. berlin, 1782, 1786; and la sagesse angelique sur l amour diein, et sur la sagesse divine. berlin, 1786. for pernety s life, see joanny bricaud, les illumines d avignon, etude sur dom pernety et son groupe. paris, 1927. 4[4] j. f. c. harrison, the second coming. popular millenarianism 1780 1850. london, 1979, p. 70. 5

GLOBAL FREEMASONRY

extant today. what we possess today is an "altered" version of the torah, corrupted by human hands) there is an important point that both the true torah and the qur'an share in common: god is recognized as creator. god is absolute, and has existed since the beginning of time. everything other than god is his creation, created by him from nothing. he has created and formed the whole universe, the heavenly bodies, lifeless matter, human beings and all living things. god is one; he exists alone. while this is the truth, there is a quite different interpretation found in the kabbalah, that "subtle poison which enters into the veins of judaism and wholly infests it" its doctrine of god is totally opposed to the "fact of gh the inside story on the kabbalah creation" found in the real torah and

GNOSTIC HANDBOOK

uld be blinded by the strength of the light of the upper world and would retreat back to the shadows. but only for a while. he would need, then, to grow accustomed before he could see things in that upper world. at first it would be easiest to make out shadows, and then the images of men and things reflected in water, and later on the things themselves. after that, it would be easier to watch the heavenly bodies and the sky itself by night, looking at the light of the moon and stars rather than the sun and the suns light in the day time..last of all, he would be able to look at the sun and contemplate its nature, not as it appears when reflected in water or any alien medium, but as it is in itself the gnostic handbook page 10 in its own domain..and now he would begin to draw the conclusion

se are akin to the seven spirits before the throne in the book of revelation. this links interestingly with some western traditions, which see the seven spirits before the throne (revelation 4:5) as seven phases of the holy ghost. these aeons or spirits have many different aspects and facets, they may also be related to the seven rays of the theosophical and rosicrucian mystery traditions. in the heavenly hierarchy these spirits are again emanations from the truine principle and under them are formed the immortals, beings that embody each ray or spirit. and out of the throne proceeded lightning and thundering and voices: and there were seven lamps of fire burning before the throne, which are the seven spirits of god. revelation 4:5 the seven spirits according to the zoroastrian tradition 1

ngs were held under oath by secret orders and brotherhoods. even within the hermetic order of the golden dawn we can find elements of the mediation rite within its equinox rituals, however, the emphasis has changed to emanating the forces only for those linked to the order and hence joined to its group mind. as we head further into the kali yuga it is the individuals task to use and transform the heavenly energies within him or herself. it is important to realize that energies the zodiac like those of the planets are ambivalent, they receive and relay forces of both positive and negative nattier. in a more medieval context, they are said to possess both spirits and intelligences. the gnostic tradition has always been unsure of astrology and see the heavenly forces as energies which must be

duality, it was both creative and destructive. since it had both a forked tongue and dual penis, it was used to represent the potential's for good and evil within sexuality and the intellect. as the serpent of earth it represented that which destroys, the constant returning to the earthly cycles. in this representation it was reproductive, earth bound and destructive. while for the egyptians the heavenly serpent was that which gave man the knowledge to perceive the divine. the egyptians were well aware that serpents don t fly, but by giving the serpent wings they emphasised the unique difficulty of going beyond the earthly cycles. the shedding of skin was a useful image for the cycle of eternal re-occurrence, whereby all things repeat until final annihilation or liberation is achieved. th

hey emphasised the unique difficulty of going beyond the earthly cycles. the shedding of skin was a useful image for the cycle of eternal re-occurrence, whereby all things repeat until final annihilation or liberation is achieved. the serpent then could be understood as representing the knowledge of good and evil, in its destructive mode it represents out attachments to the material world. in its heavenly mode it represents the secret knowledge of the light. to achieve this secret knowledge one must transmute the instincts (the dual penis) and the intellect (the forked tongue) as well as going beyond the cycles of ordinary life (the shedding of the skin. the gnostic handbook page 74 within the traditions of gnosticism the serpent is used to represent the path of the pneumatic, the highest

in the end time the 144,000 in conjunction with the celestial class will fulfil the role of the "left hand of god" cleansing the planet in preparation for his return. the celestial class will be deified and unit with the pleroma. the terrestrial class are those who achieve perfection at the resurrection. they apply and follow the gnostic principles in many lives as they transform from earthly to heavenly substance. the terrestrial class will continue their development in the next great chain of being (new heaven and 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 upo

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

trength of the light of the upper world and would retreat back to the shadows. but only for a while. gnostic theurgy page 8 he would need, then, to grow accustomed before he could see things in that upper world. at first it would be easiest to make out shadows, and then the images of men and things reflected in water, and later on the things themselves. after that, it would be easier to watch the heavenly bodies and the sky itself by night, looking at the light of the moon and stars rather than the sun and the suns light in the day time..last of all, he would be able to look at the sun and contemplate its nature, not as it appears when reflected in water or any alien medium, but as it is in itself in its own domain..and now he would begin to draw the conclusion that it is the sun that prod

ood and one available to all those of israel. it is comprised, however, of four various levels or hierarchies. the four levels of the melchizedek priesthood are: first born of creation. 144,000 elders. celestial class. terrestrial class. the first born of creation is michael who became jesus himself. he is the high priest and since the birth of the new aeon (circa 1844-1904) is ministering in the heavenly tabernacle preparing for the omega day (end time. the 144,000 elders are of a special class. they are the overmen or succeeders from the last cycle. they are a group who passed right through the seven phases of the previous adamic evolutionary cycle and returned to the pleroma. when they saw the destruction being reeked throughout our universe by the fall or alpha event, they elected to p

s are those who have reached perfection through the transfiguration and achieved a state of godhood. they continue to incarnate on earth, working with the divine will (logos. at the omega day the 144,000, in conjunction with the celestial class, will fulfil the role of the "left hand of god, cleansing the planet in preparation for his return. they will be translated to become immortals within the heavenly hierarchy. the terrestrial class are those who achieve perfection at the resurrection. they apply and follow the gnostic principles 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 ou

information regarding the life of saint issa. considering that the early vedic teachings derived from the aryan gnosis it would seem likely that jesus would travel there to learn and teach. and the learned old men asked him this question" it is claimed that you deny the laws of mossa and teach the people to desert the temple of god. and issa answered" we cannot demolish what has been given by our heavenly father and what has been destroyed by sinners, but i have recommended the purification gnostic theurgy page 200 of all stain from the heart, for that is the veritable temple of god. as to the laws of mossa, i have striven to re-establish them in the hearts of men, and i say to you, that you are in ignorance of their true meaning. the life of saint issa, chapter 10:19-21. the unknown life

followers by many church fathers. the same fathers, however, admit that valentinus lead a faultless life and that his erudition and education was superior to many of the supposed church academics. his secret gospel of truth is considered one of the major surviving gnostic texts. the paulicians there is only one thing that separates us from the romans (catholics. we say that there is a go who is a heavenly father and has no power in this world, but in the world to come and that there is another god, the creator, who has power over the present world; whereas the romans recognise the existence of one sole god, who is both heavenly father and creator of the world. historia, peter of sicily. the major emphasis in the teachings of the paulicians was extreme dualism. they believed that the creato

e world to come and that there is another god, the creator, who has power over the present world; whereas the romans recognise the existence of one sole god, who is both heavenly father and creator of the world. historia, peter of sicily. the major emphasis in the teachings of the paulicians was extreme dualism. they believed that the creator of this world is evil and that matter is a prison. the heavenly father is way beyond the present scheme of things and exists separately in a dimension of perfection, he can only be experienced through knowledge or gnosis. the paulicians totally rejected the old testament identifying its god with the demiurge, they saw jesus as the emissary of the light world and the only chance of experiencing the divine. their response to the world was unique in the

GOLDEN DAWN RITUALS ZAM10

sdom veiled in eternal beauty and love. therefore, i say unto thee, bring me unto thine abode in the silence unutterable, all wisdom, all light, all power. hoorpokratist, thou art the nameless child of eternity. bring me to thee, that i may be defended in this work of art. thou, the center and the silence; light shrouded in darkness is thy name. the celestial fire is thy father, thy mother is the heavenly sea. thou art the air of life, the harmony of all, and lord against the face of the dwellers within the waters! bring me, i say, bring me to thy abode of everlasting silence, that i may awake to the glory of my godhead, that i may go invisible, so that every spirit created, and every soul of man and beast, and everything of sight and sense, and every spell and scourge of god, may see me n

GOLDEN DAWN RITUALS ZAM17

arted into ten squares, every one with their several figures and sentences, as they are truly shewn and set forth concentratum here in our book. the bottom again is parted in the triangle, but because therein is described the power and rule of the inferior governors, we leave to manifest the same, for fear of the abuse by the evil and ungodly world. but those that are provided and stored with the heavenly antidote, do without fear or hurt, tread on and bruise the head of the old and evil serpent, which this our age is well fitted for. every side or wall had a door for a chest, wherein there lay divers things, especially all our books, which otherwise we had, besides the vocabulario of theophrastus paracelsus of hohenheim, and these which daily unfalsifieth we do participate. herein also we

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

fingerprints of the gods 55 viracocha was also a teacher and a healer and made himself helpful to people in need. it was said that wherever he passed, he healed all that were sick and restored sight to the blind. 5 this gentle, civilizing, superhuman, samaritan 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

rked out by hipparchus in the second century bc is hailed in the britannica as a notable discovery. would this discovery seem so notable if it turned out to be a rediscovery? would the mathematical and astronomical achievements of the greeks shine so brightly if we could prove that the difficult challenge of measuring precession had been taken up thousands of years before hipparchus? what if this heavenly cycle, almost 26,000 years long, had been made the object of precise scientific investigations long epochs before the supposed dawn of scientific thought? in seeking answers to such questions there is much that may be relevant which would never be accepted by any court of law as concrete proof. let us not accept it either. we have seen that hipparchus proposed a value of 45 or 46 seconds

arvaveda 10:7) comments in some perplexity: skambha, lit, prop, support, pillar, strangely used in this hymn as frame of the universe .28 yet with an awareness of the complex of ideas linking cosmic mills, and whirlpools and world trees and so on, the archaic vedic usage should not seem so strange. what is being signalled here, as in all the other allegories, is the frame of a world age that same heavenly mechanism that turns for more than 2000 years with the sun rising always in the same four cardinal points and then slowly shifts those celestial coordinates to four new constellations for the next couple of thousand years. this is why the mill always breaks, why the huge props always fly off the bin in one way or another, why the iron rivets burst, why the shafttree shivers. precession of

bout to be delivered) had transformed herself into a cow. before very long in a close analogy to the shaft-tree that shivered on amlodhi s wildly gyrating mill the cow grew dizzy and began to shake and to tremble because she was so high above the earth. 27 when she complained to ra about this precarious state of affairs he commanded, let my son shu be put beneath nut to keep guard for me over the heavenly supports which exist in the twilight. put her above your head and keep her there. 28 as soon as shu had taken his place beneath the cow and had stabilized her body, the heavens above and the earth beneath came into being. at the same moment, the four legs of the cow, as egyptologist wallis budge commented in his classic study the gods of the egyptians, became the four props of heaven at t

e building of an instrument capable of detecting sirius-b might not have been beyond the ingenuity of the unknown explorers and scientists who originated the remarkable maps of the prehistoric world discussed in part i. nor would it have daunted the unknown astronomers and measurers of time who bequeathed to the ancient maya a calendar of amazing complexity, a data-base about the movements of the heavenly bodies which could only have been the product of thousands of years of accurately recorded observations, and a facility with very large numbers that seemed more appropriate to the needs of a complex technological society than to those of a primitive central american kingdom.43 millions of years and the movements of the stars very large numbers also appeared in the pyramid texts, in the sy

e. a. wallis budge, egyptian magic, kegan paul, trench, london, 1901, p. 5; the gods of the egyptians, volume ii, p. 214. 16 new larousse encyclopaedia of mythology, p. 27. if set s usurpation is included as a graham hancock fingerprints of the gods 378 frequently represented on temple and tomb walls as an ibis, or an ibisheaded man, thoth was venerated as the regulative force responsible for all heavenly calculations and annotations, as the lord and multiplier of time, the inventor of the alphabet and the patron of magic. he was particularly associated with astronomy, mathematics, surveying and geometry, and was described as he who reckons in heaven, the counter of the stars and the measurer of the earth .17 he was also regarded as a deity who understood the mysteries of all that is hidde

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ys superior to the tamed. the legend of the sun-blind dwarfs (pp. 466n, 1247) and that of the blood-vat (pp. 468 n, 902) remind us of the edda. in the fairy-tale also, dwarfs and giants play their part: swan-witchen (swan-white) and dorn-roschen (thorn-rose= sleeping beauty, pp. 425, 1204 are a swan-wife and a valkyr; the three spinning-wives, p. 415, are norns; the footstool hurled down from the heavenly seat (p. 136, death as a godfather (p. 853, the player's throw and jack the gamester (pp. 818n, 887) reach back to heathen times. fairy-tales, not legends, have in common with the god-myth a multitude of metamoi'phoses; and they often let animals come upon the stage, and so they trespass on the old animal-epos. in addition to the fairy-tale and folk-tale, which to this day supply healthy

r, manes defunctorum (ihre's dial. lex. 32, if not from dylja (celare, sw. doija (see suppl. now it is remarkable that even the on. draugar are described as begirt with fire' hauga eldar brenna' fornald. sog. 1, 434 'lupu upp hauga eldarnir' 1, 518. loha daim (p. 242) is tha icel. name of a fiery exhalation. to this day it is the popular belief all over germany, that souls which have not attained heavenly peace roam at night like bewildered birds, in fiery sliape^ on field and meadow, conf. wiesenlmpfer p. 829. the traveller, who takes them for village lights, they lure out of his way, now approaching, now retiring: they perch on his back like kobolds (superst. i, 611, and flap their wings together over him (deut. sag. no. 276; they lead into bogs, on deceptive devious tracks, mrrlig-spor

nd aft. by a low germ, poet (bruns p. 389. 1018 devil. sold himself to the devil (atiou. leobiens. in pez 1, 763. in the auuolied str. 46-7 is the story of one volprecht, who gives himself to the devil; another in ottocar cap. 335. in most legends of this kind the devil misses his prey after all^ and is made to give up the damning document. the man may have denied god, but has never renounced the heavenly virgin, so she lends a helping hand. in a swiss folktale the devil bargains that the contracting party shall never say the gospel of john any more (de hanseler uf der lalle ummedriillen, but he comes to grief nevertheless, for the poor shepherd lad tvhistles it from beginning to end. another time the evil one is promised payment of the sum advanced, at the falling of the leaf; but when at

once a divine ordeal, ea. 925. if at the beginning of the action they contrive to catch the judge's eye, he turns soft-hearted, and has not the power to doom them. now it is a characteristic fact, that witches, with all their cunning and the devil's power to boot, remain sunk in misery and deep poverty: there is no instance to be found of one growing rich by sorcery, and making up for the loss of heavenly bliss by at least securing worldly pleasure, a thing that does occur in tales of men who sign themselves away to the fiend (p. 1017. these hook-nosed, sharp- chinned, hang-lipped, wry-toothed, chapfingered beldams^ practise villainy that never profits them, at most they may gratify a love of mischief. their dalliance with the devil, their sharing in his feasts, never procures them more th

(chamelaeam) capiat, dicatque ad albugines oculorum se capere, adalligata discuti id vitium' 24, 14 [82 'ethane (samolum herbam) sinistra manu legi a jcjunis' 24, 11 [6o' radicem (pistolochiae) ante solis ortum erutam involvunt lana' 20, 4 [14. the viscus was gathered at new moon, prima luna 24, 4 [6; the verbenaca' circa canis ortum, ita ut ne luna aut sol consjnciat' 25, 9 [59. unseen by man or heavenly body, silent and fasting, shall the collector approach the sacred herb. lihes of the valley are to be culled before sunrise, devil's-bit at midnight of st. john's eve, sup. i, 190. 1075. pliny 25, 3 [6] tells of a plant called by the romans herha britannica, because brought from the isles between germany and britain (ex oceani insulis extra terras positis 27, 1' florem vihones vocant, qui

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

rcfr are proper names of giants, sasm. 85a 86a 114. 145. as hrim also means grime, fuligo, yinir may perhaps be connected with the obscure mhg. om, ome (rubigo, see gramm. 3, 733. at the same time the derivation from ymja, umsi (stridere) lies invitingly near, so that ymir would be the blustering, noisy, and one explanation of orgelrnir would agree with this; conf. chap. xix (see suppl. herbs and heavenly bodies are named after giants as well as after gods: pursaskegg, i.e. giant s beard (fucus filiformis; norvv. tussegras (paris quadrifolia; bronugras (satyrium, the same as friggjargras, p. 302, because a giantess brana gave it as a charm to her client halfdan (fornald. sog. 3, 576; forneotes folme, p. 240; 03inn threw thiassi s eyes, and thorr orvandil s toe, into the sky, to be shining

y plunges him back into his pristine poverty, when, urged by the counsels of a too ambitious wife, he desires at last to be equal with god. the bestowal of the successive dignities is in a measure a creation of the different orders.1 one more story of the deluge, which relates the origin of the lithuanians, deserves to be introduced.2 when pramzimas the most high god looked out of a window of his heavenly house (like wuotan, p. 135) over the world, and perceived nothing but war and wrong among men, he sent two giants wanda and weyas (water and wind) upon the sinful earth, who laid all things waste for twenty nights and days. looking down once 1 conf. the capture of the soothsaying marmennil, p. 434. 2 dzieje starozytne narodu litewskiego, przez th. narbutta. wilno 1835. 1, 2. 580 ceeation

as promoted to be governor and guider of winds (tauiris ave^wv, p. 93. in russia popular tradition makes the four winds sons of one mother,2 the 0. russ. lay of igor addresses the wind as lord/ and the winds are called stribogh s grandsons, 3 his divine nature being indicated by the bogh in his name. so in fairy-tales, and by eastern poets, the wind is introduced talking and acting: the wind, the heavenly child* in the on. genealogy, forniotr, the divine progenitor of giants (p. 240, is made father of kari (stridens) who rules over the winds; kari begets tokul (glacies, and lokul sneer (nix, the king whose children are a son thorri and three daughters fonn, drifa, midll, all personified names for particular phenomena of snow and ice (sn. 358. fornald. sog. 2, 3. 17. kari however is brother

whilst in on. tungl means the moon. this neuter noun tungal, tungol, tungl, is no doubt from tunga (lingua, which word itself appears in ohg. himilzunga (graff 5, 682: the moon and some of the planets, when partially illuminated, do present the appearance of a tongue or a sickle, and very likely some cosmogonic belief 1 was engrafted on that; i know of nothing like it in other languages. all the heavenly bodies have particular spots, seats, chairs assigned them, which they make their abode and resting-place; they have their lodges and stages (sterrono girusti, 0. i. 17, 10. this-1 holds especially of the sun, who daily sinks into his seat a translation of the tongue to heaven. or was the twinkling of the stars likened to a tingling [ziingeln, a quivering nickering motion like that of the

19, where he is made equal to a deity. 4 in the same way the knees were lent and the head bared to the new moon (sup. e, 11. in taking an oath the fingers were extended toward the sun (weisth. 3, 349) j and even tacitus in ann. 13, 55 relates of bojocalus( solem respiciens et cetera sidera vocans, quasi coram interrogabat, vellentne intueri inane solum (see suppl. that to our remote ancestry the heavenly bodies, especially the sun and moon, were divine beings, will not admit of any doubt. not only do such symbolic expressions as face, eye, tongue, wheel, shield, table, car* bring us face to face with a vivid personification; we have also seen how significantly caesar 1 frau sunne (gorres meisterl. 184. hence in o.fr. solans, without the article, bekker on ferabras p. 163. 2 his authority

names; to which i shall add those in use among the slavs, lithuanians and finns, who give them the same place of honour as we do. the great bear was doubtless known to our ancestors, even before their conversion, as ivaggon, wain; which name, unborrowed, they had in common with kindred [aryan] nations, and therefore it is the common people s name for it to this day: they say, at dead of night the heavenly wain turns round with a great noise, conf. p. 745. so the swiss (tobler 264a: when the herra-waga stands low, bread is cheap, when high, it is dear. 0. v. 17, 29 uses the pi. wagand gistelli/ meaning at once the greater waggon and the less; which last (ursa minor) berthold calls the wegelin. 1 so des wagenes gerihte/ wackern. ib. 772, 26. it comes of a lively way of looking at the group

GRIMOIRE OF TURIEL

th thou wilt cast away every phantasm from thee that it shall not be able to do any hurt in any thing. bless, o lord, this creature of fire and sanctify it, that it may be biessed to set forth the praise of thy holy name that no hurt the secret grimoire may be able to come unto me, through the virtue and defence of our lord jesus christ. amen. the secret grimoire invocation for sunday (sol: come, heavenly spirits who have the effulgent rays of the sun, luminous spirits who are ready to obey the power of the great tetragrammaton, come and assist me in the operation that i am making under the auspices of the grand light of day whicb the eternal creator hath formed for the use of universal nature. i invoke you for these purposes. be favourable and auspicious to what i shali ask in the name of

HAMIL THE ROSICRUCIAN SEER

r inherent unchangeable qualities,-and their aggregate power, or suprememind,255co-exist externally.'c.a.-theydo not.'8.-that, as nothing could have existed before them, they are the great first cause of all things; and that, as nothing can exist after them, they are first and last and everything' c.a.-theywere first; but after the end of the world they will not exist; they are not necessary to a heavenly existence.'9.-thatthese elements of the universe,-their inherent qualities,-and their aggregate power or suprememind,-formthetrinity-thatwhich nations call nature, the laws of nature, and god.'c.a.-althoughwithout them nature could not exist, they do not form part of it. they are not the laws of nature, neither are they god.'10.-thatthey are three in one, and one in three,-separate, yet i

e present time there is not more than 1,675 souls in punishment, considering the number who have died and attained perfect or partial happiness that is not many.thenumber of angels from the creation of the world down to the birth of christ was continually increased by many good men who left the earth and at the time of the birth the number in the whole of the 7 spheres was 5,500, but of these the heavenly host was 1,500, the remaining spirits of mortals who had inhabited the earth were either passed the state of bliss and being dormant, as i explained to you before. those who were not created and were in the atmosphere awaiting perfection-all these 5,500 angels were the guardian spirits of mortals upon earth, and as the population increased the number of angels also increased from those wh

tifyou wish to converse withanyonein the street you would speak and common courtesy would oblige them toanswer-thatis the way with atmospheric spirits. with guardian spirits and spirits of a higher plane it is rather different-wherever they move in the spiritual world the air which surrounds them is cleared of everything in any degree more gross than themselves.thusif an atmospheric spirit meet a heavenly spirit the atmospheric spirit yields to the pressure of air which surrounds the other and retires to let himpass-inthis way he visits the atmosphere, the sphere lower than his own and the earth without once coming in contact with those below him without he wishesit-sothat when he is called on to converse with a person the caller's thoughts will immediately reach him and he appears-aspirat

HANDBOOK OF EGYPTIAN MYTHOLOGY

god from apophis and the other chaos monsters. even more remarkably, the corpses of osiris and the rest of the dead can be shown waiting for their temporary revival by the sun god in the sixth hour of the night. the osireion at abydos was probably constructed as a setting for this mystical union between ra and osiris. in two compositions that are often counted as underworld books, the book of the heavenly cow and the litany of ra, the genre develops in different directions. the former is centered on a complex image of the sky goddess in cow form (see figure 26, but part of the text is a lively narrative about why ra felt driven to leave earth after crushing a rebellion among humanity (see the destruction of humanity under linear time in mythical time lines. this story may have originated i

dgment on other religions, see s. g. f. brandon, the judgement of the dead: an historical and comparative study of the idea of post-mortem judgement in the major religions (london, 1967. 60. for example, a man named neferabu describes how the goddess meretseger struck him down like a savage lioness because he had sinned against her. this seems to be a reference to the myth told in the book of the heavenly cow of humanity s being punished for its sins by the unleashing of a terrible lioness. for a translation of neferabu s stela, see appendix: primary sources. 61. owing to the occupation of the villagers, there was an unusually high literacy rate in deir el-medina. even so, most of the artists probably could not read the texts of the underworld books they copied onto the walls of the royal

