Michael Wynn's Occult Reference Library
HERMETIC

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t cometh from hhi (place rose, cup, paten of bread and salt, lamp, cross and triangle upon the altar (the candidate must be blindfolded and tied thrice around the waist (hierophant knocks once) kerux (goes to the east, and faces west "hekas! hekas! este be beloi (returns to the southeast and faces east) bell/ hierophant (holds up the sceptre, faces west, and knocks once "fraters and sorors of the hermetic order of the golden dawn, in the temple of isis mighty mother, assist me to open the hall of the neophyte. kerux, see that the temple is properly guarded, that doors and entrances have been checked and all are present" kerux (knocks on all the doors and checks the portal "very honored hierophant, the hall is properly guarded (salutes hierophant) hierophant "very honored hiereus, guard the

n checked and all are present" kerux (knocks on all the doors and checks the portal "very honored hierophant, the hall is properly guarded (salutes hierophant) hierophant "very honored hiereus, guard the other side of the portal (hiereus turns west. kerux is on his right with his lamp and wand, and assure yourself that all present have witnessed the golden dawn" hiereus "fraters and sorors of the hermetic order of the golden dawn, give the sign of the neophyte (all give the sign of the neophyte to the hierophant, then the hiereus gives both signs after the others have completed it. very honored hierophant, all present are initiated members" hierophant (gives the sign of the enterer, but not the sign of the silence to the west "let the number of officers of the grade and nature be proclaime

d oath i have taken, i hearby summit myself to a deadly and hostile current of will set in motion by the chiefs of the order, by which i should fall slain or paralysed without visable weapon as if slain by a lightning flash. so help me, the lord of the universe and my own higher soul. 31 rise, newly obligated neophyte of the golden dawn in the outer. i declare you neophyte of the 0=0 grade of the hermetic order of the golden dawn. honored hegemon, place the neophyte in the north part of the hall, the greatest symbol of darkness (hegemon places the initiate in the north facing east. the kerux goes with the lamp and wand to the northeast. the stolistes and dadouchos stand ready to follow in the procession, and the sentinel remains in his place) hierophant "the voice of my undying soul said u

able name. amen. all rise (hegemon, hiereus and hierophant all touch their tools above the neophyte) kerux (removes the hoodwink and yells "light" hegemon "inheritor of a dying world, we call thee to the living beauty" hiereus "wanderer in the wild darkness, we call thee to the gentle light" hierophant "long has thou dwelt in the darkness, quit the night and seek the day. we receive thee into the hermetic order of the golden dawn" hierophant (knocks "khabs" hiereus (knocks "am" hegemon (knocks "pekht" hiereus (knocks "konx" hegemon (knocks "om" hierophant (knocks "pax" hegemon (knocks "light" hierophant (knocks "in" hiereus (knocks "extension (kerux moves to the northeast, and holds his lamp up high) hierophant (points to the kerux "in all thy wandering in darkness, the lamp of the kerux w

erophant "frater kerux, i command you to declare that the neophyte has been initiated into the mysteries of the 0=0 grade of neophyte (kerux advances to the northeast) kerux "in the name of the lord of the universe and by command of the very honored hierophant, hear ye all that i proclaim that_ who will hereafter be known to by the motto_ has been admitted in due form to the neophyte grade of the hermetic order of the golden dawn in the outer in the temple of isis mighty mother" 37 hierophant "very honored hiereus, i delegate you to pronouncing a short address to our frater/soror(s) on his/her/their admission" hiereus "as you have now passed through the ceremony of your admission, allow me to congratulate you on being admitted as a member of this ancient and honorable order whose professed

d, action or inaction" hierophant "remember that your admission to this order gives you no right to initiate any other person or to form any temple or teaching sanctuary without dispensation from the greatly honored chiefs of the second order. closing kerux (goes to the northeast "hekas! hekas! este be beloi" bell\ hierophant (knocks "fraters and sorors of the temple of isis mighty mother and the hermetic order of the golden dawn, assist me to close the hall of the neophyte. frater kerux, see that the hall is properly guarded" kerux (having checked the hall "very honored hierophant, the hall is properly guarded" hierophant "honored hiereus, assure yourself that all are initiated members of the golden dawn" hiereus "fraters and sorors, give the grade sign of neophyte (done "very honored hie

at this time your task is to have a basic understanding of the initiation and the symbology of the temple. the whole purpose of the golden dawn system of magic and the neophyte initiation is to begin the process whereby the candidate can receive exposure to his or her higher self and the knowledge therein. in the hall of the neophyte of the temple of isis mighty mother, the flagship temple of the hermetic order of the golden dawn, the walls are draped in black curtains. this is done to prevent any distractions and also to increase flashing colors that are fused on some of the implements. the floor itself is black and white checkered tile. the black and white tile could be symbolic of yin and yang or masculine and feminine energies. in early masonic initiations, the black and white tile ref

1 10 INITIATION CEREMONY

it. except adonai keep the city, the watchman waketh in vain. frater (sorer) neophyte, by what aid dost thou seek admission to the grade of zelator of the golden dawn? heg (for neophyte) by the guidance of adonai; by the possession of the necessary knowledge; by the dispensation of the greatly honoured chiefs of the second order; by the signs and tokens of the zelator grade. by this symbol of the hermetic cross. kerux: takes cross from him places it on the altar and returns to place. hiero: give the step and signs of a neophyte (neophyte gives them. hiero: frater kerux, receive from the neophyte the token, grand word, and password of the neophyte grade. kerux: places himself in front of neophyte and says: kerux: give me the grip of the neophyte (done) kerux: give me the word (done) kerux:

ious divine and angelic names, in what our tradition calls the angelic secret language. from it are drawn the three holy secret names of god emor dial hectega which are borne upon the banners of the north, and there are also numberless names of angels, archangels, and spirits ruling the element of earth. kerux: comes forward retrieves fylfot cross from altar and hands it to hierophant. hiero: the hermetic cross, which is also called fylfot, hammer of thor, and swastika, is formed of 17 squares out of a square of 25 lesser squares. these 17 represent the sun, the four elements, and the twelve signs of the zodiac. in this grade, the lights on the pillars are unshaded, showing that you have quitted the darkness of the outer world. you will leave the temple for a short time. kerux: escorts neo

ADEPTUS MINOR INITIATION

mit them in due form (carries his grade sash along with the recommendation from the chief of the order, the lamen of the hiereus, and a separate prepared speech) third (opens door "who bringest thou here with thee" 9 aspirant (loudly and firmly gives speech "hear ye all that i, the honored frater/soror, stand before you, being a member of the 4=7 grade of the first order, the highest grade of the hermetic order of the golden dawn in the outer, a philosophus; one qualified to fill the important post of hiereus in a temple of the first order, one who hath passed the five examinations prescribed between the first and second orders, and hath been declared lord of the 24th, 25th and 26th paths in the portal of the adepti. i bear a written recommendation from the chiefs of my temple guaranteeing

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

s in the necronomicon as azag-thoth, a combination of two words, the first sumerian and the second coptic, which gives us a clue as to its identity. azag in sumerian means "enchanter" or "magician; thoth in coptic is the name given to the egyptian god of magick and wisdom, tahuti, who was evoked by both the golden dawn and by crowley himself (and known to the greeks as hermes, from whence we get "hermetic. azag-thoth is, therefore, a lord of magicians, but of the "black" magicians, or the sorcerers of the "other side. there is a seeming reference to shub niggurath in the necronomicon, in the name of a sumerian deity, the "answerer of prayers, called ishnigarrab. the word "shub" is to be found in the sumerian language in reference to the rite of exorcism, one of which is called nam shub and

ALEISTER CROWLEY LIBER 777

e service of dogmatic interpretation, the lost symbolism of the vault in which christian rosenkreutz is said to have been buried, some of the work of dr. dee and sir edward kelly, some very imperfect tables in cornelius agrippa, the art of raymond lully, some of the very artificial effusions of the esoteric theosophists, and of late years the knowledge of the order ros rube et aure crucis and the hermetic order of the golden dawn. unluckily, the leading spirit in these latter societies1 found that his prayer, give us this day our daily whisky, and just a wee drappie mair for luck! was sternly answered, when you have given us this day our daily knowledge-lecture. under these circumstances daath got mixed with dewar, and beelzebub with buchanan. but even the best of these systems is excessiv