70, 223. 99. for these two books, see m. smith, the liturgy of the opening of the mouth for breathing (oxford, 1993; and f. t. herbin, le livre de parcourir l ternit (leuven, belgium, 1994. 100. other examples of continuing knowledge of ancient religious texts in the roman period are provided in a version of the new kingdom book of nut in papyrus carlsberg i and the use of part of the book of the heavenly cow in a compilation known as the book of the fayum. for translations, see bofn and bhc in appendix: primary sources. 101. this tale is part of a series of stories (the petubastis cycle) set in the third intermediate period. some commentators believe that homer s iliad was an influence on this cycle. by the roman period the egyptians were claiming that homer had been born in thebes and wa

the mouse, is man. in many mythologies, the gods make several attempts at creating people before they are satisfied. such myths usually involve the destruction of the unsatisfactory part of humanity. as early as the middle kingdom, there are references to the creator deciding to destroy humanity and abandon the earth.24 the fullest version of this myth is given in a text known as the book of the heavenly cow, which is inscribed in five royal tombs of the new kingdom. the earliest copy is on one of the large golden shrines surrounding the coffins of king tutankhamun.25 the destruction of humanity. after ra had become the ruler of both gods and men, humanity plotted against him, while his majesty, may he live, may he prosper, may he be healthy, had grown old. his bones became silver, his fl

edfu describes a rebellion by the people of nubia in the 363rd year of ra s reign. the rebels are tricked into killing each other, and their leader, seth, is beheaded. a myth in papyrus jumilhac tells how the goddess isis transforms herself into a form of hathor, slaughters all the followers of seth with fire, and wades in their blood. this might seem to be a direct borrowing from the book of the heavenly cow, but it should probably be seen as an example of a repeating pattern of events. in the book of the heavenly cow, even though the rebels have been defeated, the world can never be the same again. ra announces that he is sick and weary, and he cannot bear to remain on earth. nun, the god of the primeval waters, orders shu and nut to help ra. nut is transformed into a cow, and ra rides a

ers shu and nut to help ra. nut is transformed into a cow, and ra rides away on her back. as the earth darkens, some of humanity beg ra to stay, and they shoot at his enemies. this, says the text, was how death came into being. from this point on, humanity has to fight and die to maintain the divine order. nut carries ra up into the heavens, and the single creator god transforms himself into many heavenly bodies. he creates the fields of paradise for the spirits of the dead. nut began to tremble because of the height, so ra creates the heh gods who live in twilight. shu and the heh gods support the body of nut. then ra tells geb to warn the powerful serpents that live under the earth not to abuse their magic because he will still look down on them. ra puts osiris in charge of humanity and

HEAVEN HELL

ief was prevalent that those who worshipped the "great god" on earth, and made all the duly-appointed offerings, and turned not aside to "miserable little gods" and lived according to maat, i.e, uprightness and integrity, would receive a good reward because they had done these things. the texts in these books state that the beatified live for ever in the kingdom of osiris, and feed daily upon the heavenly wheat of righteousness that springs from the body of osiris, which is eternal; he is righteousness itself, and they are righteous, and they live by eating the body of their god daily. on the other hand, the p. xii wicked, i.e, those who did not believe in the great god or make offerings, are hacked to pieces by the divine messengers of wrath, and their bodies, souls, and spirits are consu

m. ii, part ii, pl. 11 ff. the boat of afu-ra is, as before, p. 167 towed by four gods of the tuat. the procession of the ministers of the god consists of twenty-four gods, twelve of whom have their hands and arms hidden; these last "are invisible beings, but those who are in the tuat and the dead can see them" and ra promises them that they shall be with him in het-benben, that is to say, in the heavenly counterpart of one of the temples of the sun-god of heliopolis (see vol. ii, p. 194 ff. to the right of the path of afu-ra are twelve gods armed with clubs having forked ends; they are called kheru-metauh, and their duty is to repulse the serpent apep. immediately in front of them is the serpent seba, on the head and back of which twelve human heads are seen; these make their appearance (

HELENA BLAVATSKY NIGHTMARE TALES

eries 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 exchange embraces with their more humble sisters of the earth- the daisy-decked valleys and thegreen slumbering fields. the heavenly dome falls prostrate into the arms of the great quiet sea; and themillions of stars that stud the former peep into and bathe in every lakelet and pool. to the grief-furrowedsoul those twinkling orbs are the eyes of angels. they look down with ineffable pity on the suffering ofmankind. it is not the night dew that falls on the sleeping flowers, but sympathetic tears that drop from thoseorb

,the latter being, philosophically considered, only the feminine aspect of the god, at first androgynous,afterwards male. it is from padma-yoni "the bosom of the lotus" from absolute space, or from the universe outside timeand space, that emanates the cosmos, conditioned and limited by time and space. the hiranya garbha "theegg (or the womb) of gold, from which brahma emerges, is often called the heavenly lotus. the god,vishnu- the synthesis of the trimurti or hindu trinity- during the "nights of brahma" floats asleep onthe primordial waters, stretched on the blossom of a lotus. his goddess, the lovely lakshmi, rising from thebosom of the waters, like venus-aphrodite, has a white lotus beneath her feet. it was at the churning of theocean of milk- symbol of space and of the milky way- by th

pe especially, at whose altar heworshipped- and orpheus whose magic lyre he tried to emulate with his violin. except his dreamy belief inthe nymphs and the sirens, on account probably of the double relationship of the latter to the muses, throughcalliope and orpheus, he was interested but little in the matters of this sublunary world. all his aspirationsmounted, like incense, with the wave of the heavenly harmony that he drew from his instrument, to a higherand a nobler sphere. he dreamed awake, and lived a real though an enchanted life only during those hourswhen his magic bow carried him along the wave of sound to the pagan olympus, to the feet of euterpe. astrange child he had ever been in his own home, where tales of magic and witchcraft grow out of every inchof the soil; a still stran

aphrodite- not as the fair nymph pursued by pan, but after her transformation by the mercifulgods into the reed out of which the frustrated god of the shepherds had made his magic pipe. for also, withtime, ambition grows and is rarely satisfied. when he tried to emulate on his violin the enchanting soundsthat resounded in his mind, the whole of parnassus kept silent under the spell, or joined in heavenly chorus;but the audience he finally craved was composed of more than the gods sung by hesiod, verily of the mostappreciative melomanes of european capitals. he felt jealous of the magic pipe, and would fain have had it athis command "oh! that i could allure a nymph into my beloved violin- he often cried, after awakening from one of hisday-dreams "oh, that i could only span in spirit flight

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ivision adopted by paul, another initiate, who maintains that there is a psychical body which is sown in the corruptible (astral soul or body, and a spiritual body that is raised in incorruptible substance. even james corroborates the same by saying that the "wisdom (of our lower soul) descendeth not from the above, but is terrestrial("psychical "demoniacal" see the greek text) while the other is heavenly wisdom. now so plain is it that plato and even pythagoras, while speaking but of three principles, give them seven separate functions, in their various combinations, that if we contrast our teachings this will become quite plain. let us take a cursory view of these seven aspects by drawing two tables. theosophical division of the lower quaternary sanskrit term exoteric meaning explanation

nd beautiful dream by rudely awakening her to the reality? i think not. i say it again, such oblivion and hallucination-if you call it so-are only a merciful law of nature and strict justice. at any rate, it is a far more fascinating prospect than the orthodox golden harp with a pair of wings. the assurance that the soul that lives ascends frequently and runs familiarly through the streets of the heavenly jerusalem, visiting the patriarchs and prophets, saluting the apostles, and admiring the army of martyrs -may seem of a more pious character to some. nevertheless, it is a hallucination of a far more delusive character, since mothers love their children with an immortal love, we all know, while the personages mentioned in the "heavenly jerusalem" are still of a rather doubtful nature. but

irths. only the perfectly selfless man can elude the gravitation of material life. few have attained this, but it is the goal of mankind. and then the writer quotes from the secret doctrine: those who believe in karma have to believe in destiny, which, from birth to death, every man is weaving, thread by thread, around himself, as a spider does his cobweb, and this destiny is guided either by the heavenly voice of the invisible prototype outside of us, or by our more intimate astral or inner man, who is but too often the evil genius of the embodied entity called man. both these lead on the outward man, but one of them must prevail; and from the very beginning of the invisible affray the stern and implacable law of compensation steps in and takes its course, faithfully following the fluctua

, if i go too far in asserting that earth will be a heaven in the twenty-first century in comparison with what it is now! finis glossary absoluteness when predicated of the universal principle, it denotes an abstraction, which is more correct and logical than to apply the adjective absolute to that which can have neither attributes nor limitations. adam kadmon (heb) archetypal man, humanity. the "heavenly man" not fallen into sin. cabalists refer it to the ten sephiroth on the plane of human perception. in the cabala adam kadmon is the manifested logos corresponding to our third logos, the unmanifested being the first paradigmic ideal man, and symbolizing the universe in abscondito, or in its "privation" in the aristotelian sense. the first logos is "the light of the world" the second, and

HEPTAMERON

enite, quid tardatis? festinate imperat vobis adonay, saday, rex regum, el, aty, titeip, azia, hyn, jen, minosel, achadan: vay, vaa, ey, haa, eye, exe, el, el, el, hy, hau, hau, hau, va, va, va, va. a prayer to god, to be said in the four parts of the world, in the circle. a morule, taneha, latisten, rabur, taneha, latisten. escha, aladia, alpha& omega, leyste, oriston, adonay: o my most merciful heavenly father, have mercy upon me, although a sinner; make appear the arm of thy power in me this day (although thy unworthy child) against these obstinate and pernicious spirits, that i by thy will may be made a contemplator of thy divine works, and may be illustrated with all wisdom, and alwaies worship and glorifie thy name. i humbly implore and beseech thee, that these spirits which i call b

IRISH WITCHCRAFT AND DEMONOLOGY

and pestilence, was aptly ushered in by a series of supernatural events which occurred in the county of limerick. a letter dated the 13th august 1640, states that "for news we have the strangest that ever was heard of, there inchantments in the lord of castleconnell's castle four miles from lymerick, several sorts of noyse, sometymes of drums and trumpets, sometimes of other curious musique with heavenly voyces, then fearful screeches, and such outcries that the neighbours near cannot sleepe. priests have adventured to be there, but have been cruelly beaten for their paynes, and carryed away they knew not how, some two miles and some four miles. moreover were seen in the like manner, after they appear to the view of the neighbours, infinite number of armed men on foote as well as on horse

ISIS UNVEILED

mother of god; and the trinitarian controversy had been begun; from that moment the egyptian doctrine of the emanation of the creative god out of emepht? began to be tortured in a thousand ways, until the councils had agreed upon the adoption of it as it now stands the disfigured ternary of the kabalistic solomon and philo! but as ha origin was yet too evident, the word was no longer called the 'heavenly man' the primal adam kadmon, but became the logos christ and was made as old as the 'ancient of the ancient' his father. the concealed wisdom became identical with its emanation, the divine thouqht, and had to be regarded as co-equal and co- etemal with its first manifestation. if we now stop to consider another of the fundamental dogmas of christianity, the doctrine of atonement, we may

siullmg of blood which horrified them, they in- stituted the holy inquisition' if, as the occultists maintain, and science half confinns, our most trifling acts and thoughts are indelibly impressed upon the eternal mirror of the astral ether, there must be somewhere, in the boundless realm of the unseen universe, the imprint of a curious pic- ture. it is that of a gorgeous standard waving in the heavenly breeze at the foot of the great 'white throne' of the almighty on its crimson rtnmiialf face a cross, symbol of 'the son of god who died for mankind' with an olire branch on one side, and a sword, stained to the hilt with hu- man gore, on the other; a legend selected from the psalma emblazoned in golden letters, reading thus: exurge, domini, ta judica eataam nuam. for such appears the sta

he queen of heaven on the "crescent moon, the emblem of virginity. being before the sun, she almost eclipses its light. than this, nothing could more completely identify the christian mother and child with isis and horus, ishtar, venus, juno, and a host of other pagan goddesses, who have been called 'queen of heaven 'queen of the universe 'mother of god 'spouse of god' the 'celestial virgin' the 'heavenly peace-makn* etc" such pictures are not purely astronomical. they represent the mole god and the female goddess, as the sun and moon in conjunction "the union of the triad with the unit" the horns of the cow on the head of isis have the same significance. and so above, below, outside, and inside the cbristiaii church, in the priestly ganneots. and the religious rites, we recognise the stam

he divine 'overshadowing' of obtain 'men of god' sent for the salvation of nations, and to recall them to the path of righteousness "he divine mind is eternal, and it is pure light, and poured out throu^ splendid and immetue space (pleroma. it is gene- trix of the aeons. but one of them [the demiurge] went to matter (chaos) stirring up confused (turbvieniom) movements; and by a certain portion of heavenly light fashioned it, properly constituted for use and appearance, but the beginning of every evil. the demiurge (of matto) claimed divine honor* therefore christus' the anointed, the prince of the aeons (powers, was sent (expedilua, who taking on the peraon ot a most devout jew, lesu, vjos to conquer him; but who having laid ii (the body) aside, departed on high" we will explain farther on

and the holy ghost: and these three are one" this verse, which has been "appointed to be read in churches" is now known to be spurious. it is not to be found "in any greek manu- script, save one at berlin" which was transcribed from some interpolated paraphrase between the lines. in the first and second editions of eras- mus' the new testament, printed in 1516 and 1519, this fusion to these three heavenly witnesses is omitted; and the text is "not contained in any greek manuscript which was written earlier than the fifteenth century* 300. london. 177 .85, 4 voli. digitizecoy google 178 isis unveiled it was not menlioiied by any of the greek ecclesiastical writers nor by the early latin fathers, ao anxious to get at every proof in support of their trinity; and it was omitted by luther in hi

en forced upon the world aa in- ftjlibu dogmas. 424. were not the viewi of the phrygian bishop montanus also deemed a hkrbst by the church ol rome? it is c^uite extraordinary to see how easily the vatican t- courages the abuae by one heretic tertullian, of another kerelie basilides, when the abuse happens to further her own object. 425. does not paul himself speak of" prineipalitiei and poueri in heavenly places (epluaiant, ill, 10; i, 21, and confess that there be oodt many and lardt many (aurtoi? and angels, powers (dunonni, and primpalitiaf (see/ comauau, viii, 5; and romaru, viii, 38) 426. tertullian: agaiiui ali beraiet, ch. l 427. baur, credner, hilgenfeld, kirchbofer, lechler, nirajas, beusa, ritsdd, scbweg- ler, westcou and zdhr; see supsraoteraf bdigum, part ii, v; 6tb ed. digitiz

JASMUHEEN THE FOOD OF GODS

eyond appearance. eve. mother and nurturer of all life, creator of the world and all living beings. represents rebirth and regeneration, embodies primal female creative energy. gaia. the eternal pre-historic earth mother goddess of the soul who clothes us with the atoms of her essence. reminds us to be grounded in the reality of nature and to balance and embrace all aspects of our selves from the heavenly to the earthly. sedna. eskimo goddess who rules the underworld. reminds us of the nourishing gifts that we can find in the darker places that we most fear. pele. hawaiian volcano goddess of creative fire. reminds us that even in the midst of fiery eruption there is creation and new life. regenerates with fire. ix chel. mayan moon goddess married to the sun, is the midwife to creative idea

he light in his deep blue eyes and how his skin is becoming more luminous as he surrenders his hold on his life. each day has become so precious for us as we know there will be so few, yet i also know that when he passes we can call each other through the gridlines of love that will always connect our hearts. namaste to you all. jasmuheen i dedicate this book to the light that i see shining in my heavenly father s eyes. and to my father arnie who passed from this earth in june 2003 and to my first grandchild who will enter it in april 2004. divine nutrition: the madonna frequency& the food of gods with jasmuheen 190 personal calibration and testing methods for safely fulfilling the freedom agenda: post-script with jasmuheen. january 2005 in 2002 a book called power vs. force was released a

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

al; and that which is light to the supernatural is darkness to us: matter being darkness, and soul light. for we know that light is material; and being material, it must be dark. for the spirit of god is not material, and therefore, not being material, it cannot be light to us, and therefore darkness to god. just as (until discovered otherwise) the world it is that is at rest, and the sun and the heavenly bodies in daily motion instead of the very reverse being the fact. this is the belief of the oldest theosophists, the founders of magical knowledge in the east, and the discoverers of the gods; also the doctrines of the fire-philosophers, and of the rosicrucians, or illuminati, who taught that all knowable things (both of the soul and of the body) were evolved out of fire, s strange ideas

small chapel at st. peter s, on the right-hand side, on entering, near the door. the reader can make references in his memory to these places, if he be a traveller. the writer, who goes by the name of dionysius areopagita, teaches that the highest spiritual truth is revealed only to those who have transcended every ascent of every holy height, and have left behind all divine lights and sounds and heavenly discoursings, and have passed into that darkness where he really is (as saith the scripture) who is all, above all things (de mystica theologia, cap. i. sec. 3; ephesian diana. 155 hours with the mystics, vol. i. note to book i. chap. 2, by r. a. vaughan, b.a. the words graven upon the zone and the feet of the ephesian diana, which hesychius has preserved, are the following: aski-kataski

old things (thought escaped, metamorphosed in to new things. this act is transmutation. this product is magic gold, or fairy gold, condensed as real gold. this growing gold, or self-generating and multiplying gold, is obtained by invisible transmutation (and in other light) in another world out of this world; immaterial to us creatures of limited faculties, but material enough, farther on, on the heavenly side, or on the side opposite to our human side. in other words, the rosicrucians claimed not to be bound by the limits of the present world, but to be able to pass into this next world (inaccessible only in appearance, and to be able to work in it, and to come back safe (and self-same) out of it, bringing their trophies with them, which were gold, obtained out of this master-circle, or o

gibly catch a few dim words of that language of god, as sleepers do scattered expressions from the loud conversation of those around them. the following is a fair view of the rosicrucian theory concerning music. the whole world is taken as a musical instrument; that is, a chromatic, sensible instrument. the common axis or pole of the world celestial is intersected where this superior diapason, or heavenly concord or chord, is divided-by the spiritual sun, or centre of sentience. every man has a little spark (sun) in his own bosom. time is only protracted consciousness, because there is no world out of the mind conceiving it. earthly music is the faintest tradition of the angelic state; it remains in the mind of man as the dream of, and the sorrow for, the lost paradise. music is yet master

tual sun, or centre of sentience. every man has a little spark (sun) in his own bosom. time is only protracted consciousness, because there is no world out of the mind conceiving it. earthly music is the faintest tradition of the angelic state; it remains in the mind of man as the dream of, and the sorrow for, the lost paradise. music is yet master of the man's emotions, and therefore of the man. heavenly music is produced from impact upon the paths of the planets, which stand as chords or strings, by the cross-travel of the sun from note to note, as from planet to planet; and earthly music is microscopically an imitation of the same, and a relic of heaven; the faculty of recognition arising from the same supernatural musical efflux which produced the planetary bodies, in motived projectio

t of that kind (only feminine in regard of grace and beauty; and for the same reason they may appear without beards, both because hair is an excrement, and verges greatly, in the more conspicuous instances, to the brutish nature, as also more especially in their beardless, beautiful, glorified aspects, and graceful delicacy and yet power of form, to express their perpetual virgin-youth, unspoiled heavenly beauty, and immortal star-born vigour. hair being an abhorred, tentacled, reaching-out or brutelike animal superflux the stigma or disgrace of the glorious spark of light or nearly suffocated human entity, condemned to its earth-birthed investiture or body it can have nothing about the parts of the deified idea of man or the various classes of the blessed angels. the contrary of all this

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

la (1248- c.1322. ph.d. dissertation, new york: jewish theological seminary, 1983. blickstein treats the philosophical-qabbalistic period in gikatilla s development, concentrating on his ginnat egoz, which is fundamentally a commentary on sy this, in contrast with gikatilla s later theosophical-qabbalistic period which produced sha are orah, gates of light. brody, seth lance. human hands dwell in heavenly heights: worship& mystical experience in thirteenth-century kabbalah (ph.d. dissertation, philadelphia: university of pennsylvania, 1991. brody s dissertation contains substantive discussion of r. isaac the blind s commentary on sy. see in particular pp. 419-446* see aryeh kaplan, the bahir: an ancient kabbalistic text attributed to rabbi nehuniah ben hakana (new york: samuel weiser, 1979

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

dan, joseph. jewish mysticism, volume ii: the middle ages. northvale. jerusalem: jason aronson inc, 1998 (hereafter jmii) jmii is a collection of dan fs articles covering early kabbalah (concentrating on sefer ha-bahir) and the ashkenazi hasidim (see below, pre-kabbalistic streams of jewish mysticism, 5. to the above books, add the following dissertations. brody, seth lance. human hands dwell in heavenly heights: worship and mystical experience in thirteenth-century kabbalah. ph.d. dissertation, philadelphia: university of pennsylvania, 1991. gcurrent discussion of kabbalistic spirituality, originating with gershom scholem, tends to differentiate between the etheurgic f and etransformative f sides of kabbalistic practice and to present them as constituting divergent goals for mystical int

tic wisdom and imitatio dei: kabbalistic traditions of attaining wisdom, in kabbalah: journal for the study of jewish mystical texts, volume 17, edited by daniel abrams and avraham elqayam (los angeles: cherub press, 2008. altmann, alexander. g ethe ladder of ascension, f h in studies in religious philosophy and mysticism (ithaca: cornell university press, 1969. brody, seth. ghuman hands dwell in heavenly heights: contemplative ascent and theurgic power in thirteenth century kabbalah, h in mystics of the book: themes, topics, and typologies, edited by r. a. herrera (new york: peter lang publishing, inc, 1993. avraham ben alexander of cologne. kether shem tov: the krown of the good name [spain, 13th century. belize city: providence university, 2006. for information, go to www.everburninglig

state university of new york press, 1990: chapter 5, gashkenazi hasidic views on the golem. h. kanarfogel, ephraim. gmysticism and asceticism in italian rabbinic literature of the thirteenth century, h in kabbalah: journal for the study of jewish mystical texts, vol. 6, edited by d. abrams and a. elqayam (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

on-line at http//www.digital-brilliance.com/kab/karr. gpopular h books on kabbalah and jewish mysticism are numerous and quite varied in their quality and purpose. for readable, well-researched accounts, see. laenen, j. h. jewish mysticism: an introduction= joodse mystiek. een inleiding] translated from the dutch by david e. orton. louisville: westminster knox press, 2001. silberman, neil asher. heavenly powers: unraveling the secret history of the kabbalah. new york: grosset/putnam, 1998. notes: 1. jacob neusner, gthe history of earlier rabbinic judaism: some new approaches, h in history of religions, vol. 16, no. 3 (university of chicago, february 1977. 2. ephraim e. urbach, the sages: their concepts and beliefs [original hebrew: hazal, pirke emunot ve-de fot, jerusalem: magnes press, t

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

akkadian tradition. saturn is hard to interpret, as it is connected to ninurta, but this leads us through nabu straight to mercury. at first sight, the composition of such a table does not seem to be very hard. sumerian nanna and akkadian sin are the moongod, utu or .ama. is the sungod without 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 m

KETAB E SIYAH

nd i am he who disclosed some of my wonders. and some of my virtues are manifested in that which exists and i am he who caused the mountains to bow, to move under me, and at my will. and i am he before whose awful majesty the wild beasts cried; they turned to me worshipping, and kissed my feet. and i am adi es-shami, the son of moosafir. verily the all-merciful has assigned unto me names, 412 the heavenly throne, and the seat, and the seven and the earth. in the secret of my knowledge there is no god but me. these things are subservient to my power. and for which state do you deny my guidance. oh men! deny me not, but submit; in the day of judgement you will be happy in meeting me. who dies in my love i will cast him in the midst of paradise by my will and pleasure; but he who dies unmindf

all surely not abandon his new vision for sake of harmony alone. and then i knew myself to be of a mind with lucifer in this, and that i as well as he should never again tolerate the eternal idiocy of our divine station. i came after michael, and i saw them together, the lord of force and the lord of light, and there was a fierce tension between them. for michael said to lucifer, thou who art our heavenly radiance and spark of our paradise, why seek to break that universal peace which is everywhere ordained by the will of god? we know not antagonism amongst us, for we are all of one being within god- but there is in god neither malice nor cause for contest. and lucifer answered, michael, to me it was not given to order my nature, and as our very comprehension differs, so are we of substanc

and the powers that satan hath promised him lie dormant in the dim reaches of his future. consider this not our defeat, for the contest is but begun. the earth of man shall be remade as microcosmos, and many things shall man see, both good and ill. and the choice shall be placed before him, to wield the power and the pain and the terror of the gift of satan, or to return again to the paradise of heavenly peace. for what would satan himself think were man to reject his gift? it would tremble the very foundations of hell even as did the great war the bastions of heaven. and messiah called to him uriel, archangel of terror, to whom he said, the earth must change, and every sense of man must teach him repugnance and fear. he shall know this the price of his new identity- that all apart from g

KNOWLEDGE LECTURE ONE

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 nourishment. they cleansed thee in thy heavenly birth. youth waits upon thee, ardour is ready at thy hand. and their arms shall uphold thee for millions of years. initiates surround thee and thine enemies are cast down. the powers of darkness are destroyed. the companions of they joys are with thee. thy victories in the battle await their reward in the pillar. the forces of nature obey thee. thy power is exceeding great. the gods curse

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

alities from above that permit this person to describe to us what goes on in the other worlds. perceiving the creator- 23- this is why the creator has allowed certain kabbalists to reveal their knowledge to vast numbers of people in society, in order to help others communicate with him. in a language we can understand, kabbalists explain that the structure and function of reason in the spiritual, heavenly worlds are based on laws that are different from and opposite in nature to our own laws. faith above reason there is no boundary separating our world from the heavenly, spiritual world. but because the spiritual world is, according to its properties, an "anti-world" it is placed so far beyond our perception that after we are born into this world, we completely forget all about our past co

ingle moment a person is not bound to the spiritual, he forgets about it altogether and remains in the impure and physical state" it is said in the book, hakuzari, that the king kuzari, when it came time to select a religion for his people, turned to a christian, to a muslim, and finally to a jew. when the king heard the jew, he remarked that the christian and the muslim both promised him eternal heavenly life and great rewards in the world to come, after his death. on the other- 362- attaining the worlds beyond hand, the jew spoke of the rewards for the observance of the commandments and the punishment for disobeying them in this world. but it seemed to the king that it was more important to be concerned with what he would receive in the world to come, after death, than with the way he sh