ALEISTER CROWLEY LIBER CHANOKH

us. quartus liber mysteriorum liber mysteriorum quintus quinti libri mysteriorum appendix these six books of ms diaries (1581-1583) comprise bl sloane ms 3188. in preparing the present text i consulted an electronic typeset by clay holden of secundus and tertius, online at http//www.dnai.com/ cholden. printed edition (ed. joseph petersen) of all six books as mysteriorum libri quinque (magnum opus hermetic sourceworks number 20. felindenys, wales: magnum opus hermetic sourceworks, 1985. a reprint by red wheel/ weiser has been advertised for february, 2003. liber scienti, auxilii, et victori terrestris. 49 claves angelic anno 1584 cracovi. tabulorum bonorum angelorum invocationes. de heptarchia mystica. these four ms books are digested from dee s spirit diaries and together comprise bl sloan

l, mn: llewellyn publications. revised 6th edition; originally published chicago: aries press (4 vols, 1937-40. rowe, ben: enochian magick reference. revision 1.0, 1988; online at: http//w3.one.net/ browe/pdf/enochian magic reference.pdf turner, robert (1989: elizabethean magic: the art and the magus. shaftsbury: element (1983; ed/ trans) the heptarchia mystica of john dee. edinburgh: magnum opus hermetic sourceworks. expanded reissue, wellingborough, northants: aquarian, 1986. tyson, donald (1998: enochian magick for beginners. st paul, mn: llewellyn publications. zalewski, pat (1990: golden dawn enochian magic. st paul, mn: llewellyn( second edition 1994. finally i will warn the reader that schueler& schueler s enochian books for llewellyn should not be regarded as a reliable source of i

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ct: to satisfy: godhead by: uniting it: with the: universe: iota-alpha-digamma varies in significance with successive aeons. 33 "aeon of isis" matriarchal age. the great work conceived as a straightforward simple affair. we find the theory reflected in the customs of matriarchy. parthenogenesis is supposed to be true. the virgin (yod-virgo) contains in herself the principle of growth- the epicene hermetic seed. it becomes the babe in the egg (a- harpocrates) by virtue of the spirit (a= air, impregnating the mother--vulture) and this becomes the sun or son( digamma= the letter of tiphareth, 6, even when spelt as omega, in coptic. see 777 "aeon of osiris" patriarchal age. two sexes. i conceived as the father-wand (yod in tetragrammaton. a the babe is pursued by the dragon, who casts a flood

. their inhabitants are formless, free of space and time, and distinguished by incomparable brilliance. there are also a number of sub-planes, as, for example, the alchemical. this plane will often appear in the practice of "rising on the planes; its images are usually those of gardens curiously kept, mountains furnished with peculiar symbols, hieroglyphic animals, or such figures as that of the "hermetic arcanum, and pictures like the "goldseekers" and the "massacre of the innocents" of basil valentine. there is a unique quality about the alchemical plane which renders its images immediately recognizable. 150 there are also planes corresponding to various religions past and present, all of which have their peculiar unity. it is of the utmost importance to the "clairvoyant" or "traveler in

f the following description to establish it as essentially a branch of the subject, and to show that it may be considered simply as a particular case of the general proposition- differing from evocatory and talismanic magick only in the values which are represented by the unknown quantities in the pantomorphous equations. there is no need to make any systematized attempt to decipher the jargon of hermetic treatises. we need not enter upon an historical discussion. let it suffice to say that the word alchemy is an arabic term consisting of the article "al" and the adjective "khemi" which means "that which pertains to egypt<egyptian matter. the assumption is that t

arch (by profane scholars) leaves it still doubtful as to whether alchemical treatises should be classified as mystical, magical, medical, or chemical. the most reasonable opinion is that all these objects formed the preoccupation of the alchemists in varying proportions. hermes is alike the god of wisdom, thaumaturgy, therapeutics, and physical science. all these may consequently claim the title hermetic. it cannot be doubted that such writers as fludd aspired to spiritual perfection. it is equally sure that edward kelly wrote primarily from the point of view 183 of a magician; that paracelesus applied himself to the cure of disease and the prolongation of life as the first consideration, although his greatest achievements seem to modern thinkers to have been rather his discoveries of opi