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

er was the representative of a particular quality. one was called the knight of love, another the knight of truth, another the knight of perseverance, and so on; and each was supposed to become a specialist in thinking and expressing the quality assigned to him. the idea was that the forty qualities, thus expressed through the lodge as a whole, would make the character of a perfect man, a kind of heavenly man, through whom the power behind could be poured out upon the whole country. 68. these three grand lodges worked three distinct types of masonry, of which only one has come down to us in the twentieth century. the master of the first grand lodge represented wisdom, and his two wardens strength and beauty, as in our lodges today. the predominant power outpoured was that wisdom which is p

gypt used to remain seven years in the first degree, because he had to fit himself thoroughly for the illumination which could come only to one who had his emotions under control and sufficiently purified to reflect and serve the higher self. that being done, the smooth ashlar was to be perfected until it was ready to be used as a living stone in the temple of t.g.a.o.t.u, fit to form part of the heavenly man of the future. 296. chapter iv 297. preliminary ceremonies 298. the co-masonic ritual 299. in commenting upon the ceremonies of freemasonry i shall take those of co-masonry as the basis of my disquisition, because they have been arranged largely with a view to their effect on planes other than the physical. the workings there described were prepared with the aid of several of the best

imself quickly of the heavier matter, and pass rapidly onward into the heaven-world. 512. the third symbolical journey is trodden in the perfect silence that typifies the highest part of the astral plane, on the very borders of the heaven-world. at the end of this the r.w.m. tells the candidate that the dead man whose experience he has been repeating had at this stage reached the threshold of the heavenly world, where perfect silence lulled the weary senses and calm peace enfolded him. the lower world lay below him; before him the joys of heaven; and in the interspace was silence. this was, and is, his experience in the true mysteries; it was symbolized by utter silence in the mysteries of egypt and greece; in freemasonry it is kept in memory in the silence of the third symbolical journey

not exist. the m.m. is symbolically a wielder of this power; he is a worker in metals, a caster of pillars, hollow within, to contain the archives of the soul and spirit. in his hand is kriyashakti, the creative power. 725. the path of the moon is said to typify the life of the ordinary man, who clings to objects of desire and parts with them reluctantly at death. after a period in the astral and heavenly worlds he returns to earth, to repeat the process. it is the path of rebirth after intervals. the path of the sun is that of the occult aspirant, the man of spiritual desires, who values life only for what it can give to the higher self in others as well as himself. he also is reborn, but usually without an interval, or after a very short one. the path of fire is the path of ascension, fr

s taught to live up to that sublime title by gaining complete mastery over the personality, the mind as well as the emotions, to develop a magnificent attitude of brotherhood and altruism which compels him ever to take the standpoints of the ego, so that never again may the square be allowed to obscure the compasses, and leads him through the valley of the shadow of death to the threshold of that heavenly world where the immortal self for ever dwells. for the mystic death and raising again relate not only to the contained existence of man fs personality in the astral world after the death of the physical body, but in a higher sense typify a death to all that is transitory and impermanent, and the attainment of an eternal reality beyond the veils of space and time. 738. the ceremony of inst

lomon represents that of his transitory personality. but before the inquirer can find the lost w c, that hidden light which dwells in all created things, which is buried deep in the temple of solomon the king, his vision must be so purified that he can behold his presence with eyes unveiled. this attainment of true spiritual vision is symbolized by the passing of the four veils on the road to the heavenly city, the sanctuary of light and peace; for the veils represent those limitations of consciousness which blind his vision of the truth. the p c w c s of the veils explain the means by which he may lift the barriers that hold him back, and show him the qualities that must be developed if real spiritual progress is to be made. such is the work of the excellent master fs degree, and it is un

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

r beside the initiator in that extension of his consciousness which is called the angel of the presence. if the recipient of the degree happens to be already an initiate the star (called in egypt the star of horus) which marks the approval of the one initiator once more flames out above him in all its glory; while in any case the two great white angels of the rite flash down in splendour from the heavenly places, showing themselves as low as the etheric level that they may give their blessing to the candidate. 181. the hierophant makes the actual links both with himself and with the reservoir of power set apart for the work of the masonic brotherhood, and through himself with that mighty king whose representative he is, while the great white angels of the order remain as the guardians of t

teries. the same mystical idea lies in the title of our lady mary, star of the sea; although she embodies in herself a fuller manifestation of the divine love in the perfection of eternal motherhood, and indeed unites in her person many aspects of the deity that were divided in greece. there were, however, two sides of the cult of aphrodite. the higher side was embodied in aphrodite ouranios, the heavenly aphrodite, who was indeed the mother of fair love; but there was a lower aspect of her worship as aphrodite pandemos, the earthly, common love, which leads to much evil and base desire, unworthy of the name love; and this aspect was the most prominent in the days when the old religion had become outworn and corrupt. aphrodite corresponds to some extent with lakshmi in india. 344. the gods

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

ewish satan was never as sinister as his christian counterpart. initially, in fact, satan was not a being at all, but, rather, an accusatory or adversarial role assigned by god. specifically, the earliest satans were angels, sent by god for the purpose of obstructing or blocking the acts of human beings. this is clearly represented in the book of job, where satan is portrayed as a member of god s heavenly court a kind of celestial prosecuting attorney. satan s transformation into a true bad guy did not really begin until after the persians defeated the babylonians and returned the jews to palestine from babylonia. seeking to make them allies, the persians even gave the repatriated jews money to rebuild the temple. the persians were zoroastrians, a religion built around the notion of an ong

est-known story involving mara, the buddhist satan, portrays the apsaras as being mara s minions. this story, the tale of his attempt to prevent the buddha from achieving enlightenment, is structurally parallel to classical hindu myths about the gods sending apsaras to tempt ascetics. the story goes that as siddhartha gautama, the buddha, was on the brink of nirvana, mara sent beautiful, tempting heavenly women (buddhist apsaras) to distract his attention. unmoved by passion, mara changed tack and tried frightening gautama with ferocious demons. still undisturbed, mara finally challenged buddha s right to liberation. in response, gautama is said to have called the earth as his witness, whose response was so powerful that it frightened away mara and his hordes. that very night, the buddha a

t (i.e, the divine essence of individual human beings) from returning to the pleroma. part of the knowledge imparted to the gnostics is information on how to bypass these archons on their journey back to the pleroma (e.g, the first apocalypse of james v, robinson 1981, 33f. one of the results of conceptualizing the cosmos as being the creation of an evil divinity is that the angelic beings in the heavenly spheres surrounding the earth the archons are also evil. familiarity with gnosticism allows us to understand certain otherwise unintelligible passages in the writings of certain early christians, who were clearly influenced by the gnostic perspective; for example, the oftquoted passage about spiritual warfare from the 16 ascendancy book of ephesians: we are not contending against flesh an

n the writings of certain early christians, who were clearly influenced by the gnostic perspective; for example, the oftquoted passage about spiritual warfare from the 16 ascendancy book of ephesians: we are not contending against flesh and blood, but against the principalities, against the powers, against the world rulers of this present darkness, against the spiritual hosts of wickedness in the heavenly places (6:12).what, one might well ask, is the meaning of the spiritual hosts of wickedness in the heavenly places? isn t the locus of evil spiritual forces in hell, which is traditionally conceptualized as being below rather than above the earth? in this passage and others that might be cited, heavenly wickedness refers to the archons. even the word rulers here is a translation of the gr

ls of the presence, and the angels of sanctification, and the angels of the spirits of the winds, and the angels of the spirit of clouds, and of darkness [and so forth (giovetti 1993, 19. among other contents, the book of jubilees repeats the central angel tale in the book of enoch in which a group of angels mate with mortal females. they then fell from grace and became devils after leaving their heavenly abode. the book of jubilees adds that god sent the flood to destroy the race of sinful giants who were the offspring of these unnatural unions. see also enoch; judaism for further reading: giovetti, paola. angels. the role of celestial guardians and beings of light. transl. toby mccormick. 1989. york beach, me: samuel wiser, 1993. prophet, elizabeth clare. forbidden mysteries of enoch: fa

ma was on the brink of nirvana, mara became dismayed: at this point the god mara, exclaiming, prince siddhartha [the future buddha] is desirous of passing beyond my control, but i will never allow it! went and announced the news to his army, and sounding the mara war-cry drew out for battle. failing to distract him with force or to frighten him with ferocious demons, mara sent beautiful, tempting heavenly women (buddhist nature spirits, or apsaras) to distract his attention. still undisturbed, mara finally challenged buddha s right to liberation. in response, gautama is said to have called the earth as his witness, whose response was so powerful that it frightened away mara and his hordes. that very night, the buddha achieved nirvana. what keeps individuals trapped in the samsaric cycle is

LIBER 777

ptus major boils 6 a majestic king, a child, a crucified god 5 =68 adeptus minor 2nd order 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 1010 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-nai

LIBER CHANOKH

t sephirah in the qabalistic world corresponding (thus fire. atziluth, water. briah, etc. regardie gives the positions of binah through to geburah differently; zalewski (1990) gives the same reading as chanokh, stating this arrangement appears in westcott.s notanda to the g.d. enochian papers. 14: in addition the upper six are referred to the planets according to the scheme in 777 col. cxxiv .the heavenly hexagram. and to the tarot trumps corresponding. 15: see regardie (ed, the golden dawn, vol. iv. 16: suit by element of lesser angle, rank by element of column; so in the lesser angles of water, the square with the left and right sides referred to fire is attributed to the knight of cups. 17: each square is additionally referred to one of the 16 figures of geomancy, and to one of the sign

LIBER DCCCLX JOHN ST

luminating it, if you like; but not destroying it. well, i don ft know why it shouldn ft be; but i bet it isn ft! all the spiritual experience i have had argues against such a theory. on the contrary, it will leave the reason quite intact, supreme lord of its own plane. mixing up the planes is the sad fate of many a mystic. how many do i know in my own experience who tell me that, obedient to the heavenly vision, they will shoot no more rabbits! thus they found a system on trifles, and their lord and god is some trumpery little elemental masquerading as the almighty. i remember my uncle tom telling me that he was sure god would be displeased to see me in a blue coat on sunday. and to-day he is surprised and grieved that i do not worship his god.or even my own tailor, as would be surely mor

LIBER LVII

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 epithets indiscriminately to either. such epithets are .the concealed of the concealed .the ancient of

zed by the first three sephiroth, kether, 21 [sometimes \yyjh o, otz ha-chayim, thus making possible the fudging of a different set of gematria identities. t.s] on the qabalah 15 chokmah, and binah) it is the trinity which created the world, or, in qabalistic language, the universe was born from the union of the crowned king and queen. but according to the qabalah, before the complete form of the heavenly man (the ten sephiroth) was produced, there were certain primordial worlds created, but these could not subsist, as the equilibrium of balance was not yet perfect, and they were convulsed by the unbalanced force, and destroyed.22 these primordial worlds are called the .kings of ancient time. and the .kings of edom who reigned before the monarchs of israel. in this sense, edom is the world

LIBER LXVII THE SWORD OF SONG

madame humbert. 300 305 310 315 320 325 330 335 ascension day 11 samadhi-dak,51 convenient to travel to maha meru,52 or gaurisankar.s53 keen white wedge spearing the mighty dome of blue, or chogo.s54 mighty flying edge shearing across the firmament. but, first, to that exact event you christians celebrate to-day. we stand where the disciples stood and see the master float away into that cloudlet heavenly-hued receiving him from mortal sight. which of his sayings prove the true, lightning-bescrawled athwart the blue? i say not, which in hearts aright are treasured? but, what after ages engrave on history.s iron pages? this is the one word of .our lord .i bring not peace; i bring a sword. in this the history of the west55 bears him out well. how stands the test? one-third a century.s life o

e passage that first put me on the track of the amazing discovery for which the world has to thank me is to be found in act i. sc. ii. ll. 132-149 .this is the excellent foppery of the world, that, when we are sick in fortune,.often the surfeit of our own behaviour,.we make guilty 44 the sword of song of our disasters the sun, the moon, and the stars; as if we were villains by necessity, fools by heavenly compulsion, knaves, thieves, and treachers by spherical predominance, drunkards, liars, and adulterers by an enforced obedience of planetary influence; and all that we are evil in, by a divine thrusting on; an admirable evasion of whoremaster man, to lay his goatish disposition to the charge of a star! my father compounded with my mother under the dragon.s tail, and my nativity was under

LIBER TURRIS

ury: which is master of the three? salt is lady of the sea; lord of air 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

LIBER TZADDI

30. i offer it at once, on earth; before an hour hath struck upon the bell, ye shallbe with me in the abodes that are beyond decay. 31. also i give you power earthly and joy earthly; wealth, and health, and length of days. adoration and love shall cling to your feet, and twine around your heart. 32. only your mouths shall drink of a delicious wine.the wine of iacchus; they shall reach ever to the heavenly kiss of the beautiful god. 33. i reveal unto you a great mystery. ye stand between the abyss of height and the abyss of depth. 34. in either awaits a companion; and the companion is yourself. 35. ye can have no other companion. 36. many have arisen, being wise. they have said gseek out the glittering image in the place ever golden, and unite yourself with it. h 37. many have arisen, being

LIBER XCV THE WAKE WORLD

e wake-life. but i was telling you about the ways to the fourth house, and the third way is full of lions, and a person might be afraid; only whenever one comes to bite at you, there is a lovely lady who puts her hands in its mouth and shuts it. so we went through quite safely, and i thought of daniel in the lions. den. the fourth house is the most wonderful of all i had ever seen. it is the most heavenly blue mansion; it is built of beryl and amethyst, and lapis lazuli and turquoise and sapphire. the centre of the floor is a pool of purest aquamarine, and in it is water, only you can see every drop as a separate crystal, and the blue tinge filtering through the light. above there hangs a calm yet mighty globe of deep sapphirine blue. round it there were nine mirrors, and there is a noise

LIBER XLI THIEN TAO

estly pray your brilliant serenity to spit upon his grovelling gjoro. h (8) profound thought assures your beetle-headed suppliant that your glorious nobility must meet him before the controversy can be decided (9) true. would your sublimity condescend to defile himself by entering this muck-sweeper fs miserable hovel (10) expect leprous dragon with beri beri at your high mightiness fs magnificent heavenly palace to-morrow (thursday) afternoon at three sharp. thus met kwaw, the poet-philosopher of china; and juju, the godfather of his country. sublime moment in eternity! to the names of joshua and hezekiah add that of kwaw! for though he was a quarter of an hour late for the appointment, the hands went back on the dial of juju fs chronometer, so that no shadow of distrust or annoyance cloud

LINDOW JOHN NORSE MYTHOLOGY A GUIDE TO THE GODS HEROES RITUALS AND BELIEFS

y 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 from earth. and seeing the importance of the heavenly bodies for time reckoning, they assumed that some being had ordered the course of these bodies and probably existed before they did and might rule all things. this knowledge they possessed was worldly knowledge, for they lacked spiritual knowledge. this is medieval speculation on the origin of paganism, and it ascribes to pagans a kind of natural religion, one based on unenlightened obser

cosmos, from the body of ymir according to most sources. the precondition for forming the cosmos was the killing of ymir by the sons of bur, so we may say that the movement from the distant past to the near past encompasses a move from a stasis between the two major groups of gods to a state of enmity. during this near past the gods also enabled the reckoning of time by assigning stations to the heavenly bodies (voluspa, stanza 5, and they similarly enabled culture by creating tools (voluspa, stanza 7. they created the races of dwarfs and humans. finally, i would assign the incorporation of the vanir and of loki into the asir as the final events of the near past. with the completion of these incorporations, the mythological world looks as it does in most of the myths. snorri fs catalog of

difference between jotnar and asir. but it also shows the importance in the mythology of patriliny, which in medieval iceland operated within a bilateral kinship system; that is, people could reckon their kin through father and mother (and we might expect that they thought they inherited characteristics of both, not just of the father. as in the genealogy of the asir as a whole, so it is with the heavenly bodies. dag and odin each has a giant mother (nott, bestla) and ultimately a giant progenitor on the mother fs side (ymir, norfi, but each is regarded exclusively as a member of the asir. snorri goes on in gylfaginning to say that alfodr gave dag and nott each a horse and carriage and put them up in the sky, where they go around the earth once a day. gthe horse that dag has is called skin

lowed by a wolf called skoll. when he comes to ragnarok, snorri says simply that a wolf swallows the sun, and another the moon, and it is apparent that he regards neither of these as identical to fenrir, for only after describing the swallowing of the sun and moon and a devastating earthquake does he report that fenrir has gotten loose. but fenrir fs subsequent action echoes the swallowing of the heavenly bodies, for he ggoes about with a gaping mouth, and the lower jaw is on the earth and the upper against the sky.he would gape wider if there were room.fires burn from his eyes and nostrils. h in the series of duels that make up the gods f last stand against the forces of chaos, odin fights with and is killed by fenrir. voluspa, stanza 53, reads: then the second sorrow of hlin [frigg] occu

norri alludes to vafthrudnismal, stanza 23, which personifies the sun and moon. but snorri has a somewhat different and more elaborate story: mundilfoeri is a man who had two children who were so beautiful that he named them mani and sol (i.e, moon and sun, and he married sol to a man called glen. thereafter the gods punished this act of pride by placing the children in heaven to serve the actual heavenly bodies, which the gods had created. sol drives the horses that pull the sun, and mani controls the motion of the moon and its waxings and wanings. i have paraphrased the text fairly closely. the implication that the act of pride was marrying his daughter to glen, and not naming one fs children sun and moon, is right there in snorri, but like most people i prefer to ignore it and think tha

outside. eleven residences are described, but in place of a twelfth, stanza 17 says that vidar fs land grows with brush and high grass. stanzas 18.26 tell about life in valholl, including the food of the einherjar, the many doors, and heidrun and eikthyrnir. stanzas 27.30 catalog rivers and other bodies of water, and 31.35 describe yggdrasil. stanza 36 lists valkyries. stanzas 37.39 are about the heavenly bodies. stanzas 40.41 tell of the creation of the cosmos from the body of ymir. stanza 42 calls down the protection of ull and may therefore be related to the frame. stanzas 43.44 list the best of things. in stanza 45 grimnir says, in galdralag, that he has revealed his face to asir and elves. in stanza 46 he begins to list his names, and these lead to an epiphany. 150 norse mythology swo

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

ithout simplifying too much, creating new gene combinations in living creatures in the laboratory is now almost routine work. in conclusion, it is possible to add piecemeal new biological functions to existing organisms without disturbing their so-called irreducible complexity, an achievement in full opposition to id thinking. an interesting conundrum for millennia, our earth was seen as the only heavenly body where life, and particularly sentient life, existed. our centrality was assured by the old (and wrong) ptolemaic system in which our planet occupied the center of the universe. as we know, this view was endorsed by the catholic church for many centuries and was officially rescinded only recently in an official, and much belated, apology to galileo. in the meantime, modern astronomy h

MACNULTY W KIRK KABBALAH AND FREEMASONRY

articularly clear statement of this view comes from the hermetica. for god contains all things, and there is nothing that is not in god, and nothing which god is not. nay, i would rather say, not that god contains all things, but that, to speak the full truth, god is all things."38 this is an hermetic statement of neo-platonism. second, earthly experiences were considered to reflect events in the heavenly realms; the succinct statement of this idea is "as above; so below" this epigram is a consequence of the integrated view of the figure 8. tracing board of the first degree, john harris, c. 1820. world described above. in a universe regarded as a single, consistent, divine entity there must be a correspondence between that which occurs in the higher (heavenly, causal) levels and that which

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

man. in the twentieth century, however, it has become a ponderous and complicated structure of arbitrary and irreconcilable notions--yet each substantiated by almost incontestible logic. the lofty theorems of the old academy which iamblichus likened to the nectar and ambrosia of the gods have been so adulterated by opinion- which heraclitus declared to be a falling sickness of the mind--that the heavenly mead would now be quite unrecognizable to this great neo-platonist. convincing evidence of the increasing superficiality of modern scientific and philosophic thought is its persistent drift towards materialism. when the great astronomer laplace was asked by napoleon why he had not mentioned god in his trait de la m canique c leste, the mathematician naively replied "sire, i had no need fo

own image in a mirror. after dismembering him, the titans first boiled the pieces in water and afterwards roasted them. pallas rescued the heart of the murdered god, and by this precaution bacchus (dionysos) was enabled to spring forth again in all his former glory. jupiter, the demiurgus, beholding the crime of the titans, hurled his thunderbolts and slew them, burning their bodies to ashes with heavenly fire. our of the ashes of the titans--which also contained a portion of the flesh of bacchus, whose body they had partly devoured--the human race was created. thus the mundane life of every man was said to contain a portion of the bacchic life. for this reason the greek mysteries warned against suicide. he who attempts to destroy himself raises his hand against the nature of bacchus withi

ossible by the sufferings of adonis. nearly all authors believe adonis to have been originally a vegetation god directly connected with the growth and maturing of flowers click to enlarge the great god pan. from kircher's oedipus gyptiacus. the great pan was celebrated as the author and director of the sacred dances which he is supposed to have instituted to symbolize the circumambulations of the heavenly bodies. pan was a composite creature, the upper part--with the exception of his horns--being human, and the lower part in the form of a goat. pan is the prototype of natural energy and, while undoubtedly a phallic deity, should nor be confused with priapus. the pipes of pan signify the natural harmony of the spheres, and the god himself is a symbol of saturn because this planet is enthron

his biographia antiqua, francis barrett says of hermes* if god ever appeared in man, he appeared in him, as is evident both from his books and his pymander; in which works he has communicated the sum of the abyss, and the divine knowledge to all posterity; by which he has demonstrated himself to have been not only an inspired divine, but also a deep philosopher, obtaining his wisdom from god and heavenly things, and not from man" his transcendent learning caused hermes to be identified with many of the early sages and prophets. in his ancient mythology, bryant writes "i have mentioned that cadmus was the same as the egyptian thoth; and it is manifest from his being hermes, and from the invention of letters being attributed to him (in the chapter on the theory of pythagorean mathematics wi

eatures without reason. substance could not bestow reason, for reason had ascended out of it. the air produced flying things and the waters such as swim. the earth conceived strange four-footed and creeping beasts, dragons, composite demons, and grotesque monsters. then the father--the supreme mind--being light and life, fashioned a glorious universal man in its own image, not an earthy man but a heavenly man dwelling in the light of god. the supreme mind loved the man it had fashioned and delivered to him the control of the creations and workmanships "the man, desiring to labor, took up his abode in the sphere of generation and observed the works of his brother--the second mind--which sat upon the ring of the fire. and having beheld the achievements of the fiery workman, he willed also to

hat these two were the agent and patient, or father and mother principles of all natural objects; and that isis, or nature, makes use of these two luminaries to communicate her powers to the whole empire of animals, vegetables, and minerals. on the back of her neck were the characters of the planets and the signs of the zodiac which assisted the planets in their functions. this signified that the heavenly influences directed the destinies of the principles and sperms of all things, because they were the governors of all sublunary bodies, which they transformed into little worlds made in the image of the greater universe. isis holds in her right hand a small sailing ship with the spindle of a spinning wheel for its mast. from the top of the mast projects a water jug, its handle shaped like