ot exist. it is a false name invented by the black brothers to imply a unity in their ignorant muddle of dispersions. a devil who had unity would be a god<"the devil" is, historically, the god of any people that one personally dislikes. this has led to so much confusion of thought that the beast 666 has preferred to let names stand as they are, and to proclaim simply that aiwaz- the solar-phallic-hermetic "lucifer" is his own holy guardian angel, and "the devil" satan or hadit of our particular unit of the starry universe. this serpent, satan, is not the enemy of man, but he who made gods of our race, knowing good and evil; he bade "know thyself" and taught initiation. he is "the devil" of the book of thoth, and his emblem is baphomet, the androgyne who is the hieroglyph of arcane perfecti

se stories are of great magical interest. the writings of william o'neill (blake. invaluable to all students. the shaving of shagpat, by george meredith. an excellent allegory. lilith, by george macdonald. a good introduction to the astral. la-bas, by j. k. huysmans. an account of the extravagances caused by the sincomplex. the lore of proserpine, by maurice hewlett. a suggestive enquiry into the hermetic arcanum. en route, by j. k. huysmans. an account of the follies of christian mysticism. sidonia the sorceress, by wilhelm meinhold. 213 the amber witch, by wilhelm meinhold. these two tales are highly informative. macbeth; midsummer night's dream; the tempest, by w. shakespeare. interesting for traditions treated. redgauntlet, by sir walter scott. also one or two other novels. interesting

the nile valley; the "celtic" plane, close akin to 249 "fairyland, with a pagan pantheism as its keynote, sometimes concealed by christian nomenclature: the "alchemical" plane, where the great work is often presented under the form of symbolically constructed landscapes occupied by quasi-heraldic animals and human types hieroglyphically distinguished, who carry on the mysterious operations of the hermetic art. there are also "planes" of parable, of fable, and of folk-lore; in short, every country, creed, and literature has given its characteristic mode of presentation to some "plane" or other. but there are "planes" proper to every clairvoyant who explores the astral light without prejudice; in such case, things assume the form of his own mind, and his perception will be clear in proportio

ALEISTER CROWLEY THE I CHING

kill those who would thwart these rights "the slaves shall serve- al. ii. 58 "love is the law, love under will- al. i. 57. aleister crowley ve- al. ii t "the i ching" by the master therion (aleister crowley, inputed for the o.t.o. with a revision to the name of hexagram 51 of the brock publishing edition by the very excellent& perfect prince and reverend senior; knight of the red eagle, knight hermetic philosopher- senator steven santiago. completed may 1, 1989. uu the i ching a new translation of the book of changes by the master therion introduction the yi king is mathematical and philosophical in form. its structure is cognate with that of the qabalah; the actual apparatus is simple, and five minutes is sufficient to obtain a fairly detailed answer to any but the most obscure questio

ALEISTER CROWLEY THE LOST CONTINENT

ty of the married which opposes the customs of atlas to those of any other race on earth. but the considerations which established it have yet to be discussed. i will not insist on that gross and cynical point of view which might perceive in english marriage today a practical vindication of the atlantean position. on the contrary, in atlas marriage formed the loftiest of ideals. it resembles the 'hermetic marriage' of certain alchemists. the bond between the parties was only stronger for the absence of the lower link. the idea underlying this was in the main a particular case of the general proposition that whatever was natural should be transcended. as will be seen in the final chapter, the very stigma of success in their great work was the transcending of the sexual process. the bond of

ALEISTER CROWLEY THE QABALAH

ry published as the sorrow of search in time and the gods t.s* the complete dictionary, begun by frater i. a, continued by fra. p. and revised by fra. a. e. g. and others, will shortly be published by authority of the a\a\ a.c [it was published in equinox i (8] 59 i.e, the chald an oracles, whose ascription to zoroaster is late (medieval/ renaissance; fragment 186 in the westcott edition. cf. the hermetic discourse the eighth reveals the ninth (nhc vi 52.1 63.32; in some versions of hermeticism and graeco-egpytian magick the 9th sphere (counting upwards) lies beyond the sphere of the planets and fixed stars and is the realm of the divine t.s. liber lviii 34 scholion g. 9= f, a serpent. and the serpent is the holy ur us, upon the crown of the gods. scholion d. 9= ix= the hermit of the tarot