MASTERING WITCHCRAFT

un, sariel the course of the moon) according to that collection of ancient cabalistic lore, the zohar, great azael and his cohorts had had to assume tangible bodies in order to descend upon the earth. because of their revolt against higher authority and the ties with this world which they had subsequently formed, they were unable to divest themselves of these material forms and re-ascend into the heavenly spaces again "book of noah" from charles canon, book of enoch, london, society for promoting christian knowledge, 1962. reprinted from oxford university press edition, 1912- it is from 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

sembodied state. on occasion, these shades are said to gain access to the world of men by reincarnating in human shape, and are referred to as intruders, ancient alien souls transmigrating from the past. otherwise, collectively in their immaterial shape, they constitute the so-called demonic hierarchy with which the modern witch has dealings on occasion. it is the watchers, the mighty ones of the heavenly places, the parents of giants and humans alike as seen in symbolic and archetypal form as the parents of humanity, whether as masters of wisdom and love or simply as benevolent powers of fertility and hunting, that constitute the witch's true deities. diana and lucifer of the above-mentioned witch legend are but figurative forms of these mighty ones. although the legend is overlaid with l

or warlock, you will need to know about the times and seasons of the witches' year. these are the correct times when you will be able to recharge your magical batteries and draw down to yourself the new currents of elemental power to work your spells. the elemental power tides of the universe are marked by the movements of the stars, the sun, and the moon, but chiefly the latter two. though these heavenly bodies are not the actual sources of the power, they are the main indicators of its ebb and flow in our universe. whenever you wish to perform a magical act, you must work taking these power tides into consideration, in the same way a navigator of a boat times his movements to utilize the sea tides to his best advantage. of course, you can work against the tide, but it is self-defeating f

tide, but it is self-defeating for the beginner, and is best left for times of emergency or until such a time as you have reached a degree of sureness in your practice. the sun and the moon are the two great hands of our cosmic clock. whereas the hour hand or sun governs the seasons of the year, the moon or minute hand governs the sea tides and the hidden workings of the deep mind. as such, this heavenly body rather than the sun is the main concern of witches. in european mythology the sun has always been seen as a symbol of a male divinity, the moon a female one. however, worship of the moon as a supreme deity evolved much earlier than that of the sun. it is said among witches that in england at least the cult of the moon goddess predated the druidic, solar religion, and that it is from

ound the triangle with a double circle, and between the two circles they inscribe the names and seals of the seven planetary angels and the demon kings of the four quarters of the earth, while others seek to enhance the potency of the figure by fortifying the sides of the triangle with the hebraic divine names primeumaton, anaphaxeton, tetragrammaton and placing the name of michael, leader of the heavenly host, within; but none of these things is strictly necessary. all you basically need is the triangle prepared with intention which is accomplished, as with your other magical tools, by exorcising and consecrating your materials with fire and water (using a mercurial incense) in a properly cast circle on a wednesday. then, go to work using a charm to state your intention such as "blessed b

as your loved one as you do every morning and evening when you water it, chant these words intently over it. as this root grows and this blossom blows, may her heart be turned to me. as my will, so mote it be! a planetary spell finally, in this section of romantic love, here is a traditional cabalistic spell, which operates by invoking the aid of sariim, princes or intelligences attributed to the heavenly bodies, in this case mercury, the moon, and earth itself who rule over and direct the demonic cohorts. the cabalistic titles conferred upon these powers are, of course, a thin disguise for those original watchers, or witchentities, with which you are beginning to become acquainted. two of these you have already been introduced to, namely, herne, the wise one, and habondia, the lady of del

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

hollow of his hand, and enclosed the earth with three of his fingers, who is seated upon the kerubim and upon the seraphim; and by the kerubim, which is called the kerub, which god constituted and placed to guard the tree of life, armed with a flaming sword, after that man had been driven out of paradise. i conjure ye anew, apostates from god, by him who alone hath performed great wonders; by the heavenly jerusalem; and by the most holy name of god in four letters, and by him who enlighteneth all things and shineth upon all things by his venerable and ineffable name, eheieh asher eheieh; that ye come immediately to execute our desire, whatever it may be. i conjure ye, and i command ye absolutely, o demons, in whatsoever part of the universe ye may be, by the virtue of all these holy names

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

liars. he governeth 29 legions of spirits. and his seal is this, etc (68) belial- the sixty-eighth spirit is belial. he is a mighty and a powerful king, and was created next after lucifer. he appeareth in the form of two beautiful angels sitting in a chariot of fire. he speaketh with a comely voice, and declareth that he fell first from among the worthier sort, that were before michael, and other heavenly angels. his office is to distribute presentations and senatorships, etc; and to cause favour of friends and of foes. he giveth excellent familiars, and governeth 50 legions of spirits. note well that this king belial must have offerings, sacrifices and gifts presented unto him by the exorcist, or else he will not give true answers unto his demands. but then he tarrieth not one hour in the

d be present with us, and let thy presence be now and always present with us: haniel- let thy holy angel haniel come and minister unto us at this present. sabaoth- o thou great god of sabioth, be present with us at this time and for ever: hodben (should be hod simply- let thine almighty power defend us and protect us, both now and for ever: michael- let michael, who is, under thee, general of thy heavenly host: cochab- come and expel all evil and danger from us both now and for ever. sadai- thou great god of all wisdom and knowledge: jesal (should be iesod- instruct thy poor and most humble servant: cherubim- by thy holy cherubim: gabriel- by thy holy angel gabriel, who is the author and messenger of good tidings: levanah- direct and support us at this present and for ever. the explanation

ellony- and show, and discover unto us all treasure that thou knowest of, or that is in thy keeping, and deliver it unto us quietly: hallii. hra- and answer all such questions as we may demand without any defect now at this time. 37 evidently meaning both the hexagram and the pentagram of solomon (see figures 105 and 156) an explanation of solomon s triangle anephezeton.-thou great god of all the heavenly host: primeumaton- thou who art the first and last, let all spirits be subject unto us, and let the spirit be bound in this triangle, which disturbs this place: michael- by thy holy angel michael, until i shall discharge him (here endeth this first book of the lemegeton, which is called the goetir theurgia goetia book ii of the lemegeton theurgia goetia the second book of the lemegeton ed

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

ith us: haniel. let thy holy angel haniel come and minister unto us at this present. s. elohim. o god! be present with us, and let thy presence be now and alway present with us: sabaoth. o thou great god of sabaoth, be present with us at this time and for ever: hodben let thine almighty power defend us and protect us, both now and for ever: michael. let michael, who is, under thee, general of thy heavenly host: cochab. come and expel all evil and danger from us both now and for ever. s. sadai. thou great god of all wisdom and knowledge: jesal1 instruct thy poor and most humble servant: cherubim. thy holy cherubim: gabriel. by thy holy angel gabriel, who is the author and messenger of good tidings: levanah. direct and support us at this present and for ever. s. 1. the copyist again mistakes

d appear in human shape: bellator and speak unto us audibly in our mother-tongue: bellonoy (or bellony) and show, and discover unto us all treasure that thou knowest of, or that is in thy keeping, and deliver it unto us quietly: hally fra and answer all such questions as we may demand without any defect now at this time. an explanation of solomon s triangle. anephezeton. thou great god of all the heavenly host: tetragrammaton. thou god of almighty power, be ever present with us to guard and protect us, and let thy holy spirit and presence be now and always with us: primeumaton. thou who art the first and last, let all spirits be subject unto us, and let the spirit be bound in this triangle, that disturbs this place: michael. by thy holy angel michael, until i shall discharge him. 1. the fi

MEANING OF MASONRY

oil and by suffering. he sees that difficulty, adversity and persecution serve a beneficent purpose. these are his" wages: and he learns to accept them" without scruple and without diffidence, knowing that he is justly entitled to them, and from the confidence he has in the integrity" of that employer who has sent him into this far-off world to prepare the materials for building the temple of the heavenly city. and so, as the sign peculiar to the degree suggests, he endeavours to examine and lay bare his heart, to cast away all impurity from it, and he stands, like joshua, praying that the light of day may be extended to him until he has accomplished the overthrow of his own inward enemies and of every obstacle to his complete development. the aspirant who attains proficiency in the work o

the little mirrors. mother earth is also the mother-lodge of us all. as its vast work goes on, souls are ever descending into it and souls are being called out of it at the knocks of some great unseen warden of life and death, who calls them here to labour and summons them hence for refreshment. after the lodge, the festive board; after the labour of this world, the repast and refreshment of the heavenly places. and thus, although our after-proceedings have no formal place in the masonic system, any more than the after-life is in formal connection with us whilst our sphere of activity is in this present world, still it plays a striking and of appropriate part calculated to awaken us to the deep significance of our customary conviviality. upon such occasions we are wont to drink the toast

e of the order of is not merely improving his character and chastening his thoughts and desires. he is at the same time unconsciously building up an inner ethereal body which will form his clothing, or covering, when his transitory outer body shall have passed away" there are celestial bodies and bodies terrestrial..and as we have borne the image of the earthly we also shall bear the image of the heavenly" and the celestial body must be built up out of the sublimated properties of the terrestrial one. this is one of the secrets and mysteries of the process of regeneration and self-transmutation, to promote which the craft was designed. this is the true temple-building that masonry is concerned with. the apron being the masonic symbol of the bodily organism, changes and increasing elaborate

the twelve israelitish tribes are again but fi gures of their prototypes, the twelve zodiacal sections of those heavens which could not exist or be discernible to the outward eye were they not also the phenomenalized aspect of a reality cognizable by the inward eye; whilst, gathered beneath these emblems, are those who represent the tribes of no terrestrial nation, but are the" tribes of god" the heavenly hierarchies that constitute an archetypal canopy or holy royal arch above the visible creation and that mediate to it the effluences of that all embracing triune spirit of power, wisdom and love in which the entire composite structure lives, moves and has its being" in the beginning god created the heavens and the earth, and the earth was without form and void, and darkness was upon the f

is this" city" this blessed condition, which mystically is called "jerusalem" within whose walls is the peace which passeth understanding and whose palaces reveal to the enfranchised soul the unfailing plenteousness and fecundity of the indissoluble trinity of wisdom and love and power from which man and the universe have issued and into which they are destined to return. the antithesis of this" heavenly city" is the confused babylon city of this world, of which it is written to all captives therein" come out of her, my people, that ye be not partakers of her sins and that ye receive not of her plagues (rev. xviii. 4. and, in a word, the royal arch ceremony sacramentally portrays the last phase of the mystical journey of the exiled soul from babylon to jerusalem as it escapes from its cap

ientific assistance from other sources to bring about its restoration. whence could come that skill and scientific knowledge if not from the divine and now invisible world, from those" gods" and angelic guardians of the erring race of whom all the ancient traditions and sacred writings tell? would not that regenerative method be properly described if it were called, as in masonry it is called, a" heavenly science" and welcomed in the words that masons in fact use" hail, royal art? thus, then, was the origin and birth of religion. and religion is a word implying a" binding back (re-ligare. as with the setting and bandaging a broken limb, so the collective soul of humanity, fractured and comminuted by its fall into countless individuations and their subsequent respective progenies, each sepa

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

erian accounts relate:in the beginning was the earth, but then a great fire arose and raged for seven years and theearth was burned up. everything became sea. all the tungus were consumed except a boyand a girl who rose up with an eagle in the sky the world falls dead40atlantis, alien visitation, and genetic manipulation the persians bundahis relate in their legends:and ninety days and nights the heavenly angels were contending in the world with the con-federate demons of the evil spirit and there are the commentaries of more modern sources also, from those illustriousones who have contributed to our present civilization. here are just a few examples.from ovids metamorphosis: giants attacked the very throne of heavenjove struck them down. three times had poseidon (neptune, ventured with st

n. marsthe two irregularly-shaped martian moons, therefore, could indeed be the captured fragments of theunfortunate tiamat (p. 230)ancient misidentificationsif neither mars nor v enus can have strayed sufficiently far from their usual orbits to have engaged incelestial combat early man, who watched but misidentified the contestants, must have observed someother sizable object become embroiled in heavenly strife with mars. phaeton (the lost planet)something bright and star-like caught up with mars as it traveled along its solar orbit and, having doneso, began to heat upjust as tiamat had been previously (p. 227) as phaetons influence began to wane, earths rotational speed started to increase again, although theplanet generally still continued to suffer the calamities outlined in our explan

d serpent.egyptwhen we turn to egypt, we find that their whole religion was constructed upon legends relating to theages of fire and ice, and the victory of the sun-god over the evil-one. we find everywhere a recollectionof the days of cloud (p. 233)atlantis, alien visitation, and genetic manipulation195 appendix b: book abstracts the russiansin the russian legends, a golden ship sails across the heavenly sea; it breaks into fragments, which nei-ther princes nor people can put together again.serpent worshipalways associated with the finding of precious metals like gold and silver. associated with fortune andintellectual knowledge and with physical power. in peru, the god of riches was worshipped under theimage of a rattlesnake (p. 266)the peruvians chose as their arms two serpents with the

though sometimes they assume the shape of a dragon, or appear in the guise of a cobra.they can take many different forms including snakes, humans with snake tails and normal humans,often beautiful maidens. a precious gem is embedded in their heads endowing them with supernaturalpowers including invisibility. some are demoniac, some neutral or sometimes helpful. nagas aredivided into four classes: heavenly, divine, earthly or hidden, depending upon their function in guardingthe heavenly palace, bringing rainfall, draining rivers or guarding treasures.in burma, the nagas combine elements of the dragon, snake and crocodile. they have guarded and pro-tected several royal burmese personages. they also give rubies to those they favor. they inhabit lakes and rivers, but their real domain is a vas

houses for the leaders of these planetsare constructed with the most valuable jewels, and they are always crowded with living entities knownas nagas and asuras, as well as many pigeons, parrots and similar birds. all in all, these imitation heav-enly cities are most beautifully situated and attractively decorated.the parks and gardens in the artificial heavens surpass in beauty those of the upper heavenly planets.the trees in those gardens, embraced by creepers, bend with a heavy burden of twigs with fruits andflowers, and therefore they appear extraordinarily beautiful. that beauty could attract anyone and makehis mind fully blossom in the pleasure of sense gratification. there are many lakes and reservoirs withclear, transparent water, agitated by jumping fish and decorated with many flo

MICHAEL WYNN THE SOUL TRAVELERS

osiris. although it s worth noting that the real egyptian god osiris died not by sacrifice, but was instead murdered by the conspiracy of his brother set (typhon. further, the real osiris was no more associated with the cross than any other egyptian god. more still, it s worth noting that yeh-heh-shu-wah and yeh-heh-wah-sha are references to yahweh [god; the former, yeh-heh-shu-wah refers to his heavenly manifestation, while the latter, yeh-heh-wah-sha, represents god in his fleshly manifestation. it s pretty clear who they had in mind--michael wynn's "the soul travelers" 46 further, these very same magicians recommended a lifestyle, and use of magical powers, that anyone could call christian. some magicians, like our aforementioned amberlin, recommended a lifestyle only the angels could

7 magical--michael wynn's "the soul travelers" 52 planets (the moon, the sun, mars, venus, jupiter, saturn, and mercury. each of these planets produce certain effects that rise and fall as the days and months go by. the magician always flows with the trends, but these trends are no mere machinations of popular culture, but celestial trends. astrology, as it is popularly known today, is the use of heavenly bodies to track current and future trends. astrology is based on the principle that the location of certain heavenly bodies help indicate a person s or society s behavior, and therefore their fate. unbeknownst to most of its believers, astrology was originally exclusively used by magicians in order to track when certain spells and rituals are to be performed. most people use astrology to

the titans. although the greek mythology does not mention it, eventually a flaming rock was hurled to the earth from space, killing this race of terrible beasts, and casting their souls to tartarus. it is important to bare in mind that there were 2 wars, or en-masse desertions, in heaven. the first between the angels--michael wynn's "the soul travelers" 77 and the spawn of tiamat, and the second heavenly conflict was between satan s angels and jehovah s angels. the only trace of this event in the genesis account is subtle, and easily over-looked. in genesis 1:28 we read: and god blessed them, and god said unto them, be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that m

MOODY RAYMOND A LIFE AFTER LIFE

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 feet: for i have appeared unto thee for this purpose, to make thee a minister and a witness, both of these things which thou hast seen, and of those things in which i will appear unto thee" whereupon, o king agrippa, i was not disobedient unto the heavenly vision. and as i thus spake for myself, festus said with a loud voice "paul, thou art beside thyself; much learning doth make thee mad" but i said "i am not mad, most noble festus; but speak forth the words of truth and soberness" this episode obviously bears some resemblance to the encounter with the being of light in near death experiences. first of all, the being is endowed with person

MORALS AND DOGMA

e universe, as then understood. the temple contained many emblems of the seasons-the sun, the moon, the planets, the constellations ursa major and minor, the zodiac, the elements, and the other parts of the world. it is the master of this lodge, of the universe, hermes, of whom khurum is the representative, that is one of the lights of the lodge. for further instruction as to the symbolism of the heavenly bodies, and of the sacred numbers, and of the temple and its details, you must wait patiently until you advance in masonry, in the mean time exercising your intellect in studying them for yourself. to study and seek to interpret correctly the symbols of the universe, is the work of the sage and philosopher. it is to decipher the writing of god, and penetrate into his thoughts. this is wha

and there was no divorce from it of philosophy. the popular theology, taking the multitude of allegories and symbols for realities, degenerated into a worship of the celestial luminaries, of imaginary deities with human feelings, passions, appetites, and lusts, of idols, stones, animals, reptiles. the onion was sacred to the egyptians, because its different layers were a symbol of the concentric heavenly spheres. of course the popular religion could not satisfy the deeper longings and thoughts, the loftier aspirations of the spirit, or the logic of reason. the first, therefore, was taught to the initiated in the mysteries. there, also, it was taught by symbols. the vagueness of symbolism, capable of many interpretations, reached what the palpable and conventional creed could not. its inde

ans and vetches, if beans and vetches had caused him to forget that if he was happier on a farm he could be more useful in a senate, and made him forego, in the sphere of a bailiff, all care for re-entering that of a legislator. remember, also, that there is an education which quickens the intellect, and leaves the heart hollower or harder than before. there are ethical lessons in the laws of the heavenly bodies, in the properties of earthly elements, in geography, chemistry, geology, and all the material sciences. things are symbols of truths. properties are symbols of truths. science, not teaching moral and spiritual truths, is dead and dry, of little more real value than to commit to the memory a long row of unconnected dates, or of the names of bugs or butterflies. christianity, it is

at the persians represented by symbols the two-fold motion of the stars, fixed and planetary, and the passage of the soul through their successive spheres. they erected in their holy caves, in which the mystic rites of the mithriac initiations were practised, what he denominates a high _ladder, on the seven steps of which were seven gates or portals, according to the number of the seven principal heavenly bodies. through these the aspirants passed, until they reached the summit of the whole; and this passage was styled a transmigration through the spheres. jacob saw in his dream a _ladder_ planted or set on the earth, and its top reaching to heaven, and the malaki alohim ascending and descending on it, and above it stood ihuh, declaring himself to be ihuh-alhi abraham. the word translated

e do our duty. work on with the sword in one hand, and the trowel in the other! masonry teaches that god is a paternal being, and has an interest in his creatures, such as is expressed in the title _father; an interest unknown to all the systems of paganism, untaught in all the theories of philosophy; an interest not only in the glorious beings of other spheres, the sons of light, the dwellers in heavenly worlds, but in us, poor, ignorant, and unworthy; that he has pity for the erring, pardon for the guilty, love for the pure, knowledge for the humble, and promises of immortal life for those who trust in and obey him. without a belief in him, life is miserable, the world is dark, the universe disrobed of its splendors, the intellectual tie to nature broken, the charm of existence dissolved

allen from his first estate. but he may raise himself again, by following the directions of wisdom [greek: s?f?a] and of the angels which god has commissioned to aid him in freeing himself from the bonds of the body, and combating evil, the existence whereof god has permitted _to furnish him the means of exercising his liberty. the souls that are purified, not by the law but by light, rise to the heavenly regions, to enjoy there a perfect felicity. those that persevere in evil go from body to body, the seats of passions and evil desires. the familiar lineaments of these doctrines will be recognized by all who read the epistles of st. paul, who wrote after philo, the latter living till the reign of caligula, and being the contemporary of christ. and the mason is familiar with these doctrine

MOTTA MARCELO THE COMMENTARIES OF AL

e key to the ordeal, and its difficulty, is that all women are, in a sense, incarnations of nuit. but no woman is, or can ever be, nuit in a finite sense. the drop of sea water is of the nature of the ocean, but it is not the ocean. nevertheless, one can certainly study some of the characteristics of the ocean in a drop of sea water. further, as the verse itself states in no uncertain manner, the heavenly isis nuit cannot be regarded as an individual monad! nuit above the abyss does not become one: she is none. the ordeal being a crucial one, it is better that aspirants be forewarned. many ships sank against this rock, some of them vessels of great promise. also, babalon being merely one of the names of nuit, what is true of nuit is true of babalon. 28. none, breathed the light, faint& fae

she is the immaculate virgin, the woman clothed with the sun maia with the solar "r" in her womb. but she is simultaneously the great whore, the shameless one who gets drunk on the blood of the saints. she is nature, whose mystery is eternally inviolate, the veiled isis; and she is the diana of the ephesians, frenetically copulating with, and giving suck to, all her creatures: isis unveiled, the heavenly and earthly venus. beyond them, uniting their aspects in a single female symbol, is isis urania nuit. the concept of "mary inviolate" is thus partial and unbalanced and for this motive is qliphotic, unless it be checked by its opposite. the greeks sensed this. artemis was the virgin goddess, patroness of maidens. she had never submitted to the embrace of any god but pan and one of the gre

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

onsulted helios, whose all-seeing eye nothing escapes, and from him she learnt that it was zeus himself who had permitted aides to seize persephone, and transport her to the lower world in order that she might become his wife. indignant with zeus for having given his sanction to the abduction of his daughter, and filled with the bitterest sorrow, she abandoned her home in olympus, and refused all heavenly food. disguising herself as an old woman, she descended upon earth, and commenced a weary pilgrimage among mankind. one evening she arrived at a place called eleusis, in attica, and sat down to rest herself near a well beneath the shade of an olive-tree. the youthful daughters of celeus, the king of the country, came with their pails of brass to draw water from this well, and seeing that

ed his devotion to leucothea, the daughter of orchamus, king of the eastern countries, which so angered the forsaken clytie that she informed orchamus of his daughter's attachment, and he punished her by inhumanly burying her alive. helios, overcome with grief, endeavoured, by every means in his power, to recall her to life. at last, finding all his efforts unavailing, he sprinkled her grave with heavenly nectar, and immediately there sprang forth from the spot a shoot of frankincense, which spread around its aromatic perfume. the jealous clytie gained nothing by her cruel conduct, for the sun-god came to her no more. inconsolable at his loss, she threw herself upon the ground, and refused all sustenance. for nine long days she turned her face towards the glorious god of day, as he moved a

delos by the relentless persecutions of hera, was not long permitted to enjoy her haven of refuge. being still tormented by her enemy, the young mother was once more obliged to fly; she therefore resigned the charge of her new-born babe to the goddess themis, who carefully wrapped the helpless infant in swaddling-clothes, and fed him with nectar and ambrosia; but he had no sooner partaken of the heavenly food than, to the amazement of the goddess, he burst asunder the bands which confined his infant limbs, and springing to his feet, appeared before her as a full-grown youth of divine strength and beauty. he now demanded a lyre and a bow, declaring that henceforth he would announce to mankind the will of his father zeus "the golden lyre" said he "shall be my friend, the bent bow my delight

l i foretell the dark future" with these words he ascended to olympus, where he was received with joyful acclamations into the assembly of the celestial gods, who acknowledged him as the most beautiful and glorious of all the sons of zeus. phoebus-apollo was the god of light in a twofold [70]signification: first, as representing the great orb of day which illumines the world; and secondly, as the heavenly light which animates the soul of man. he inherited his function as sun-god from helios, with whom, in later times, he was so completely identified, that the personality of the one became gradually merged in that of the other. we, accordingly, find helios frequently confounded with apollo, myths belonging to the former attributed to the latter; and with some tribes.the ionic, for instance

-echo with the jubilant sound of the untaught lays, warbled by thousands of feathered choristers. hence, by a natural inference, he is the god of music, and as, according to the belief of the ancients, the inspirations of genius were inseparably connected with the glorious light of heaven, he is also the god of poetry, and acts as the special patron of the arts and sciences. apollo is himself the heavenly musician among the olympic gods, whose banquets are gladdened by the wondrous strains which he produces from his favourite instrument, the seven-stringed lyre. in the cultus of apollo, music page 78 formed a distinguishing feature. all sacred dances, and even the sacrifices in his honour, were performed to the sound of musical instruments; and it is, in a great measure, owing to the influ

nd her sorrowing husband filled the groves and valleys with his piteous and unceasing lamentations. his longing to behold her once more became at last so unconquerable, that he determined to brave the horrors of the lower world, in order to entreat aides to restore to him his beloved wife. armed only with his golden lyre, the gift of apollo, he descended into the gloomy depths of hades, where his heavenly music arrested for a while the torments of the unhappy sufferers. the stone of sisyphus remained motionless; tantalus forgot his perpetual thirst; the wheel of ixion ceased to revolve; and even the furies shed tears, and withheld for a time their persecutions. undismayed at the scenes of horror and suffering which met his view on every side, he pursued his way until he arrived at the page

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

aplain for a confraternity of masons. doesn't he admit as much in the prologue to book three of pantagruel, and again in the prologue to book five, when he reveals his status of "accepted mason "i am resolved to do as did regnault de montauban; to serve the masons and put the pot on for the masons; then, since their journeyman i am not, they will have me for their indefatigable audience for their heavenly writings."52 this confession takes on its full meaning when placed in context with the one that appears earlier in the prologue to "gargantua "to me it is all honor and glory to be dubbed and esteemed as a good gaultier* and a fellow companion" the word gaultier can be related to the gault, meaning "cock" that medieval- and renaissance-era masons took as a sobriquet. the sainte catherine

s no need to employ the abstract vocabulary of philosophers. such things do exist because they can be felt and experienced. no other iniatory path has managed to better express the inexpressible. the medieval freemason, the builder of the cathedrals, never viewed himself as anything more than the imagier of an infinitely more elevated work: the temple of the eternal one who dwells within man, the heavenly jerusalem, symbol of the universality of all men belonging to all times and races, temples of immortality and perfection. this great work involves consciousness, another aspect of infinity. humans can lay claim to this perfection because they possess it as something virtual, a sacred trust of which we must become aware. the great lesson to be drawn from this by all humanity is found in th

PHILIP NEIL MYTHS LEGENDS EXPLAINED

nto the sky at once and ran around wildly having fun. their tenfold strength began to scorch the earth but when their parents told them to behave and come down they would not listen. so di jun sent his archer, hou yi, to teach his sons a lesson. yi then shot down nine of the ten suns. di jun was devastated and he stripped yi and his wife chang e of their immortality and banished them from heaven. heavenly gate the heavenly gates are guarded by two soldiers. above them, a bell is rung by two heavenly beasts, to report that the soul of the deceased is passing through. hare in the moon when chang e arrived in the moon, she found she was not alone. her companion in the moon is a hare, which sits beneath a cassia tree (the tree of immortality) pounding herbs in a mortar to make the elixir of li

mother of the west, she began to float up to the moon. as she ascended, she tried to call out, but found she could only croak. to her horror, although she had indeed become immortal, she had also been turned into a toad. the funeral banner of lady dai china, second century bce this funeral banner divides into four sections. the top rectangle depicts deities in heaven. the section below, from the heavenly gates to lady dai, shows how mortals ascend to heaven to become immortals. the third section, below the upturned bell, shows the mourning people who have survived the deceased, and the fourth, below the altars full of food, is a reproduction of the afterlife. gates of heaven lady dai upturned bell altar jade symbol of status and moral rectitude chang e flees to the moon here, chang e, hou

oon. the ten suns of heaven 117 pan gu holds the yin-yang symbol. n wa the goddess n wa was the first god to appear after pan gu created the world (see right. she had the body of a snake and could change shape 70 times a day. she molded the first people from mud, taught them to have children, and became the goddess of marriage. on either side of her are cranes symbols of longevity. below them are heavenly dragons. fusang tree the ten suns lived in the legendary fusang tree in tang gu, a place beyond the eastern sea. it had nine branches up its trunk and a special branch at the top. each day, one of the suns would set off from this branch in a chariot pulled by six dragons, accompanied for a short distance by his mother. the tree features in many ancient myths, often relating to the sunrise

. children of the emperor of the eastern heavens the emperor of the eastern heavens had ten children, each one a golden sun. every day they took turns going out and shining on the earth, having first washed themselves in the boiling sea. every night their mother collected them and brought them home. dragons dragons are synonymous with serpents in chinese mythology and represent wisdom, benevolent heavenly power, and the fertilizing earth currents. there are four dragon kings who live in the clouds and give out rain when needed. local dragon-kings preside over streams, rivers, and wells. the dragons shown here are those that draw the moon and the sun across the sky. the legend of hou yi and the ten suns when the ten suns (see p. 116) refused to go home, their father gave hou yi a new red bo

kiyomi, the moon god, but it accords better with susano s violent nature. izanagi, amaterasu s father, gave a mirror to each of his children, instructing them to kneel before it every morning and evening and examine themselves. if they had evil thoughts, the mirror would be cloudy. a japanese proverb says, when the mirror is dim, the soul is unclean. mirror a sacred mirror, made especially by the heavenly smith, hangs from the sacred sakaki tree. as she emerges, amaterasu is blinded by the reflection of her own light and is tricked into believing that the gods are celebrating the arrival of a new goddess, even greater and brighter than she is herself. sakaki tree this tree is the 500-branched sacred sakaki tree that the gods dug up from heavenly mount kagu. they set it up outside the cave

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

phrase[ gand g-d created man in his image h] refers to [the gman h of] beriah. in the first phrase [referring to the gman h of asiyah, it is said, gin our image, after our likeness, h while in the second phrase [referring to the gman h of beriah, it is said only gin his image. h this is because the words [of g-d] issued from z feir anpin and nukva of atzilut, and he was only consulting [with the heavenly court] concerning the gman h of asiyah, who was destined to sin. as is mentioned in the zohar, it was about this that [g-d] consulted [the heavenly court when he made man, saying] glet us make man in our image, after our likeness. h this statement was made by ima of beriah to abba of beriah, via the clothing of z feir anpin and nukva of atzilut in them. to be continued c .translated from

d and they believed in g-d c h [et y-k-v-k vaya faminu be-y-k-v-k, alef-yud-vav-beit] spell gjob h [iyov. we can now understand why job fs name is alluded to in the description of the splitting of the sea. since job apparently did not figure at all in this incident. and also [we can now understand] why g-d delivered him into the hands of samel. samel is an angel identified with the accuser in the heavenly court, i.e, with satan. the beginning of the book of job describes how gg-d said to satan: edid you notice my servant job? there is no one like him on earth; a wholesome and upright man, who fears g-d and shuns evil. f satan answered g-d, eis it for no reason that job fears g-d? have you not set a protective wall about him, about his household, and about everything he owns from all around

the entire jewish people, saying gthese are idol-worshippers and those are idol-worshippers! h how, then, would he be satisfied just to receive [permission to inflict suffering upon] job? when the jews were crossing the split sea on their way out of egypt, at a certain point they had not reached the other side and the egyptians had entered the sea in their pursuit. at that point, we are told, the heavenly accuser protested to g-d, saying, gboth these and those are idol-worshippers. why are you planning to save these and drown those? h g-d thereupon gthrew satan a bone, h i.e, suggested that he inflict suffering upon job. this diverted his attention from the jewish people, who proceeded to cross over to dry land unimpeded, leaving g-d to overturn the sea on the egyptians. furthermore: why d

rophets of ba fal to prepare an offering to it, while he prepared an offering to g-d. everyone agreed that if one of the offerings would be devoured by fire, it would indicate that the deity to which it was offered was the true g-d. 4 ezekiel 1:18. 5 tikunei zohar 70 (126b. the arizal on parashat lech lecha 105 try as they might, the priests of ba fal could not get him to devour his offering with heavenly fire. when it was elijah fs turn, he first had pitchers of water poured on the altar, in order to demonstrate that the fire that was about to descend from heaven was indeed from heaven and not any trick he was performing. he poured so much water on his offering that it spilled over and filled the trench that he had dug around the altar. these [names havayah] correspond to the pitchers wit

is found in the episode wherein jacob stole the blessings he intended to bestow on esau. jacob first fed isaac some food, and about this food, jacob later told esau, ghe brought it to me before you came and i ate of all [mikol] of it, and i blessed him, and blessed he shall remain. h9 the sages say10 that by this isaac meant that he tasted all the tastes he sought to taste in it, i.e, that it was heavenly food, like the manna. when isaac smelled jacob before eating his food, he said that he recognized the smell of the garden of eden on him, so we may presume that this was the taste he sought to taste in the food (and did, as well. for jacob, the allusion is in the episode of his encounter with esau after returning from laban. jacob prepared a gift for esau, but esau tried to refuse it. jac

ling that this is for their good and that they will be happy. furthermore: if it is indeed true that g-d makes matches against our will, there should be no reward or punishment for [fulfilling or avoiding] the commandment to procreate. for if a person is married to his wife perforce, why should he earn reward by marrying? and why should he incur punishment for not marrying? he could reply [to the heavenly court: gwhy wasn ft i forced by heaven to marry, like you force others? h we must also understand why, in [the matron fs] question. gsince then, what has he been doing h.why did she articulate the pronoun ghe h explicitly? in hebrew, the subject pronoun can be understood from the verb, and there is no necessity to articulate it explicitly. furthermore [rabbi yosi also] chose to phrase his

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

n numerations or sephiroth which are the branches of that tree growing or evolving <24> within space, ten different modes of the manifestation of its radiation- ten varying degrees of but one ubiquitous substance-principle. the first of these numerations is called kether, the'crown, and is the first manifestation from the unknown, a concentration of its infinite light. as the radiant apex of this heavenly tree, it is the deepest sense of selfhood and the ultimate root of substance. it constitutes the divine centre of human consciousness, all the other principles which comprise what we call man being rather like so many layers of an dnion around a central core. from this meta hvsicalandu niversal centre dualitvissues. two distinct principles of activity, the oninked chokmah, wisdom, and thg

en generated out of her. she yields to nothing but love, for her end is generation, and that was never yet performed by violence. he that knows how to wanton and toy with her, the same shall receive all her treasures. first, she sheds at her nipples a thick heavy water, but white as any snow; the philosophers call it virgin's milk. secondly, she gives him blood from her very heart; it is a quick, heavenly fire; some improperly call it their sulphur. thirdly and lastly, she presents him with a secret crystal, of more worth and lustre than the white rock and all her rosials. this is she, and these are her favours" from this first triad, a second triad of emanations is reflected or projected downwards into a more coarse degree of substance. they likewise reflect the negative and positive qual

nto the depths of time, and into the roots of physiological continuity" between the two stands adam, supported by the fundamental strength of eve, the ruach or ego not yet awakened to a realisation of its innate power and possibility. from the larger point of view he represents the race as a whole and "is the personified symbol of the collective logos, the 'host, and of the lords of wisdom or the heavenly man, who incarnated in humanity" otherwise he represents <59> the individual candidate on the path, prior to the awakening of the "sleeping dogs" within his being, to use blavatsky's apt expression. beneath these three figures sleeps a coiled dragon, silent, unawakened. none it would seem is aware of that latent power, titanic and promethean, coiled beneath- the active magical power cente

l 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 nourishment. they cleansed thee in thy heavenly birth. youth waits upon thee, ardour is ready at thy hand. and their arms shall uphold thee for millions of years. initiates surround thee and thine enemies are cast down. the powers of darkness are destroyed. the companions of thy joys are with thee. thy victories in the battle await their reward in the pillar. the forces of nature obey thee. thy power is exceeding great. the gods curse

lations, ruling equally over the cold and moist natures and the passive elements of earth and water. it is to be noted that the symbol of the sign is formed of two lunar crescents bound together. it thus shows the lunar nature of the sign. the dogs are the jackals of the egyptian anubis, guarding the gates of the east and of the west, shown by the two towers between which lies the path of all the heavenly bodies ever rising in the east and setting in the west. the cray-fish is the sign cancer and was anciently the scarabeus or khephera, the emblem of the sun below the horizon as he ever is when the moon is increasing above. also, when the sun is in the sign pisces the moon will be well in her increase in cancer as shown by the cray-fish emblem. hiero returns to place. hegemon remains with

, eternal wisdom veiled in eternal beauty and love. therefore i way unto thee, bring me unto thine abode in the silence unutterable, all-wisdom, all-light, all-power. hoor-po-krat-ist, thou nameless child of eternity. bring me to thee, that i may be defended in this work of art. thou, the centre and the silence; light shrouded darkness is thy name. the celestial fire is thy father. thy mother the heavenly sea. thou, the air of life, art the harmony of all, and lord against the face of the dwellers within the waters! bring me, i say, bring me to thine abode of everlasting silence, that i may awake to the glory of my godhead, that i may go invisible, so that every spirit created, and every soul of man and beast, and everything of sight and sense, and every spell and scourge of god, may see m

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

es; he forces the growing supernaturalsoul to work amidst the loving sunshine and to propagate holy thoughts as the most precious ofheavenly gifts.worldly grandeur fades before intellectual elevation; the physical world sinks below him and hefeels nearer to the angelic hosts. he values the unseen kingdoms, and glimpses of immortal gloriesobtained from magic reveries. he dwells in an atmosphere of heavenly music, his soul keepingharmony with the yearnings of his intellect.the earnest wish of the rosicrucians was to pass through with world unnoticed and unchallenged,but ever prepared for exalted action when in their power, without a revelation of who they are.now, frater zelator, having passed through the ceremonies required by our ordinance, and havingknelt before the altar of light, you ar

science which you proclaim, you mayreasonably hope to attain the object of your desire. advance then, conveying this symbol before thebrotherhood.the zelator and his conductor make four circuits.hymn to chymiacome, healing art, and spread thy balmwide o222er the earth222s expansive lea,come soothe the heart, the spirit calm.of wanderer222s t222ward eternity.oh. chymia fair, thou brightest childof heavenly birth, man's dearest friendshine forth, and guide with actions mild,man222s sorrows to a blissful, end.thou mystic art, to thee alonedoes nature bow, with wonders teema mighty vision sweeping onas a mysterious deem;yet not in vain are arts that stealthrough time and space, from earth to skyfor they with still small voice revealour immortality.rituals of the societas rosicrucianis in angli

lux. the chaoticelements of fire and flood are to give place to a serene, calm, passionless and pure existence of allthings terrestrial and celestial; the heavens and. the earth are to take form, system and harmony. therituals of the societas rosicrucianis in angliaphilosophus37 fair urania, the goddess of astronomy, by the aid of the divine will, is to guide our mentalfootsteps. as the pure and heavenly teacher appointed 12 apostles to make known his holy laws, soastronomy, through the wondrous mower of the great creator of all things, has 12 instructors called"gates, or signs of the zodiac, which typify the 12 stones of foundation of the holy city. the mindof the father also decreed that all things should be divided into threes, and so the gates of the zodiacare divided into threes, acc

ght interchanges with shadow. all is confused and formless: like a goodly bodywithout a soul, like a soul without god. as the creation is about to proceed and as the representativeof the zodiacal sign aquarius, i direct the waters descend upon the soul, that the hour and day ofconception may commence. in darkness and sorrow does life come forth and time take beginning.let fomalhaut lead forth the heavenly train.the conductor, practicus and torch b. approach the 2nd sign (2nd herald) and thus halt at pisces.two tapers have been lighted in front of 2nd herald, just as the above were leaving the medallist; thetaper of the medallist is left burning.2nd herald, 2nd sign: with god, all is as day; with man night savoureth of mortality. we tend toward the day,the morning of light, and the darkness

give thanks to thee, we glorify thee, amen.conductor and companions rise.before you repair to the central representative of the zodiacal system, around which you have nowpassed, under systematic instruction as to the creation of the heavens and the earth as also man andhis advancement from childhood to old age, together with some explanation of the changes of theseasons, and the appearance of the heavenly bodies in the different and succeeding signs it is well torefreshen your mind with a few familiar thoughts.the zodiac is a belt of stars extending eight degrees on each side of the elliptic, hence it is 16degrees wide, and is 360 degrees in making the circumference. 30 degrees is assigned to each monthor position of the sun in which is a group or constellation, hence there are 12 signs to

cianism .as the great one ofastronomy, whose study is so interesting, and furnishes such strong proof and evidence at thewondrous power of the great creator of all things. it could be impossible to contemplate theheavens and not believe in the existence of one supreme being of the universe.a consideration of this science includes the movements, distribution, and the physical characteristicsof the heavenly bodies. next to that of tilling the soil to obtain sustenance for life, astronomy is theoldest science, for it became essential to measure time, and this could be furnished only through astudy of the firmament.the first recorded observations off any remarkable accuracy are those from the tower of bel, atbabylon, by the assyrians in the 23rd century before this era. this powerful empire un

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

rfect word is the triad, because it supposes an intelligent principle, a speaking principle and a principle spoken. the absolute, revealed by speech, endows this speech with a sense equivalent to itself, and in the understanding thereof creates its third self. so also the sun manifests by its light and proves or makes this manifestation efficacious by heat. the triad is delineated in space by the heavenly zenith, the infinite height, connected with east and west by two straight diverging lines. with this visible triangle reason compares another which is invisible, but is assumed to be equal in dimension; the abyss is its apex and its reversed base is parallel to the horizontal line stretching from east to west. these two triangles, combined in a single figure, which is the six-pointed star

now groping for a key to the phenomena of nature. now, all natural phenomena depend upon a single and immutable law, represented by the philosophical stone and especially by its cubic form. this law, expressed by the tetrad in the kabalah, equipped the hebrews with all the mysteries of their divine tetragram. it may be said therefore that the philosophical stone is square in every sense, like the heavenly jerusalem of st. john; that one of its sides is inscribed with the name shlmh and the other with that of god; that one of its facets bears the name of adam, a second that of heva, and the two others those of azot and inri. at the beginning of the french translation of a book by the sieur de nuisement on the philosophical salt, the spirit of the earth is represented standing on a cube over

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

od from a tree which has not yet fruited. the characters of the seven spirits must be graven thereon with the magic bodkin. the salt and ash must be consecrated separately, saying: over the salt may wisdom abide in this salt, and may it preserve our minds and bodies from all corruption, by hochmael and in the virtue of ruach-hochmael! may the phantoms of hyle depart herefrom; that it may become a heavenly salt, salt of the earth and earth of salt; that it may feed the threshing ox, and strengthen our hope with the horns of the flying bull! amen. 30 the ritual of transcendental magic over the ash may this ash return unto the fount of living waters; may it become a fertile earth; may it bring forth the tree of life, by the three names which are netsah, hod, and jesod, in the beginning and in

ed of the wax of the paschal candle and the annual remnants of holy chrism; scapulas and medals, are all true talismans. one such medal has become popular in our own day, and even those who are devoid of religion suspend it from the necks of their children. moreover, its figures are so perfectly kabalistic that it is truly a marvellous double pantacle. on the one side is the great initiatrix, the heavenly mother of the zohar, the isis of egypt, the venus-urania of the platonists, the mary of christianity, throned upon the world and setting one foot upon the head of the magical serpent. she extends the septenary of talismans 47 her two hands in such a manner as to form a triangle, of which her head is the apex; her hands are open and radiant, thus making a double triangle, with all its rays

ROBERT KIRK WALKER BETWEEN WORLDS

tion 7 it must be stated that the ancient traditions bring with them images, techniques, communications and philosophical or metaphysical concepts, even if in a confused or corrupted form, that are of a different order and quality from those of spiritualism. the simplest way to put this is that the concept of bland reassuring messages from entities claiming to be our dead relatives in fantastical heavenly realms is not present in any of the pagan or pagan-christian traditions of seership: they operate in a quite different set of metaphysical dimensions with different symbolic language. furthermore, the ancestral contacts that form an important part of such ancient lore (and may seem superficially to resemble spiritualist contacts, are not described as ethereal but contemporary stereotypes

ied, called fey, are said to be goinnt that is pierced or wounded by those [faery] people's weapons, which makes them do somewhat [that is, behave] very unlike their former habits, causing a sudden alteration, yet the cause thereof[is] unperceivable at present [that is, in the moment in which it occurs. nor have they the power, either they cannot make use of their natural powers, or ask not [for] heavenly aid, to escape the impending blow. a man of the second sight perceived a person standing next to him [and] sound [of health] to others' view, wholly gored in blood, and he [the seer, amazed like, bid him instantly http//www.dreampower.com/kirk_wbw/pg_21.htm (7 of 8 [10/9/2001 12:34:36 am] robert kirk- walker between worlds(pages 21-29) worldwide copyright 1990, 1998-2001 ,rjstewart, all r

all jugglings and deceitful trick [this is] not to say that the alleged speculum trinitatis by which every creature is seen in the divine essence, which some can the beatific vision, gives [us] some light and probability upon this branch or beam of [supernatural] vision. surely elisha's servant having his eyes opened, as in 2 kings 6:17 and seeing the mountains full of horses and chariots of the heavenly host shows that there is a sight beyond ordinary [sight, acquirable even on earth, by infusing some quality in the eye [and it also shows] that intelligences traverse daily among us on earth, directing, warning, or encamping about the faithful, though unknown and unseen to most men that live [on it. objection 8. the having of the second sight though from the parents, being a voluntary act

in the secret commonwealth. it also plays an important part in the merlin tradition as reported by geoffrey of monmouth and other medieval chroniclers. in glamorganshire there is a village known as angel town, and pembroke is angle or nangle: adamnan, in his life of columba, records that the saint opened his books and 'read them on the hill of the angels, where once on a time the citizens of the heavenly country were seen to descend to hold conversation with the blessed man. upon this his editor comments 'this is the knoll called "great fairies hill. not far away is the "little fairies hill. the fairies hills of pagan mythology became angels hills in the minds of the early christian saints' one may be permitted to question whether this metamorphosis really occurred, and whether the idea o

RUBY TABLET OF SET

m that time on, those angels were known as demons. in revelation 12:4 (above, it explains that another 1/3 of the remaining 2/3 angels in heaven will join satan. again in revelation 12:7 (above, we find two forces going into battle. this is where 1/3 of the angels in heaven join the departed angels (demons) to defend themselves from jehovah's forces. it seems the christian destiny is to loose the heavenly realm by attack on a stronger, better prepared entity. it is the nature of the r.h.p. to do battle. satan desireth not the shedding of blood. blood letting is an old testament principle that the christians of this time would like to reinstate and be in control of. satan explains the bible from his perspective: 1) satan puts the bible in his context. 2) satan interprets the bible to benefi

all surely not abandon his new vision for sake of harmony alone. and then i knew myself to be of a mind with lucifer in this, and that i as well as he should never again tolerate the eternal idiocy of our divine station. i came after michael, and i saw them together, the lord of force and the lord of light, and there was a fierce tension between them. for michael said to lucifer, thou who art our heavenly radiance and spark of our paradise, why seek to break that universal peace which is everywhere ordained by the will of god? we know not antagonism amongst us, for we are all of one being within god- but there is in god neither malice nor cause for contest. and lucifer answered, michael, to me it was not given to order my nature, and as our very comprehension differs, so are we of substanc

and the powers that satan hath promised him lie dormant in the dim reaches of his future. consider this not our defeat, for the contest is but begun. the earth of man shall be remade as microcosmos, and many things shall man see, both good and ill. and the choice shall be placed before him, to wield the power and the pain and the terror of the gift of satan, or to return again to the paradise of heavenly peace. for what would satan himself think were man to reject his gift? it would tremble the very foundations of hell even as did the great war the bastions of heaven. and messiah called to him uriel, archangel of terror, to whom he said, the earth must change, and every sense of man must teach him repugnance and fear. he shall know this the price of his new identity- that all apart from g

re. the greek version had been translated into ethiopian, however, and an explorer named bruce brought back a copy of it from abyssinia in 1773 ce. the book of enoch is sometimes referred to as i enoch to distinguish it from ii enoch (or the secrets of enoch, a later work executed in slavonic. the book of enoch contains six sections: the book of enoch, the parables, the book of the courses of the heavenly luminaries, the dream-visions, the conclusion, and the noah fragments. most are restatements of traditional hebraic doctrine, but the first section- the book of enoch- includes accounts of enoch's visits to certain areas of earth and sheol, including the following descriptions of the palace of the prince of darkness "and i went in until i drew nigh to a wall which is built of crystals and

e proceeding further i was forced to break my concentration because of the sudden crisis in the church of satan, and so the word of set remained unfinished for the next six years. as to the "breaking" of the keys "by the doctrines of anton lavey, therein lies still another tale. anton's principal contribution to the crowley keys was to render them in what might be called a "black mass" form, with heavenly references arbitrarily changed to infernal ones. one might presume that this would invalidate the statements of the text. oddly enough, however, the use of these "black keys" by the church of satan produced magical results that were, if anything, far more powerful than those of the "pure" system. in my working on the word of set, i used an approach similar to anton's, seeking words to exp

veral years. the working has now been completed, and the word of set will appear as an appendix of the new a&c(3) and is herewith enclosed for advance reference by the priesthood. as to the "breaking" of the keys "by the doctrines of anton lavey" therein lies still another tale: anton's principle contribution to the crowley keys was to render them in what might be called a "black mass" form, with heavenly references arbitrarily changed to hellish ones. one might presume that this would invalidate the statements of the text, but, oddly enough, the use of the "black" keys by the church of satan produced magical results that were, if anything, far more potent than those of the "pure" system. in my working on the word of set, i used anton's approach to translation, seeking words and phrases to

SALMANRUSHDIE THESATANICVERSES

e 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 to suggest that as ayesha's defects would prevent her from ever finding a husband she might as well start taking lovers, so as not to waste that beauty, which ought in all fairness to have been given to a less problematic individual. in spite of these attempts by the young men of titlipur to turn her i

SATANGEL

of it into the book of enoch. in was then passed to noah, who used information within it to design and build the ark. moses maimonides identifies him as the chief of the erelim (thrones, describing him as a brilliant white fire. according to targum ecclesiastes, each day razi-el stands upon the peak of mount horeb, proclaims the secrets to all mankind. 9th choir: angels theses are the last in the heavenly hierarchy and the closest to mankind. many early hebrew sources recognise the existence of angels before creation, as did the early catholic church. in the talmud, however, we are informed that having been created they sing a hymn of praise to god and promptly expire, only to be recreated again the following day. the officially recognised doctrine of modern catholicism states that angels

rom the babylonian arsiel, who was the demon of the bottomless pit and whose name meant black sun, although usually translated to mean whom god strengthens. he was supposedly the first to descend, and later becomes ibliss. according to rabbinical texts, he is also satan, who refused to bow before the son of clay. with naamah, sister of cain, he fathered azza the strong one, who later revealed the heavenly arcana to solomon. baraqijal: who taught men astrology. exael: who, according to enoch, taught men how to fabricate engines of war, works in silver and gold, the uses of gems and perfumes. ezeqeel: taught the science of meteorology. gadreel: god is my helper. identified by enoch as the one who lead eve astray, although eve protested strongly that she had..copulated with no false beguiling

fully retiring before he could be thrown out. taught the canaanite priestesses the tides and courses of the moon and its relevance to sorcery. satan (hebrew, adversary. originally a seraphim with twelve wings. of whom the book of henoch tells of his rebellion and expulsion by god, hurled by the angel michael into the abyss. identified as the serpent in the garden of eden, as prosecutor before the heavenly court (zechariah 3:1, job 1:6, 2:7, seducer and tempter (1 chronicles 21:1, the embodiment of evil (mark 4:15. sedim (hebrew, possibly from mesopotamian sedu. devils to whom the apostate israelites made sacrifice (deuteronomy 32:7, psalm 106:36. seere (goetia, 70th spirit. a prince commanding 26 legions. appears in the east as a beautiful man on a winged horse. runs errands, may traverse

SATANIC BIBLE

leasing god so that they might have the "pearly gates" opened for them when they die. nevertheless, if a man has not lived his life in accordance with the regulations of his faith, he can at the last minute call a clergyman to his deathbed for a final absolution. the priest or minister will then come running on the double, to "make everything right" with god and see to it that his passport to the heavenly realm is in order (the yezidis, a sect of devil worshippers, take a different viewpoint. they believe that god is all-powerful, but also all-forgiving, and so accordingly feel that it is the devil whom they must please, as he is the one who rules their lives while here on earth. they believe so strongly that god will forgive all of their sins once they have been given the last rites, that

lled dionysus, or pan, depicted as a satyr or faun, by the greeks. pan was originally the "good guy, and symbolized fertility and fecundity. whenever a nation comes under a new form of government, the heroes of the past become villains of the present. so it is with religion. the earliest christians believed that the pagan deities were devils, and to employ them was to use "black magic. miraculous heavenly events they termed "white magic; this was the sole distinction between the two. the old gods did not die, they fell into hell and became devils. the bogey, goblin, or bugaboo used to frighten children is derived from the slavonic "bog" which means "god, as does bhaga in hindu. many pleasures revered before the advent of christianity were condemned by the new religion. it required little c

or dilettantes and iconoclasts, to an ace in the hole for popular media. then where does it fit into the true nature of satanism- and who was practicing satanic magic in those years beyond 1666? the answer to this riddle lies in another. is the person generally considered to be a satanist really practicing satanism in its true sense, or rather from the point of view taken by the opinion makers of heavenly persuasion? it has often been said, and rightly so, that all of the books about the devil have been written by the agents of god. it is, therefore, quite easy to understand how a certain breed of devil worshippers was created through the inventions of theologians. this erstwhile "evil" character is not necessarily practicing true satanism. nor is he a living embodiment of the element of u

bell used should be loud and penetrating, rather than soft and tinkling. chalice in satanic ritual the chalice or goblet used represents the chalice of ecstasy. ideally, the chalice should be made of silver, but if a silver chalice can not be obtained, one made from another metal, glass, or crockery may be used- anything but gold. gold has always been associated with white-light religions and the heavenly realm. the chalice is to be drunk from first by the priest, then by one assistant. in private rituals the person performing the ceremony drains the chalice. elixir the stimulating fluid or elixir of life used by the pagans has been corrupted into sacramental wine by the christian faith. originally, the liquor used in pagan rituals was drunk to relax and intensify the emotions of those inv

SATANIC RITUALS

power preceding all that exists. and i am he that spoke a true saying, and i am the just judge and the ruler of the earth. and i am he that men worship in my glory, coming to me and kissing my feet. and i am he that spread over the heavens their height. and i am he that cried in the beginning. and i am he that of myself revealeth all things, verily the all-merciful has assigned unto me names, the heavenly-throne, and the seat, and the heavens, and the earth. in the secret of my knowledge there is no god but me. these things are subservient to my power. o mine enemies, why do you deny me? o men, deny me not, but submit. in the day of judgment you will be happy in meeting me. who dies in my love, i will cast him in the midst of paradise, by my will and pleasure; but he that dies unmindful of

SATANICON

the wicked! be present leviathan, great serpent of the infernal seas! be present beelzebub, great lord of the flies! be present lucifer, great morning star and light-bringer! 3 all participants face the satanagram as the celebrant recites the invocation to lucifer: o lucifer, prideful morning star, supreme in beauty and power, hear me! grant him (her, this enlightened fallen angel exodus from the heavenly abyss of slavery and the tyrant king the knowledge and will of your dark soul, satan! dark creator of the angles of darkness, herein we the dark souls dwell! guide and empower him (her) now and forevermore! in luciferi honos! 4 all drink from the chalice of change (the celebrant, then his assistant, and finally the initiate. 5 the celebrant recites the pact of oration which the initiate r

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

lex of inherited traits handed down from one generation to another. michael s. yamashita/corbisbettmann. world religions: almanac 13 what is religion? myth is not the same as religion, although it can be an important part of it. some christians believe the story of the death and resurrection of jesus christ a myth: a story that aims to show how humans can be freed of their sins and brought into a heavenly afterlife. they believe 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 fo

e was made of eternal elements he called atoms. if atoms were eternal, democritus reasoned, then the universe had always existed and would always continue to exist, and, as a result, there was no need for a creator. another early greek philosopher, anaxagoras (c. 500 c. 428 bce, was exiled from the greek city of athens for stating that the stars, planets, and the sun were material objects and not heavenly bodies, or god-like spirits to be worshipped. another thinker, protagoras (c. 485 420 bce, was banned from athens for saying that he had no way to know if gods existed or not, which is the central idea of agnosticism. ancient greece also provides an example of a movement that could be consistent with modern atheism. the epicureans, or followers of the philosopher epicurus (c. 340 c. 270 b

or repetition of mantras, and the creation of mandalas (circular diagrams with spiritual significance, usually created with colored sand. tibetan buddhism is the most wellknown form of vajrayana buddhism. vajrayana buddhism is followed by 6 percent of buddhists. smaller schools within these three main schools, there are many subschools. pure land buddhism developed in china. it tells of a fabled heavenly land in the west that is a midway point on the way to nirvana. this domain is ruled by the spirit of the popular buddha amitabha. those believers who do not have the ability to reach nirvana can call upon amitabha at their death to be reborn in the pure land. teachers there will help them to reach the ultimate goal of nirvana. china also developed a meditation-centered branch of buddhism

, you shall love the lord your god with all your heart, and with all your soul, and with all your mind .you shall love your neighbor as yourself. on these two commandments depend all the law and the prophets. jesus also preached that those who followed the word of god would have everlasting life. in matthew 6:14 15, jesus spoke of the power of forgiveness: if you forgive men their trespasses, our heavenly father also will forgive you; but if you do not forgive men their trespasses, neither will your father forgive your trespasses. for jesus, love and forgiveness were the keys to salvation. he soon attracted many followers. according to the bible, jesus also had the power to heal; he restored movement to the lame, sight to the blind, and hearing to the deaf. his followers began to suspect t

fforts of the apostles. this, in turn, is followed by the pauline epistles (those written by saint paul, clarifying and enlarging on religious doctrines, and then by general epistles. in all, thirteen of the epistles have been attributed to paul, accounting for about one-third of the new testament. the final book of the new testament is revelation, which reveals the secrets of the workings of the heavenly world and foretells the second coming of christ. sacred symbols the primary symbol of christianity is the cross, representing the suffering, crucifixion, atonement, and resurrection of jesus. the cross is a strong symbol in churches and often appears on their roofs and in homes. its presence recalls the sacrifice of jesus christ. the cross is also sometimes worn around the neck as jewelry

hed for ways to find longevity, or longer life and immortality, or eternal life. these searches took many forms, ranging from prayer and meditation (quiet reflection on spiritual matters) to taking drugs that were supposed to prolong their lives. the celestial masters religious daoism further divided into other sects. the first major sect in religious daoism was the celestial masters (also called heavenly masters, founded in west china in the second century by zhang daoling. the celestial masters advocated the confession of wrongdoings or sins as a way to heal illnesses and reach immortality. various healing spells were also central to the early form of this sect. the celestial masters sect remains the most important form of religious daoism to this day. followers honor the founder, zhang

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

spheres around it. look well for the golden magnet. if thou findest it thou wouldest get rid of thy sorrows. study well the law 'know thyself, that thou may not be deceived any more. unum sunt omnia, per quod omnia. make known to thee the terra sancta, so that thou mayest not go astray. figurative 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, li

the unrest, all those eyes which want to see for themselves without the right eye of wisdom, from which they have received all their seeing-power. this eye can prove all spirits, how intelligent, pure and acute they be. it understands the sources of good and evil. plain before it is light and darkness. it understands time and eternity, visible and invisible, present and future things, earthly and heavenly things, things of the body and things of the spirit, high and deep, outwardliness and inwardliness. and nevertheless, none of these things are disturbed by it, for the eye lives in the centro of peace, where everything stands in equality outside of any strife, and whatever it sees it possesses. for in the centro of its peace is its kingly throne, everything being subject to it. therefore

this the eternal nature in its seven apparitions, revealing itself in the centro of the eternal bottomless depth since eternity began. the centrum of the eternal bottomless depth of light and darkness is in the infinite inexpressible width and depth everywhere. therefore is said: the light inhabits the darkness and the darkness cannot grasp it. an eternal holy fire- an infinite god sent flame- a heavenly secret- the great indescribable spirit of fire, inexplorable in eternity. harmonious conception of the light of nature. from which you can deduce the restoration and renovation of all things emblematic. the art is just, true and certain to the man who fears god and is assiduous, and behaves rightly towards all natures. the art makes him a lord, not a servant. do not make haste, stay on th

kness, half in light, is the setting alight and the goal of separation. moon: the being, made of of the forenemaed six spiritual qualities, in which they lie bodily and in readiness, as in their coffer. jupiter: is the power from the life of light, in it is fulfilled god's word of the cognition, sound, call and tone. venus: light, love, fire, which burns in the oil of mercy, in which consists the heavenly life. the first and dark principium. god the father, being called a consuming fire. the other principium of light, being god's son, is one with the eternal world of light. the principium of the fire belongs to the world of the four elements, being an offspring of the first two, and is the third principle. whenever the first three qualities of the first dark principii gain the upper hand

venus for chastity, jupiter for wisdom, and luna for christ's flesh or body. the hermetic philosophy i attract all those seeking god and the truth; those alone will find the art. i am the magnet-stone of divine love; attracting the iron- hard men on the road to the truth. i am the moisture which preserves everything in nature and makes it live, i pass from the upper to the lower planes; i am the heavenly dew and the fat of the land; i am the fiery water and the watery fire; nothing may live without me in time; i am close to all things yea; in and through all things, nevertheless unknown. nevertheless i only am in the grasp of the philosophers. i unfold and fold up again, bringing contentment to the artists, without me thou canst do nothing furthering any of your affairs. therefore fear go

SEPHER YETZIRAH WESTCOTT

18. fishes, vertebrate life in the waters. 19. birds, vertebrate life in the air. 20. quadrupeds, vertebrate earth animals. third order: decad of humanity 21. appearance of man. 22. material human body. 23. human soul conferred. 24. mystery 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. ma

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

and they would be free to enjoy the all to the fullest in their summer- land beyond time. why, this is not pie in the sky at all, as adepts do not have to experience death to reach their summer- land. you see, for cbr kids, there is no mystery at all, for a little part of the force lives within each of them, and when it is excited all things are possible. crossing over the wide river styx to the heavenly realms is the norm rather than the exception. what is it like on the other side? well like we said, it is like being a child again, free to explore and grow. some experience standing on a wide, grassy seaside cliff, looking out over the water and thinking of what lies upon the far shores. the sunlight warm on their backs and the sea breeze filling their nostrils with the pungent scents of

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ouse of sleep to haunt his pillow, he resolved once more to seek viola; and though without a definite or distinct object, he yielded himself up to the impulse of his heart. chapter 2.x. o sollecito dubbio e fredda tema che pensando l'accresci. tasso, canzone vi (o anxious doubt and chilling fear that grows by thinking) she was seated outside her door, the young actress! the sea before her in that heavenly bay seemed literally to sleep in the arms of the shore; while, to the right, not far off, rose the dark and tangled crags to which the traveller of to-day is duly brought to gaze on the tomb of virgil, or compare with the cavern of posilipo the archway of highgate hill. there were a few fisherman loitering by the cliffs, on which their nets were hung to dry; and at a distance the sound of

hou wilt. in thine absence, i am as a child that fears every shadow in the dark; in thy presence, my soul expands, and the whole world seems calm with a celestial noonday. do not deny to me that presence. i am fatherless and ignorant and alone" zanoni averted his face, and, after a moment's silence, replied calmly "be it so. sister, i will visit thee again" chapter 3.ii. gilding pale streams with heavenly alchemy. shakespeare. who so happy as viola now! a dark load was lifted from her heart: her step seemed to tread on air; she would have sung for very delight as she went gayly home. it is such happiness to the pure to love, but oh, such more than happiness to believe in the worth of the one beloved. between them there might be human obstacles, wealth, rank, man's little world. but there w

athers. peculiarities of the mind, as diseases of the body, rest dormant for generations, to revive in some distant descendant, baffle all treatment and elude all skill. come to me from thy solitude amidst the wrecks of rome! i pant for a living confidant, for one who in the old time has himself known jealousy and love. i have sought commune with adon-ai; but his presence, that once inspired such heavenly content with knowledge, and so serene a confidence in destiny, now only troubles and perplexes me. from the height from which i strive to search into the shadows of things to come, i see confused spectres of menace and wrath. methinks i behold a ghastly limit to the wondrous existence i have held, methinks that, after ages of the ideal life, i see my course merge into the most stormy whir

his gaze upon the star, and now its luminous circumference seemed to expand and dilate. it became gradually softer and clearer in its light; spreading wider and broader, it diffused all space, all space seemed swallowed up in it. and at last, in the midst of a silver shining atmosphere, he felt as if something burst within his brain, as if a strong chain were broken; and at that moment a sense of heavenly liberty, of unutterable delight, of freedom from the body, of birdlike lightness, seemed to float him into the space itself "whom, now upon earth, dost thou wish to see" whispered the voice of mejnour "viola and zanoni" answered glyndon, in his heart; but he felt that his lips moved not. suddenly at that thought, through this space, in which nothing save one mellow translucent light had b

ola "that thou canst find pleasure in listening to the ignorant "because the heart is never ignorant; because the mysteries of the feelings are as full of wonder as those of the intellect. if at times thou canst not comprehend the language of my thoughts, at times also i hear sweet enigmas in that of thy emotions "ah, say not so" said viola, winding her arm tenderly round his neck, and under that heavenly light her face seemed lovelier for its blushes "for the enigmas are but love's common language, and love should solve them. till i knew thee, till i lived with thee; till i learned to watch for thy footstep when absent: yet even in absence to see thee everywhere! i dreamed not how strong and all-pervading is the connection between nature and the human soul "and yet" she continued "i am no

to me to baffle or to daunt the phantom, if it seek to pervert the gift? answer me, mejnour, for in the darkness that veils me, i see only the pure eyes of the new-born; i hear only the low beating of my heart. answer me, thou whose wisdom is without love! mejnour to zanoni. rome. fallen one! i see before thee evil and death and woe! thou to have relinquished adon-ai for the nameless terror, the heavenly stars for those fearful eyes! thou, at the last to be the victim of the larva of the dreary threshold, that, in thy first novitiate, fled, withered and shrivelled, from thy kingly brow! when, at the primary grades of initiation, the pupil i took from thee on the shores of the changed parthenope, fell senseless and cowering before that phantom-darkness, i knew that his spirit was not forme

SIR WALLIS BUDGE EGYPTIAN MAGIC

s only inherited his ancestors' views as to its immutability. 1 a man's life might, however, be happy or unhappy according as the hour of the day or the day itself was lucky or unlucky, and every day of the egyptian year was divided into three parts, each of which was lucky or unlucky. when olympias was about to give birth to alexander the great, nectanebus stood by her making observations of the heavenly bodies, and from time to time he besought her to restrain herself until the auspicious hour had arrived; and it was not until he saw a certain splendour in the sky and knew that all the heavenly bodies were in a favourable position that he permitted her to brine, forth her child. and when he had said "o queen, now thou wilt give birth to a governor of the world" the child fell upon the gr

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

sed 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 leaf and furrow life from below, risen above to return on water down below once you have placed the last implement on it's sigil, bow your he

SOLOMON

the water-pourer. and those who are consumed with desire for the noble virgins upon earth, these i strangle. but in case there is no disposition to sleep, i am changed into three forms. whenever men come to be enamoured of women, i 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 brou

; and instantly there approached me the demon asmodeus, bound, and i asked him "who art thou' but he shot on me a glance of anger and rage, and said "and who art thou' and i said to him "thus punished as thou art, answerest thou me" but he, with rage, said to me "but how shall i answer thee, for thou art a son of man; whereas i was born an angel's seed by a daughter of man, so that no word of our heavenly kind addressed to the earth-born can be overweening. wherefore also my star is bright in heaven, and men call it, some the wain, and some the dragon's child. i keep near unto this star. so ask me not many things; for thy kingdom also after a little time is to be disrupted, and thy glory is but for a season. and short will be thy tyranny over us; and then we shall again have free range ove

ypt] 31. but i solomon questioned him, saying "if thou wouldst gain a respite, discourse to me about the things in heaven" and beelzeboul said "hear, o king, if thou burn gum, and incense, and bulb of the sea [1, with nard and saffron, and light seven lamps in an earthquake [2, thou wilt firmly fix thy house. and if, being pure [3, thou light them at dawn in the sun alight, then wilt thou see the heavenly dragons, how they wind themselves along and drag the chariot of the sun [1. perhaps the "sea-bulbs" were the balls of hair-like texture which the sea washes up on mediterranean shores, e.g. in tunisia. 2. perhaps "in a row" should be read. 3. for the condition here insisted on cp. dieterich, abrasax, p. 141, where in an incantation ceremonial purity is similarly insisted on. the ritual of

wn and appear in another shape. the measure of the element [2] is inexplicable and indefinable, and not to be frustrated. i then, changing into these three forms, come down and become such as thou seest me; but i am frustrated by the angel rathanael, who sits in the third heaven. this then is why i speak to thee. yonder temple cannot contain me [1. mageyom ne. 2. perhaps "the place or size of the heavenly body] 65. i therefore solomon prayed to my god, and i invoked the angel of whom en psigos spoke to me, and used my seal. and i sealed her with a triple chain, and (placed) beneath her the fastening of the chain. i used the seal of god, and the spirit prophesied to me, saying "this is what thou, king solomon, doest to us. but after a time thy kingdom shall be broken, and again in season th

ord god, and again i questioned the demon, saying "tell me how ye can ascend into heaven, being demons, and amidst the stars and holy angels intermingle" and he answered "just as things are fulfilled in heaven, so also on earth (are fulfilled) the types [1] of all of them. for there are principalities, authorities, world-rulers [2, and we demons fly about in the air; and we hear the voices of the heavenly beings, and survey all the powers. and as having no ground (basis) on which to alight and rest, we lose strength and fall off like leaves from trees. and men seeing us imagine that the stars are falling from heaven. but it is not really so, o king; but we fall because of our weakness, and because we have nowhere anything to lay hold of; and so we fall down like lightnings [3] in the depth

SPENSER THE CULT OF THE ALL SEEING EYE 1960

rectly under the beautiful and inspiring painting of our national coat of arms hanging on the wall behind his pew. the religious heritage of our nation could hardly have been expressed in a more felicitous fashion than it was in the symbolism of this painting. the glory of golden light is by far the most prominent feature of the blazon. it indicates in the strongest terms the presence of god. the heavenly rays of light extend from the outer perimeter of the circle of clouds out behind the entire upper portion of the eagle's body and even beyond the tips of its wings. the head of the eagle with its fierce curved beak is within the circle of clouds. no occult meaning can be attached to the number of feathers in the wings and tail. the escutcheon (shield) on the breast is curved; its sides me

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ine in a compound, it happens always in certain specific quantities that can be numerically expressed that the two substances come together. the pythagoreans paid special attention to such instances of measure and the mysteries and pre-socratic philosophy 37 proportion in nature. geometrical figures play a similar role in nature, for instance in astronomy, in the application of mathematics to the heavenly bodies. central to the way of thinking developed by the pythagoreans is the fact that one discovers numerical and geometrical laws purely through autonomous mental activity. and when one s gaze is turned toward the natural world, things obey the same laws that have been ascertained in one s own soul. if one grasps the idea of an ellipse, one knows the laws of the ellipse. the heavenly bod

lon: the greatest of them by fire and water, lesser ones by countless other means. your own story of how phaethon, child of the sun, harnessed his father s chariot, but was unable to guide it along his father s course, and so burnt up things on the earth, and was himself destroyed by a thunderbolt, is a mythical version of the truth that there is at long intervals a variation in the course of the heavenly bodies and a consequent widespread destruction by fire of things on the earth.58 this passage in the timaeus demonstrates the attitude of the initiates toward the well-known myths. they see through to the truth that is veiled behind their imagery. as the cosmogonic drama unfolds in the timaeus, we are led by following the traces that point back to the origin of the world to an intimation

e knower. love he denies to be a god, though it is something that leads humanity toward god. but love eros is not a divinity; for god is perfection, and contains the idea of the beautiful and the good, whereas eros is only a longing for the beautiful and the good. it occupies an intermediate position between humanity and god. it is a daimon, a being whose nature stands between the earthly and the heavenly. it is a significant point that socrates does not purport to give his own ideas on the subject of love, but only claims to recount what he received as a revelation from a woman; it is from the mantic art (divination) that he derives his conception of love. the priestess diotima woke within socrates the daimonic power that will lead him to the world of the divine. it was she who initiated

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

y bible if you will, in the jewish cabala. in this unholy bible, the serpent plays the key role. he is praised as the "serpent of wisdom" the destiny of the illuminati and the whole world is said to be in his hands. we thank god that all who believe in christ jesus have no part of this destiny. jesus said he has chosen us out of the world. we are pilgrims, aliens on earth, spiritually residing in heavenly places. the serpent has no power or control whatsoever over us, and we solidly reject his many works, among which, regrettably, is the symbology of the great seal of the united states. advertisement for a cigarette brand. the three most prominent symbols (1) all-seeing eye (2) the sign of eternity resembling the figure 8 lying on its side (3)the three dots, or points, indicative of the un

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

umination; yea, listen to the vast symphony of our holy words of illumination. 4. we come in the power of the light! we come in the light of wisdom! we come in the mercy of the light! the light hath liberty in its wings! 5. we are the unseen liberty of the great unfathomable mystery of the universe: we are the ineffable and boundless freedom in the secret sanctuary of the mystic beyond! 6. in the heavenly palace of our heart shalt thou smell our spirit of perfume, as though a thousand and one different perfumes were ignited therein. 7. but hear thou our majestic music of the spheres! hear thou the ineffable sound of our mystic union! 8. halt: halt! now eat the fruit and drink the wine. we are come! our will is one: our will is done! 9. come with us, and we shall uplift thee to the celestia

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orld photos) with the fulfillment of wishes in the highest heaven; casting off imperfections, find anew your dwelling, and be united with a lustrous body. regardless of one s religious background, it is in the presence of death that all humans find themselves face to face with the single greatest mystery of their existence: does life extend beyond the grave? whether one believes in a supernatural heavenly kingdom, the inescapable laws of karma, or a state of eternal bliss, death remains a dreadful force beyond one s control. for untold millions of men and women the ceremonies of religion provide their only assurance that life goes on when the darkness of physical death envelops them. m delving deeper carter, john ross and mahinda palihawadana, trans. buddhism: the dhammapada. new york: oxf

f judgment by the blowing of the great shofar (ram s horn) to awaken the people from their spiritual slumber. elijah the prophet will return and set about the task of reconciling families who have become estranged. the day when the lord judges will be dark, very dark, without a ray of light (amos 5:20. those who have maintained righteous lives and kept their covenant with god will be taken to the heavenly paradise. those who have been judged as deserving of punishment for their misdeeds will be sent to gehenna, to stay there for a length of time commensurate with the seriousness of their transgressions. m delving deeper jewish publication society translation. the tanakh. new york, 1992. sullivan, lawrence e, ed. death, afterlife, and the soul. new york: macmillan, 1989. unterman, alan. dic

bodies. as medical science became increasingly sophisticated and successful in terms of its ability to resuscitate those individuals who might otherwise have died from heart attacks, automobile accidents, and other physical traumas, the more men and women came forward to tell of having perceived the spirits of deceased friends and relatives, guardian angels, and beings of light that met them in a heavenly kind of place and communicated with them before returning them to their bodies. in 1983, an extensive survey conducted by george gallup, jr, found that eight million americans 5 percent of the adult population said that they had undergone a neardeath experience. a survey conducted in 1991 by dr. colin ross, associate professor of psychiatry at the university of manitoba in winnipeg, sugge

ct that was described as the first scientific study of near-death experiences were released by dr. peter fenwick, a consultant and neurophysicist at the institute of psychiatry in london, and dr. sam parnia, a clinical research fellow and registrar at southampton hospital. although the doctors were initially skeptical of reports in which people close to death had encounters with bright lights and heavenly beings, their new study concludes that a number of people have almost certainly had these experiences after they were pronounced clinically dead. by carefully examining medical records, the researchers ruled out the collapse of brain functions caused by low levels of oxygen or that drugs might be responsible for the experiences. these people were having these experiences when we wouldn t

tes that reincarnation is a dogma recognized throughout antiquity the soul expiates its sins in the darkness of the infernal regions and afterwards passes into new bodies, there to undergo new trials. reincarnation is not an approved doctrine in any of the orthodox christian, islamic, or judaic religions, which all hold fast to the belief that there is but one lifetime, one day of judgment, and a heavenly resurrection of the body for the righteous. reincarnation, the great wheel of return set in motion by one s karma, is accepted as a reality in the hindu and buddhist religions, as well as certain mystical sects in judaism and islam. in the early days of christianity, however, even the church s greatest leaders, such as st. clement of alexandria (150 215 c.e) in his exhortations to the pag

wide world photos) althoughchrist s second coming is said to be mentioned more than 300 times in the new testament, the only references to the millennium are found in revelation 20:2 7. plete. every person from every age and nation will be there. and there shall only be classes: the saved and the lost. the book of life will have the names of the saved. for those whose names do not appear on those heavenly records, there is the final doom: to be sentenced to join satan and his angels in the place where the fire is never quenched. when the judgment has been completed, the first heaven and earth shall pass away and a new heaven and new earth shall be established for those saved to occupy with their glorified, incorruptible, spiritual bodies. m delving deeper abanes, richard. end-time visions

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es are entities who belong solely to the realm of spirit. many of the ancient texts declare that the fairies are somehow of a middle nature betwixt man and angel. some biblically inspired authorities have sought to cast fairies as an earthly incarnation assumed by the rebellious angels who were driven out of heaven during the celestial uprising led by lucifer. these fallen angels, cast from their heavenly abode, took up new residences in the forests, mountains, and lakes of earth. as fallen angels, they now existed in a much-diminished capacity, but still possessed more than enough power to be deemed supernatural by the human inhabitants of the planet. in a variation of that account of the fairies origin, other scholars contend that after the war in heaven, the dispossessed angels material

g its cover story on hypnotism (llewellyn publications/fortean picture library) describe the use of hypnotic procedures by egyptian soothsayers and medical practitioners. in the early 1500s, swiss physician/ alchemist paracelsus (1493 1541) released his theory of what he called magnetic healing. paracelsus used magnets to treat disease, believing that magnets, as well as the magnetic influence of heavenly bodies, had therapeutic effects. magnetic treatment theories went through several stages of evolution and many successive scientists. it was during the latter part of the eighteenth century that franz anton mesmer (1734 1815, acting upon the hypotheses of these predecessors, developed his own theory of animal magnetism and hypnosis. according to mesmer, hypnosis entailed the specific acti

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

s were considered a precious legacy from the master of alchemy. the hermetics believed that the nature of the cosmos was sacramental: gthat which is above is like that which is below. h in other words, the nature of the spiritual world could be discovered through the study of the material substance of earth; and earthly humans, created of the dust of the ground, comprised the prima materia of the heavenly beings they would become, just as the base elements of earth comprised the raw materials for gold. the alchemical adepts believed that the most perfect thing on the planet was gold and that it was linked with the sun. the sun was considered to be the lowest manifestation of the spiritual world and therefore provided the intermediary between god and humankind. the science of alchemy was in

employed the alchemical and homeopathic principles that glike produces like, h that is, if one wishes to prolong one fs life, he or she should eat the flesh of creatures that are long-lived, such as various reptiles. steadfastly arguing that all human knowledge depends upon a study of mathematics, bacon insisted that the noblest expression of mathematics is astrology. at each person fs birth the heavenly energies determine powerful physical, mental, and emotional factors that strongly affect that individual fs destiny. the stars do not decide one fs fate, bacon conceded, for humans did have free will as a divine gift, but the celestial movements did most certainly dispose one toward one fs fate. therefore, he concluded, astrology should be utilized as a powerful tool in medicine, alchemy

n allegorical form. the hermetics believed that the nature of the cosmos was sacramental, and hermes f dictum that gthat which is above is like that which is below h was the essence of universal truth. in other words, the nature of the spiritual world could be discovered through the study of the material, and earthly humans, created of the gdust of the ground, h comprised the prima materia of the heavenly, just as the base elements of the earth comprised the raw materials for gold. in greece, where the world of matter was held in subjugation to the powers of mind, arithmetic was used as a means of divination. numbers were assigned to the gods and goddesses, and when the right number was evoked, the corresponding deity answered. the roman emperors, considered somewhat divine themselves, cou

er and influence in the thirteenth century. dent at a time. the maaseh bereshit (hebrew for gwork of creation h) dealt with the divine utterances that brought the universe into being and how control of these sounds or letters would grant great magical powers over the material substance of the world. maaseh merkavah (hebrew for gwork of the chariot h) attempted to utilize the mystical practices of heavenly ascent achieved by ezekial in his vision of the fiery chariot and the throne of glory in heaven. after a period of intense preparation, including fasting, meditation, chanting, and the recitation of certain letter combinations and the names of angels, the adept of maaseh merkavah sought to attain a vision of the divine throne of god and to become transformed from human to angel. combined

on easter island stand with their backs to the sea. many archaeologists believe that signifies the edge of the polynesian fs world. the statues are believed to be the spirits of ancestors and high-ranking chiefs. that the faces are standardized perhaps indicates an archetype of a powerful individual. van tilburg suggests that the moai are positioned on platforms to indicate they are links between heavenly gods and the material earth. polynesians erect such statues as gsky props h that help hold up the heavens, and their leaders are considered the props that hold up the community. the monuments on easter island were believed to have been erected between 1400 and 1550, until radiocarbon dating in the 1990s pushed that date back some 700 years. a history can be sketched beginning around 400

THE KEY TO THE MYSTERIES

embryonic life it seemed to it that the placenta was its body, and it was in fact its special embryonic body, a body useless for another life, a body which had to be thrown off as an unclean thing at the moment of birth. the body of our human life is like a second envelope, useless for the third life, and for that reason we throw it aside at the moment of our second birth. human life compared to heavenly life is veritably an embryo. when our evil passions kill us, nature miscarries, and we are born before our time for eternity, which exposes us to that terrible dissolution which st. john calls the second death. according to the constant tradition of ecstatics, the abortions of human life remain swimming in the terrestrial atmosphere which they are unable to surmount, and which 283 little

THE MAGICIAN S KABBALAH

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 words. if the letters of kether and malkuth are merged together and matched in pairs, the resultant words

THE MIDDLE PILLAR

live" it was safer to "image" the deity from behmd. therefore to the roman catholic, geburah is on the left shoulder-the same as the image of the tree seen from the back, and outside of the human being. the pentagram 181 one qabalistic diagram often used to illustrate the idea of the divine on the tree of life is that of adam kadmon, the so-called atziluthic or archetypal man. adam kadmon is the "heavenly man" or'%ody of god" he is the divine prototype of humanity which is circumscribed upon the tree of life. the crown of kether is above his head, malkuth is at his feet, geburah is at his left shoulder, and chesed is at hs right shoulder. in hs book kabbalah: tradition of hidden knowledge, z'ev ben shimon halevi tells us about the diagram of adam kadmon. ths reflection, however, like that

cording to assagioli, the higher unconscious or transpersonal level of consciousness whch contains hgher intuitions, inspirations, latent psychc functions, and spiritual energies. super-ego: according to freud, an unconscious part of the psyche which is created by the internalization of moral standards taken from parents and society. 262 0 theb alancbee tweemni nda nd magic supernal: celestial or heavenly. in qabalah it refers to the three highest sephiroth on the tree of life which are often called the supernal triad. sushumna: the primary nadi which starts at the base of the spine and runs to the top of the cranium. sushupti: the second world of consciousness according to hindu tradition. the causal world. sutra: the sanskrit word for "thread" buddhist or hindu scriptures. svadisthana: s

THE NECRONOMICON SIMON VERSION

industrially inferior man. ecce qui tollit peccata mundi. and a rock group from england, home of the anglican heresy, sings of "sympathy" for the devil. pazuzu. tiamat. the seven deadly sins. the fear of lovecraft. the pride of crowley. the lunar landing was the symbolic manifestation of man's newly acquired potential power to alter the nature- and perhaps, via nuclear weapons, the course- of the heavenly bodies, the zonei, the elder gods. it has a power the ancient ones have been waiting for, for millennia, and it is now within their grasp. the next century may deliver unto mankind this awesome power and responsibility, and will leave him knocking on the dread doors of the azonei, the igigi, approaching the barrier that keeps out the absu. and one day, without the benefit of necronomicon

r, the greek spelling of enki was ea, by which he is most commonly known in the european texts which treat of sumeriology. in the greek alphabet, ea would appear as ha. q.e.d: aum.ha betrays the essential sumerian character of that book. after the initial testimony, we come to the chapter entitles "of the zonei and their attributes, zonei is, of course a greek word and refers to the planetary, or heavenly bodies; for they are "zoned, i.e, having set courses and spheres. they are also known as such in the chaldean oracles. the 'spirits' or bodies that exist beyond the zonei are called the azonei, meaning "un-zoned. whether this refers to the so-called "fixed" stars (having no sphere ascertainable to the early astronomers) or the comets, is unknown to the editor. whatever the case may be, th

THE PATH OF KABBALAH

every day in creation as heichalot (halls. the heichalot are emptiness, desires. they are filled up gradually to the extent that the egoistic properties of the soul are corrected to altruism under the influence of the upper light. people that have been through a clinical death experience feel a certain measure of this upper light. afterwards they speak of a sensation of fantastic peace and joy, a heavenly feeling. the gradual filling of this emptiness brings all the souls to the degree of the end of correction and completeness. there is no dimension of time in the upper world. it vanishes because all the situations are complete. in the stories of the torah the division to certain times is also absent and every story is related to another only by an order of cause and effect. for that reaso

THE ROSICRUCIAN MANIFESTOS

ie cross, the highly illuminated men, and undeceiving jesuits; for they not able to brook this, layd hands on him, and put him into the galleis, for which they likewise have to expect their reward. blessed aurora will now henceforth begin to appear, who (after the passing away of the dark night of saturn) with her brightness altogether extinguisheth the shining of the moon, or the small sparks of heavenly wisdom, which yet remaineth with men, and is a forerunner of pleasant phebus, who with his clear and fiery glistering beams brings forth that blessed day, long wished for, of many true-hearted; by which day-light then shall truly be known, and shall be seen all heavenly treasures of godly wisdom, as also the secrets of all hidden and unvisible things in the world, according to the doctrin

ted into ten squares, every one with their several figures and sentences, as they are truly shewed, and set forth concentratum here in our book. the bottom again is parted in the triangle, but because therein is discribed the power and rule of the inferior governors, we leave to manifest the same, for fear of the abuse by the evil and ungodly world. but those that are provided and stored with the heavenly antidote, they do without fear or hurt, tread on, and bruise the head of the old and evil serpent, which this our age is well fitted for: every side or wall had a door for a chest, wherein there lay diverse things, especially all our books, which otherwise we had, besides the vocabular of theoph: par. ho. and these which daily unfalsifieth we do participate. herein also we found his itine

THE STAR IN THE WEST BY CAPTAIN FULLER A CRITICAL ESSAY ON THE WORKS OF ALEISTER CROWLEY

cytheran goddess, philommedis, basilea, isis, or astarte, call her what you will, of passionate love. so christ was enthroned amongst the gods, and his tender mother, the ever chaste virgin, set on the humbler throne over the destiny of men fs hearts; yet awake, the actual man loses the ideals of his dreaming hours, straining to his heart the form of her whom he loves best on earth, deserting his heavenly bride for his earthly spouse. such is the duality of love. the mundane and the celestial. which nations now are the most passionate, the man-worshippers or the woman-worshippers? the latter, and it is for this reason that i included tannhauser in the first part of this essay, rather than in the second, dealing with the philosophy of aleister crowley. it is this spiritual exaltation, curio

me when man did not know how to cook his dinner; we sincerely hope there will be a time when he ceases to cook his thoughts, but that time, in spite of science and art, is in the far here-after. some people labour under the idea that a generation or two hence the world will be sprawling at the feet of reason instead of those of god. possibly, yet god is still far from being a centenarian, and our heavenly father bids well to rival our earthly parr; but as long as we sprawl, what matters it what we sprawl before, if it be the shin-bone of an ass, or the pineal gland of our wretched imagination? whatever man has touched he has spoilt: one day he was struck with the mystic poetry of the waves, and he promptly hocussed slimy monsters from out the deep; gazing on his lithe and winsome daughter

r all, till it also becomes such a pest, that it too, will have to give way to something better. never contented, man ultimately finds that his double collection of manna rots. what the end will be no one knows, and few care; that we shall ever reach a state verging on perfection is most improbable; man could not stand it for long unless his worldly span were one of unambitious affluence, and his heavenly one of spasmodic sensuality and forgetfulness. to have plenty of money and no ambitions, to eat like a hog, sleep like a hog, and to breed like a hog; to be in a perpetual state of priapism, and to fall into slumbersome forgetfulness just when the pleasant is beginning to pall, and then to wake again to all the fury of desire. these two states, if we carefully dissect the corpse of religi

THE HOLY BIBLE KING JAMES VERSION

r which art in heaven, hallowed be thy name. 6:10 thy kingdom come. thy will be done in earth, as [it is] in heaven. 6:11 give us this day our daily bread. 6:12 and forgive us our debts, as we forgive our debtors. 6:13 and lead us not into temptation, but deliver us from evil: for thine is the kingdom, and the power, and the glory, for ever. amen. 6:14 for if ye forgive men their trespasses, your heavenly father will also forgive you: 6:15 but if ye forgive not men their trespasses, neither will your father forgive your trespasses. 6:16 moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. verily i say unto you, they have their reward. 6:17 but thou, when thou fastest, anoint thine head, and wash thy f

else he will hold to the one, and despise the other. ye cannot serve god and mammon. 6:25 therefore i say unto you, take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. is not the life more than meat, and the body than raiment? 6:26 behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly father feedeth them. are ye not much better than they? 6:27 which of you by taking thought can add one cubit unto his stature? 6:28 and why take ye thought for raiment? consider the lilies of the field, how they grow; they toil not, neither do they spin: 6:29 and yet i say unto you, that even solomon in all his glory was not arrayed like one of these. 6:30 wherefore, if god so clothe the

is glory was not arrayed like one of these. 6:30 wherefore, if god so clothe the grass of the field, which to day is, and to morrow is cast into the oven [shall he] not much more [clothe] you, o ye of little faith? 6:31 therefore take no thought, saying, what shall we eat? or, what shall we drink? or, wherewithal shall we be clothed? 6:32 (for after all these things do the gentiles seek) for your heavenly father knoweth that ye have need of all these matthew page 562 things. 6:33 but seek ye first the kingdom of god, and his righteousness; and all these things shall be added unto you. 6:34 take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. sufficient unto the day [is] the evil thereof. 7:1 judge not, that ye be not judged. 7:2 for with wha

e commandments of men. 15:10 and he called the multitude, and said unto them, hear, and understand: 15:11 not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man. 15:12 then came his disciples, and said unto him, knowest thou that the pharisees were offended, after they heard this saying? 15:13 but he answered and said, every plant, which my heavenly father hath not planted, shall be rooted up. 15:14 let them alone: they be blind leaders of the blind. and if the blind lead the blind, both shall fall into the ditch. 15:15 then answered peter and said unto him, declare unto us this parable. 15:16 and jesus said, are ye also yet without understanding? 15:17 do not ye yet understand, that whatsoever entereth in at the mouth goeth into the

hat was done. 18:32 then his lord, after that he had called him, said unto him, o thou wicked servant, i forgave thee all that debt, because thou desiredst me: 18:33 shouldest not thou also have had compassion on thy fellowservant, even as i had pity on thee? 18:34 and his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. 18:35 so likewise shall my heavenly father do also unto you, if ye from your hearts forgive not every one his brother their trespasses. 19:1 and it came to pass [that] when jesus had finished these sayings, he departed from galilee, and came into the coasts of judaea beyond jordan; 19:2 and great multitudes followed him; and he healed them there. 19:3 the pharisees also came unto him, tempting him, and saying unto him, is i

id. 2:10 and the angel said unto them, fear not: for, behold, i bring you good tidings of great joy, which shall be to all people. 2:11 for unto you is born this day in the city of david a saviour, which is christ the lord. 2:12 and this [shall be] a sign unto you; ye shall find the babe wrapped in swaddling clothes, lying in a manger. 2:13 and suddenly there was with the angel a multitude of the heavenly host praising god, and saying, 2:14 glory to god in the highest, and on earth peace, good will toward men. 2:15 and it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, let us now go even unto bethlehem, and see this thing which is come to pass, which the lord hath made known unto us. 2:16 and they came with haste, and found mary, and jos

TRUE HISTORY OF WITCHCRAFT

asional line in a "confession" which is intriguing, as in the notations on the "confession" of one woman from germany dated in late 1637. after days of unspeakable torment, wherein the woman confesses under pain, recants when the pain is removed, only to be moved by more pain to confess again, she is asked "how did she influence the weather? she does not know what to say and can only whisper, oh, heavenly queen, protect me" was the victim calling upon "the goddess? or, as seems more likely, upon that aforementioned transfiguration of all ancient goddesses in christian mythology, the virgin mary. one more quote from dr. robbins, and i will cease to parade late medieval history before you. it comes from yet another priest, father cornelius loos, who observed, in 1592 that "wretched creatures

TURNER ROBERT ARBETEL OF MAGICK

inimicos; sosthenes ascribeth the due majesty to the true god& acknowledgeth that his angels are 1. plin. lib. 30. nat. hist- r.t. 2. the handwritten greek of turner: 3. 2 ministers and messengers which attend the worship of the true god; he also hath delivered, that there are devils earthly and wandering, and enemies to mankind. so that the word magus of itself imports a contemplator of divine& heavenly sciences; but under the name magick, are all unlawful arts comprehended; as necromancy and witchcraft, and such arts which are effected by combination with the devil, and whereof he is a party. these witches and necromancers are also called malefici or venefici; sorcerers or poisoners; of which names witches are rightly called, who without the art of magick do indeed use the help of the d

of all impostures is, to counterfeit the highest and most noble part of it. a second kind of magick is astrologie, which judgeth of the events of things to come, natural and humane, by the motions and influences of the stars upon the lower elements, by them observed and understood. philo judaeus affirmeth, that by this part of magick or astrologie, together with the motions of the stars and other heavenly bodies, abraham found out the knowledge of the true god while he lived in caldea, qui contemplatione creaturarum, cognovit creatorem (saith damascen) who knew the creator by the contemplation of the creature. josephus reporteth of abraham, that he instructed the egyptians in arithmetic and astronomy; who before abraham s coming unto them, knew none of these sciences. abraham sanctitate& s

, there was no man knowing god among the elders, that did not forbear to worship the god of all power, or condemn that kinde of worship, because the devil was so adored 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 vo

of the multitude: be thou covetous of time, beneficial to all men. use thy gifts, be vigilant in thy calling; and let the word of god never depart from thy mouth. aphorism 4. be obedient to good admonitions: avoid all procrastination: accustom thy self to contancie and gravity, both in thy words and deeds. resist temptations of the tempter, by the word of god. flee from earthly things; seek after heavenly things. put no confidence in thy own wisdom; but look unto god in all things, according to that sentence of the scripture: when we know not what we shall do, unto thee, o god, do we lift up our eyes, and from thee we expect our help. for where all humane refuges do forsake us, there will the help of god shine forth, according to the saying of philo. aphorism 5. thou shalt love the lord th

ined unto him from god; and let him meditate that god is the beholder of all his thoughts and actions; therefore let him direct all the course of his life according to the rule prescribed in the word of god. secondly, alwaies pray with david, take not thy holy spirit from me; and strengthen me with thy free spirit; and lead us not into temptation, but deliver us from 1. 27 evil: i beseech thee, o heavenly father, do not give power to any lying spirit, as thou didst over ahab that he perished; but keep me in thy truth. amen. thirdly, let him accustome himself to try the spirits, as the scripture admonisheth; for grapes cannot be gathered of thorns: let us try all things, and hold fast that which is good and laudable, that we may avoid every thing that is repugnant to the divine power. the f

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

on of nature, or the passive principle of generation, operating in various modes. apuleius invokes isis by the names of the eleusinian 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

in patrick s commentary on exodus, ch. xxviii. 4 ovid. fast. lib. v, ver. 441. schol. in theocrit. idyll. ii, ver. 36. 5 schol. in theocrit. idyll. ii. ver. 36. 98 on the worship placed them in pyramidal monuments, which were the symbols of fire; hence come those prodigious structures which still adorn that country. the soul which was to be emancipated was the divine emanation, the vital spark of heavenly flame, the principle of reason and perception, which was personified into the familiar d mon, or genius, supposed to have the direction of each individual, and to dispose him to good or evil, wisdom or folly, and all their consequences of prosperity and adversity.1 hence proceeded the doctrines, so uniformly inculcated by homer and pindar,2 of all human actions depending immediately upon

TYSON DONALD NEW MILLENNIUM MAGIC

sary for the ordering of the planets on the hexa- gram, chakras, and tree of the sephiroth. this is at variance with the long- accepted arrangements and results from a basic shift of emphasis away from the sun to mercury as the central influence of planetary magic. there are good rationales for a sun-central pattern, which is why it has endured for so many centuries. the sun is the most beautiful heavenly body, its power the most overt. it is the only "planet" that can directly be felt, producing life- giving warmth and chastising the unwary with sunburn and sun-blindness. all the magi of old were astrologers. they observed the planets and ordered them by their apparent motions. the moon was quickest, saturn slowest, and the sun of median speed. therefore the sun was assigned the central p

onomically, but it can never be central magically because it is by its nature unbalanced. it is blazingly masculine where neutrality is demanded. it is yellow, and to be neutral, it must be colorless. it has an observable sphere, allowing it to balance in this respect only another observable sphere. philosophically, the sun is at the extreme masculine active end of a linear scale and balances its heavenly mate, the moon, which is at the extreme passive feminine end. between them lie the remaining five planets, also arranged in pairs about a theoretical center. jupiter is the masculine mate of feminine saturn. mars is the masculine mate of feminine venus. but mercury has no mate, for the simple reason that it embodies both mascu- line and feminine elements within itself. as a magical symbol

ront, which would require its inversion from left to right before it could be applied to the human body. alternatively, it is possible that the founders of the golden dawn understood the depiction of the tree, but chose to invert it left to right when applying it to the human body on the assumption that the microcosm is the mirror inversion of the macrocosm. ancient woodcuts show adam kadmon, the heavenly adam and macrocosm, with geburah on his left shoulder and gedulah on his right shoulder. adam kadmon is an anthropomorphic representation of the tree of the sephiroth. if the magus were to stand before this image of adam kadmon and consider it to be his or her own reflection in a mirror, then the left shoulder of adam kadmon would correspond with the right shoulder of the magus, and the r

division of the whole into halves and quarters be attained because any grasp of the fundamental nature of the planets depends upon it. in astrology three essential figures are derived from the grid-the circle (whole, the crescent (halves, and the cross (quarters. obtained by reason, these figures were assigned to the primary objects in the heavens most closely according to their meaning. only two heavenly bodies have a diameter observable to the naked eye-the sun and the moon. au the others are merely points of light, with the exception of the broad earth itself, which is crossed with the lines east- west and north-south. it was inevitable that the sun, moon, and earth should be given the three primary symbols. the sun is golden in color. gold is the perfect metal, remaining 0 bright and s

ve out of the divine light, which should always be their master. whereas the inverted pentagram signifies the perversion of humanity, the inverted heptagram is the perversion of god. in magic, the heptagram is used to link the powers of the planets to the earth, that is to say, to the microcosm, the human body. the magus, set at the center of the hexagram, becomes exalted when he or she takes the heavenly shape of mer- cury and rises up among the stars. in the heptagram mercury moves to the outer circle with the rest of the planets, and the center is occupied with the sign for the earth, of which substance humans are formed. the ordering of the planets around the heptagram is determined in part by the order of the days of the week: wednesday (mercurii dies) mercury thursday (jovis dies) ju

rs revolve around the chakra that has been entered. t he common octagram is formed of two overlapping squares with a com- mon center point, one square rotated forty-five degrees on the other. it is drawn with two separate lines, a distinction it shares with the common hexagram, and indeed the octagram has some similarities to the six-pointed star. the hexagram illustrates a duality of trines, the heavenly trinity balanced by its reflection. the octagram shows duality of fours, materiality reflecting materiality. the octagram is a symbol of the dense and solid. there is a unicursal form of the octagram, shown above on the right. the two forms have the same base. a square is brought into being by opening the intersec- tion point of a cross. this results in the grid of nine chambers mentioned

TYSON DONALD SOUL FLIGHT

dge and his connections with both the animals and the spirits to solve the problem. axis of the world access is often made to the higher spiritual via a tree or post that is climbed by means of a spiral series of notches. the notches, called tapti or tapty by the tribes of siberia, are usually seven, nine, or twelve in number, although they may be more numerous. each notch represents a successive heavenly level or plane. seven is the most common division. when we examine theosophy, we will again encounter this concept of the spirit realms divided into a series of seven successive planes. the tapti do not correspond, as might be supposed, with ruling deities, but rather with successive levels of spiritual reality. the altaic shaman climbs a tree or a post notched with seven or nine tapty, r

runk of the tree, the shaman chants his attainment. in the altaic ritual of ascent described in detail by mircea eliade, when the sha.man reaches the sixth notch in the tree, he salutes the moon. when he ascends to the seventh, he salutes the sun. having attained the "head" of the tree, he collapses to the floor of the ritual enclosure in a trance, and his soul leaves his body to soar through the heavenly regions he accessed in a symbolic way during his climb. descent to the underworld descent into the underworld of the dead was achieved by passing through an opening in the ground, reached by means of a soul flight across the astral plane. shamans descended to ihe underworld either to escort there the soul of a member of the tribe who had died, or sometimes to retrieve a soul in order to b

ne location to another on the face of the earth. this is the only way many individuals understand astral travel-as a change of location across the lower astral plane that corresponds with the physical world, so that the astral traveler seems to be moving through the physical world. however, in addition to horizontal movement across the base astral plane, there is vertical movement up and down the heavenly and infernal astral levels. the theosophical system of seven distinct planes, one above the other, is an artificial imposition on the astral world, which has an infinite number of possible levels or zones of reality. seven is a number laden with esoteric significance, and was often used in religious and occult texts to indicate related sets of realms, worlds, or ideas. division of modes o

are not accustomed to such worldly entertainments. leaving the theater, you find that it is contained within a fairground tent. other tents beckon, advertising their shows as the wonders of the world. their lights shine brightly in the gathering twilight, but the fairground is strangely deserted. the ruling intelligence of this trump is urania, the greek muse who presides over the harmony of the heavenly spheres. she speaks only through her music and the graceful movements of her dancer. chapter th i rtecn pathworking p athworking was a specialized form of astral projection developed within the hermetic order of the golden dawn for investigating astral reflections of the higher spiritual realities represented by the various parts of the symbolic diagram generally known as the tree of life

erse. for nine days and nights he hung on the tree without food or drink. the loss of blood and pain from his wounds and his bindings, coupled with his hunger and thirst, at last induced his astral double to leave his body and fly downward to the roots of the tree. there are several significant details we may deduce from this important poem. the runes were an infernal device. they were not of the heavenly realms, but of the underworld, the dark realm of hel, goddess of the dead, the hidden shadow world of monsters and devils, of necromantic sorceries and blood magic. woden did not look upward when suspended from the tree; he gazed downward at the very roots of the tree, the depths of which no man has knowledge. the runes were carved into the roots of the tree. we know this because runes ar

is a mystic bound to the trunk of a withered tree that stands on the crest of a hill. his body is suspended by his bonds from the earth-his arms spread and tied to lowhanging, leafless boughs, for the tree is dead and has lost its leaves and most of its bark. empty, bloody sockets stare blindly from his head where his eyes once were. 8. wunjo literal meaning: joy or glory general sense: ecstasy, heavenly blessings, rewards, recognition, fame, celebrity, renown, victory in contests, titles bestowed the land of wunjo is a mountain with gentle slopes clothed in woodlands and grasses that are grazed by flocks of sheep tended by shepherds who live in stone huts. at the end of the steep and winding road, at the crest of the mountain, rises a city of white stone walls. the sun-gilded clouds pres

TYSON DONALD THE MAGICAL WORKBOOK

of bronze, a mixture of copper, the metal ofvenus, and tin, the metal ofjupiter. venus and jupiter are both positive, helpful deities. in traditional astrology, jupiter is known as the greater fortune and venus as the lesser fortune. red is the color associated with the ajna chakra. azure blue is the color of jupiter, the sky god. think of the penny as payment for your astral passage through the heavenly gateway of your ajna chakra. the contact of the penny will stimulate your ajna chakra and help to activate it. this center is more active in some individuals than in others. to gauge its level of sensitivity, perform this test. get a sharp pencil and hold it in both hands about four inches away from your forehead with the point aimed directly at the place where your nose connects between

TYSON DONALD THE POWER OF THE WORD

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, from the fourteenth century onward, they were ordered into a graphic pattern of connecting channels that is known as the sephirothic tree of the kabbalah. from highest to lowest these sephiroth are: 1. kether-the crown 2. chokmah-wisdom, the supernal father (abba) 3. binah-understanding, the supernal mother (aima) 4. chesed-mercy 5. geburah-severity 6. ti

the most arcane secrets of both religion and magic. the greek sage pythagoras graphically captured this eternal marriage of three and four in his famous tetractys, a triangle formed out of ten dots, with four dots at its base. for 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 co

the second he. this quaternary of manifest elements that compose the substance of existence is separate and different from the ternary of ethereal elements that occur in the hebrew alphabet, where the mother letters aleph (h, mem (n, and shin (el) stand for, respectively, air, water, and fire. there is no hebrew letter for earth, indicating that the three elements represented in the alphabet are heavenly rather than earthly. from the solid foundation of the four elements, other occult associations branch forth. the most important of these is the four suits of the tarot, a set of seventy-eight picture cards widely used in modern magic. the symbols of the suits are related to the elements, and through them to the letters of the name. there is some disagreement over the correct relationship

kabbalistic texts for pico, and paulus ricius, the private physician to the german emperor maximilian, who published rabbi joseph gikatilla's influential portae lucis (the gates of light) at augsburg in 1516. concerning the power of the fivefold name of jesus, cornelius agrippa quotes directly from the conclusions of pico della mirandola when he writes: as john in the revelations describeth that heavenly city, whose twelve gates are guarded with twelve angels, infusing on them what they receive from the divine name, twelve times revolved; and in the foundations of that city the names of the twelve apostles, and the lamb; for as in the law, in the stones of the ephod, and foundations of the holy city described by ezekiel, were written the names of the tribes of israel, and the name of four

imes revolved; and in the foundations of that city the names of the twelve apostles, and the lamb; for as in the law, in the stones of the ephod, and foundations of the holy city described by ezekiel, were written the names of the tribes of israel, and the name of four letters did predominate over them; so in the gospel, the names of the apostles are written in the stones of the foundation of the heavenly city, which stones stand for the tribes of israel in the church, over which the name of the lamb hath influence, that is, the name of jesus, in which is all the virtue of the four-lettered name; seeing that jehovah the father hath given him all things. therefore the heavens receive from the angels, that which they dart down; but the angels from the great name of god and jesu, the virtue w

ent, as dee states in the final theorem of his work, saying "so now at last we consummate and terminate the metamorphosis and the metathesis of all possible contents of the quaternary defined by the number 24 by our present twenty-fourth theorem (theorem xxiv. 60 tetragrammaton almost the last words of the work refer to the fourth part of the fourth chapter of revelation, the chapter in which the heavenly throne of christ is described. it is worth quoting a portion of this chapter, because it shows so clearly that dee intended the permutations of tetragrammaton: and immediately i was in the spirit: and behold, a throne was set in heaven, and one sat on the throne. and he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight li

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

al to mankind, or more worthy themselves, than truth. for whatever other good things are indulged to the wants of men, they have all, properly speaking, no relation to, and are of a nature quite different from, that of their divine donors. for 'tis not the abundance of their gold and silver, nor the command of the thunder, but wisdom and knowledge which constitute the power and happiness of those heavenly beings. it is therefore well observed by homer (iliad, xiii. 354, and indeed with more propriety than be usually talks of the gods, when, speaking of zeus and poseidon, he tells us that both were descended from the same parents, and born in the same region, but that zeus was the elder and knew most; plainly intimating thereby that the empire of the former was more august and honourable th

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

: nature must be imitated in everything. nature enjoys nature; nature dominates nature. the task of the alchemist is to search for the occult and ancient knowledge and to perform the great work in his sexual laboratory. the great work is difficult, it signifies many years of experiments, terrible sacrifices and tremendous difficulties. there exists a transmutator agent (the philosophical stone, a heavenly influence (cosmic religiosity, diverse astral influences (esoteric astrology, influence of letters, numbers, correspond-dences, and sympathies (kabbalah. the sacred principles of alchemy are: 1. unity 2. a pair of opposites (man/woman; active/passive) 3. trinity (active, passive, neutral) 4. the elements (fire, air, water and earth) the entire work of the great work (the magnus opus) is s

sol y la luna (ennegrecimiento y putrefacci n de las cris lidas internas o cuerpos de pecado) en una tumba de vidrio se pudren los cuerpos de pecado. la tumba de vidrio es el vaso alkimista. las almas levantan el vuelo (s mbolo de la mariposa que sale de la cris lida, s mbolo de los veh culos cristificados que salen de sus cris lidas. 89 a hermaphrodite body (sun and moon) comes to life with the heavenly influence of the dew (the ens seminis. the hermaphrodite body encompasses the internal christic vehicles that were genreated by means of sexual magic. all of these christic vehicles penetrate and interpenetrate without mixing. when a person possesses these vehicles, he/she incarnates his/her soul. no man is a true man as long as he does not have these christic bodies. the retort of alchem

WESTERN MANDALAS OF TRANSFORMATION SR AL

humankind would re-discover the ancient pythagorean principles of healing through sound and color, and advised meditation on the planetary chakras in the body (which each have a different color) for maintenance of a healthy etheric body. the wonder-working pythagoreans also applied their understanding of number to astronomy, devising a system of nine concentric circles or spheres to represent the heavenly bodies. soon it came to be understood that the relationships existing in these heavenly planets had direct counterparts within the human dimension. this was not just a simple belief in astrology, which was a much more ancient science. it was a more sophisticated understanding of the hermetic principle that through sympathetic correspondences one could temper or augment a planet's effects

relationships in color. goethe, in his theory of colour, spoke of how the opposites incline toward one another (through meditation) a deep secret will begin to dawn on us. and we shall scarcely be able to hold ourselves back from acknowledging that when we see them bringing forth here below, the green is there above the red that we are beholding, on one side the earthly, and on the other side the heavenly creations of the elohim (1970. aries taurus gemini cancer leo virgo libra scorpio sagittarius capricorn aquarius pisces heh vav zain cheth teth yod lamed nun samekh ayin tzaddi qoph red red-orange orange yellow-orange yellow yellow-green green green-blue blue blue-violet violet red-violet c c sharp d e flat e f f sharp g a flat a b flat b zodiacal sign letter color tone planet saturn sun

WHO ARE THE DRACONIANS

e could renew them spirit, soul, and body. in so doing the "logos, the "christ, bought-back the "title deed" to planet earth for all those who were willing to enforce this title by active faith over the enemy "without, by first conquering the enemy "within. since the humans were composed both of spirit and earth-dust, humans would become the flood-gates who could either choose to open the endless heavenly reservoirs of "living water" out into the earth [straight from the side of christ as they accessed the "timeless" grace of the final passover lamb] or to quench the spirit of life and allow the world to continue to die like a spiritual desert-planet void of life-giving waters. the renewed spirit of humankind would take dominion over the material forces of chaos within themselves and in tu

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

or else he will hold to one and despise the other. ye cannot serve god and mammon. therefore i say unto you, be not anxious for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. is not the life more than the food, and the body than the raiment? behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns; and your heavenly father feedeth them. are not ye of much more value than they? and which of you by being anxious can add one cubit unto the measure of his life? and why are ye anxious concerning the raiment? consider the lilies of the field, how they grow; they toil not, neither do they spin: yet i say unto you, that even solomon in all his glory was not arrayed like one ofthese. but if god doth so clothe

hat even solomon in all his glory was not arrayed like one ofthese. but if god doth so clothe the grass of the field, which today is, and tomorrow is cast into the oven; shall he not much more clothe you, o ye of little faith? be not therefore anxious, saying, what shall we eat? or, what shall we drink? or, wherewithal shall we be clothed? for after all these things do the gentiles seek; for your heavenly father knoweth that ye have need of all these things. but seek ye first his kingdom, and his righteousness; and all these things shall be added unto you. be not therefore anxious for the morrow: for the morrow will be anxious for itself. sufficient unto the day is the evil thereof. selections from: matthew 5:1-16, 6:19-34. the authorized version (king james) of the holy bible. 241 (i cori

ied by asking, is governing the empire different from tending horses? explain the tending of horses, said tile yellow emperor, and i will tell you. when taking care of horses, said the boy, we make sure that no harm comes to them. in doing so, we put aside anything within ourselves that would injure them. can ruling a nation differ from that? the yellow emperor bowed his head twice to the ground. heavenly master he exclaimed. incognito the te of piglet pg. 186 the word for taoist sensitivity is cooperate. as lao-tse wrote, the skilled walker leaves no trace nor tracks he is sensitive to (and therefore respectful toward) his surroundings and works with the natural laws that govern them. like a chameleon, he blends in with what s there. and he does this through the awareness that comes from

disagrees with both of us, how can he decide? shall we get someone who agrees with both of us? but if he already agrees with both of us, how can he decide? obviously, then, neither you nor i nor anyone else can know the answer. shall we wait for still another person? but waiting for one shifting voice to pass judgment on another is the same as waiting for none of them. harmonize them all with the heavenly equality, leave them to their endless changes, and so live out your years. what do i mean by harmonizing them with the heavenly equality? right is not right; so is not so. if right were really right, it would differ so clearly from not right that there would be no need for argument. if so were really so, it would differ so clearly from not so that there would be no need for argument. forg

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

and sorores, the words "her or him" occur showing that in olden time, as at the present day, women rose to high rank and attainment in the secret knowledge of the order. mention may be suitably made to pernelle, the wife and fellow-worker of nicolas flamel, of martine berthereau, companion of baron jean de chatelet who died about 1645 and of the widow lady afterwards symbolized by him as sophia (heavenly wisdom, fellow student and inspirer of john georg gichtel who died about 1700. the occultists of today cannot need to be reminded of the great hermetists and theosophists of recent times: of d. anna kingsford, who was indeed illuminated by the sun of light; of madame blavatsky, leader of the t.s. no occult student, however wide apart his own favored path of wisdom, could fail to recognize

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

iacal signs and other astronomical terms, a form of divination became practiced, by which the professors attempted to foretell the future, life and death, good and evil fortune, detection of theft, etc, an ample explanations of which may be studied by the curious in the holy guide of john heydon. with this system is associated the practice of pure astrology, the divination of fate by means of the heavenly bodies, especially the formation of the so-called horoscopes- schemes of the arrangement of the planets at the moment of birth, from which all the important phases of the life can be inferred by some few pernumbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott sons. the kabalah became a means of handing down from one generation to another hidden truths, religious noti

triad is the first odd number in energy, is the first perfect number and is a middle and analogy. the pythagoreans referred it to physiology; it is the cause of all that has triple dimension. it is also cause of good counsel, intelligence and knowledge, and is a mistress of music, mistress also of geometry, possesses authority in whatever pertains to astronomy and the nature and knowledge of the heavenly bodies, connects and leads them into effects. every virtue also is suspended from it, and proceeds from it. in mythology it is referred by nicomachus to: 1. saturn, time, past, present and future. 2. latona. 3. the horn of amalthea, the nurse of jupiter. 4. polyhymnia, among the muses. number being more increased by multiplication than it is by addition, the number 3, is, properly speakin

speaking, the numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott first number, as neither the dyad nor monad are so increased. it is a middle and analogy, because all comparisons consist of three terms, at least; and analogies were called by the ancients middles. it was considered the mistress of geometry because the triangle is the principal of figures. with regard to the heavenly bodies, the number three is important; there are 3 quaternions of the celestial signs, the fixed, the movable and the common. in every zodiacal sign also there are 3 faces and 3 decans, and 3 lords of their triplicity; and among the planets, there are 3 fortunes and 3 infortunes; according to the chaldeans also, there are 3 ethereal words prior to the sphere of our fixed stars. 42. on acc

poured into the chalice. in the present christian church, we notice 3 crossings with water at baptism, 3 creeds; the banns of numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott marriage are published 3 times; and a bishop in benediction makes the sign of the cross 3 times. in roman catholic churches, the angelus bell is rung three times a day, a peal of 3 times, 3 for the heavenly hierarchies of angels. pope john xxii ordered that the faithful should say 3 aves on each occasion. in civil life the usher of a court 3 times repeats the warning oyez, oyez, oyez, which word means hear or listen. note also the emblem of the irish nation, the shamrock, which has a three-lobed leaf, the oxalis acetosella. the trigrams of fo-hi should be studied in the yi- king, a book of a

mys tic vir tu es by w. wyn n wes tcott where e i meant the sun and its nearest planet, i.e, sun and mercury; and mercury was often represented as a dog, following a sun man. the oracle of claros (macrobius, saturnalia, i. 18) said that ia (the gnostic deity) was the sun and the first and last of the planetary set, hence the 7 concentric spheres. duncan assigns these minerals and animals to the 7 heavenly bodies known to the ancient world and are as follows: table of planets, aniiimals and metals planet animal metal moon bull silver mercury serpent quicksilver venus dove, copper sun lion gold mars wolf iron jupiter eagle pewter saturn ass lead numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott note also the number of 7 pipes in the musical instrument at the mouth of

gs resembled the fathers of their land. 10. to naphtali, the investment and declared free. the tribe of naphtali had a peculiar freedom given by moses. 11. to joseph, the n.e. corner because ephraim and manasseh (grandsons) represented him, newest comers. 12. to benjamin, the closing of the lodge as being the last son of the patriarch. the following associations of birds, animals and flowers with heavenly bodies has the authority of the greco-roman mythology- numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott table of biiirds, aniiimals and flowers greek latin bird animal vegetable pallas minerva owl she-goat olive aphrodite venus dove he-goat myrtle helios sol cock bull laurel hermes mercury ibis dog hazel zeus jupiter eagle hart horsechestnut demeter ceres sparrow

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

ed the aristotelian principles underlying the proclean theorem: the physical universe is finite save in the sense that finite bodies are potentially divisible ad infinitum. and movement in a finite space can continue through an infinite time only by returning periodically to its starting-point. hence the only movement which is both continuous and perpetual is a circular movement, like that of the heavenly bodies. 106 for proclus, the way of the soul mirrors the way of the heavenly bodies, and thus, as he further adduces, every psychic period is measured by time; the soul is characterized by circular motion, continuous and perpetual, and it is in this sense that time is the image of eternity. the way of the soul, like the spiritual power (dunamis) of being more generally, undergoes processi

his passage conceptualized the upper waters as masculine and the lower as feminine, a cosmological theme attested in classical rabbinic literature. the relevant references in the older texts make it unambiguously clear that the gender imagery has a decidedly sexual nuance. thus, in the dictum of r. levi, the supernal waters are masculine and the lower feminine, the earth that opens to receive the heavenly overflow, which is linked exegetically to isaiah 45:8, is depicted 130 chapter three as a woman opening for the man. 83 if the upper is male and the lower female, the link connecting the two is presumably the phallus. this surmise would go well with the phallic image of the spring to which i have already referred, the spring of wisdom that emerges spontaneously from the rocks and waters t

and of the last ones, i am he (ibid, 41:4, for in the future i will not hand it over to another.35 the mythical image of god s seal appears in the talmudic explication of the judicial maxim that one should not judge alone, for only the divine judge can adjudicate on his own. according to the opinion attributed to r. judah ben pazi, however, even god does not render judgment without consulting the heavenly court. god s autonomy is nonetheless upheld by the claim that there is only one seal (hotam) of judgment, that is, it may be necessary for god to consult with others in rendering judgment, but he alone bears responsibility for the judgment that is eventually rendered. this idea is supported textually by the image of the book of truth (ketav emet) drawn from the apocalyptic vision of danie

ibility in rosenzweig, see idem, facing the effaced, pp. 55 63. 31. aristotle, problemata, 17.3, 916a 33. 32. the version i have cited is from freeman, ancilla, p. 40. see also kirk and raven, presocratic philosophers, p. 235; vernant, myth and thought, p. 87. 33. palestinian talmud, sheqalim 6:1, 49d; babylonian talmud, pesahim 6b. see also mekhilta de-rabbi ishmael, shirata, 7, p. 139; heschel, heavenly torah, pp. 240 243; schl ter, creative force, pp. 59 84. 34. foucault, death and the labyrinth, p. 33. 35. on the distinction between tehillah as beginning and re shit as principle, see maimonides, guide, 2.30, p. 348. see, for instance, kristeva, desire in language, p. 205: traditionally, time has been divided into two opposing modes irreducible, split, both symptom and cause of schizoid

phesch ha-atzuvah, pp. 40 41, and see editor s remarks on pp. 18 19; maimonides, guide, 2.12, p. 276; 2.15, p. 288; joseph albo, sefer ha-iqqarim, 2:18, 80a. it is worth noting that in the aforecited section of sefer ha-iqqarim, 80b, albo does refer to the rabbinic notion of seder zemannim, which he contrasts with zeman: the latter is the time that is measurable in accord with the movement of the heavenly sphere, and thus it can be characterized in terms of before and after, whereas the former is not subject to measurement since it is the flux that precedes the existence of the sphere (ha-meshekh she-hayah qodem mesi ut ha-galggal. 109. my formulation is indebted to resnick, divine power, pp. 94 95. for a philosophical appraisal of the intelligibility of ascribing timelessness to god, see

bibliography 271 tion edited by linda l. mcalister, translated by antos c. rancruello, d. b. terrell, and linda l. mcalister. new york: humanities press, 1973. brin, gershon. the concept of time in the bible and the dead sea scrolls. leiden: e. j. brill, 2001. brockelman, paul. time and self: phenomenological explorations. new york: crossroad publishing, 1985. brody, seth l. human hands dwell in heavenly heights: contemplative ascent and theurgic power in thirteenth-century kabbalah. in mystics of the book: topics, themes, and typologies, edited with an introduction by robert a. herrera, 123 158. new york: peter lang, 1993. broekman, jan m. ph nomenologie und egologie: faktisches und transzendentales ego bei edmund husserl. the hague: martinus nijhoff, 1963. brough, john b. the emergence

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

ubstance now from which you shall enter me! lilith, beautiful mother, giver of life and desire, i do summon thee forth! lilith, who resides in the caves with your children of darkness, spawned through once congress with samael, i unite now your passion through creation! face now the altar, envision the red dragon who changes into the form of the fallen seraphim, samael, and recite: whom fell from heavenly unlight to have knowledge of the darkness, fallen seraph of fire and the sun, i do invoke thee, samael. to you, who has walked the earth for thousands of years, from body to body, now shall you spread your light unto humanity. angel, known as shemna il, who is nasiru d-din, i do invoke thee, solar force, known as sorath, beast whose number is of the sun itself, i do summon thee forth! ser

WORKING CEPHALOEDIUM VERSION 1

i i have revised with iacchaion only& chapter iii i have read through alone. i cannot express myself adequately about my sense of failure in this comment. more i feel that i have not conquered my repulsion to chapter iii. i ask myself too: have i even tried to carry out the instructions in that chapter? i am utterly wretched about the whole matter. i say: have i not failed absolutely to obey the "heavenly vision? i am so miserable that i can only see one course of action: to ask the yi to give a general symbol for my past work in relation to "the book of the law" liv- kwei mei: alas! too true! i have been divided against myself: i have gone in just deep enough to compromise myself, not i when the whole hearted plunge would have brought success. i have been too irritably active& not persist

WORKING CEPHALOEDIUM VERSION 2

i i have revised with iacchaion only& chapter iii i have read through alone. i cannot express myself adequately about my sense of failure in this comment. more i feel that i have not conquered my repulsion to chapter iii. i ask myself too: have i even tried to carry out the instructions in that chapter? i am utterly wretched about the whole matter. i say: have i not failed absolutely to obey the "heavenly vision? i am so miserable that i can only see one course of action: to ask the yi to give a general symbol for my past work in relation to "the book of the law" liv- kwei mei: alas! too true! i have been divided against myself: i have gone in just deep enough to compromise myself, not i when the whole hearted plunge would have brought success. i have been too irritably active& not persist

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

(trace sigil) to send forth your light through the holy seal of truth" contemplate the forces making themselves present. circumambulate deosil three time, rising up through the light. finish between the pillars. perform the full vibratory formula of the middle pillar (see appendix g. circumambulate deosil one time, returning to the place between the pillars and vibrate "great ruling angels of the heavenly sphere, thou who art sacred we do humbly beseech thee: sabathiel zadekiel madimiel semeliel nogahiel korabiel levanael o mighty ones, send forth ye powers and blessings through the holy seal of truth so that i might benefit from your virtues and partake in the divine light" stand in the form of a cross and contemplate the forces of light. bring down the divine white brilliance (do this ac

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

vens (she gives him the sphere, takes the lantern and places it on the right side of the altar, then turns again and loosens the cord about his brow, saying) sh "let the silver cord be loosed (she lays the cord across the left side of the altar, takes the silver star and puts it about his brow, saying) sh "i have given unto thee the starry crown of aldebaran, that thou mayest pass onward into the heavenly path" point 3: postulant is directed to kneel in front of the vault entrance and draw the cowl of his pilgrim's robe over his eyes. there is a pause. at the end of this, the bell rings. 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

faces west. kerux truly honoured fratres et sorores, give me the sign of the portal. it is so done accordingly. kerux this is the answering sign (he gives it) the kerux, who carries his wand only, turns to the throne of the east. kerux master of the portal, they have made their dwelling in jerusalem; they have passed from the holy of holies, through the divided veil, into the hidden temple of the heavenly school. he returns to his place with the sun. celebrant honourable frater hegernon, what is your symbolical situation in the precincts of the portal? hegernon in the south of the temple, signifying the sephira netzach, the element of fire and the consecration of the will of man. i am in correspondence with the letter yod. celebrant honourable frater hiereus, why are you placed in the nort

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