ALEISTER CROWLEY THE SWORD OF SONG

e swarthy red of hate in a man s cheek, and darkened utterly. foaming at the fouth the wretched jehjaour clutched at air and fell prone. iii. to what god should he appeal? his own, hanuman, was silent. sacrifice, prayer, all were in vain. so jehjaour gnashed his teeth, and his whole force went out in a mighty current of hate towards his former friend. 1 allan macgragor bennett (whose motto in the hermetic order of the golden dawn, was iehi aour, i.e. let there be light, now ananda metteya, to whom the volume in which this story was issued is inscribed. 2 taphtatharath [more usually taphthartharath t.s, the spirit of mercury. now hate hath power, though not the power of love. so it came about that in his despair he fell into a trance; and in the trance mara1 appeared to him. never before ha

ALEISTER CROWLEY EQ I 5

paracelsus the great, now for the first time translated into english. edited, with elucidatory notes, a copious hermantic vocabulary and index, by a. e. waite. 2 cols. 4to "cloth" 1894 (published "2 12"s" 6"d" jennings (hargrave. the rosicrucians, their rites and mysteries. thick 8vo, 4"th and last edition, revised. half-morocco, t.e.g, n.d" 7"s" 6"d" portion of contents- ever-burning lamps- the hermetic philosophers- the hermetic brethren- mystic history of the fleur-de-lis- sacred fire- fire-theosophy of the persians- ideas of the rosicrucians as to the character of fire- monuments raised to fire-worship in all countries- druidical stones and their worship- the round towers of ireland- cabalistic interpretations by the gnostics- mystic christian figures and talismans- the rosy cross in

ALEISTER CROWLEY EQUINOX EQ I 2 2

king for thee without, and yet thou hast thy habitation within me, if only i desire thee and pant after thee. i went round the streets and squares of the city of this world seeking thee; and i found thee not, because in vain i sought without for him who was within myself" 238 the neophyte it was on november 18, 1898, that through the introduction of fra. v.n, and under his guidance p. entered the hermetic order of the golden dawn, and became a neophyte in the grade of 0= 0 in the outer. it may be of some interest to the reader, and also it may in some ways help to elucidate the present chapter, if a short account of the origin of this order is first entered upon. but it will be understood that the following historical sketch, as well as the accounts we are about to give of the rituals them

s themselves, are very much abbreviated and summarised, when we state that, the actual mss. in our possession relating to the g. d. occupy some twelve hundred pages and contain over a quarter of a million words. the official account of the g. d (probably fiction) known as "the historical lecture" written and first delivered by fra. q.s.n, runs as follows "the order of the g. d. in the outer is an hermetic society which teaches occult science or the magic of hermes. about 1850 several french and english chiefs died and temple work was interrupted. such chiefs were eliphas levi, ragon, kenneth r. h. mackenzie, and fred hockley. these had received their power from even greater predecessors, 239 who are traced to the fratres rosa("sic) crucis of germany. valentine andrea("opera" a.d. 1614) has

\ banner of the east_ hiereus x hegemon. spirit- lamp [salt. lights. salt. unshaded_ stolistes kerux dadouchos_ diagram 11. arrangement of the temple in the 1= 10 ritual (first part. the "hegemon" answering for him, says "by the guidance of adonai; by the possession of the requisite knowledge; by the dispensation you hold; by the secret signs and token of the 0= 0 grade, and by this symbol of the hermetic cross" the neophyte is then conducted to the west, and being placed between the mystic pillars, pledges himself to secrecy. the "hierophant" congratulating him, finally says "let the neophyte enter the path of evil" then the following takes place "hiereus" whence comest thou "kerux (for neophyte: i am come from between the pillars and seek the hidden knowledge in the name of adonai "hiere

tained by their aid. the two construed mean: life in light" illustration, approximated below: diagram 12. the flaming sword. illustration: approximated below\ diagram 13. the altar symbol in the 1= 10 ritual "this grade is especially referred to the element earth, and therefore, one of its principal emblems is the great watch-tower on the terrestrial tablet of the north. you will observe that the hermetic cross, which is also called fylfat. is formed of seventeen squares taken from a square of twenty- five lesser squares. 263 these seventeen squares represent the sun, the four elements, and the twelve signs. in this grade the lamps on the pillars are unshaded, showing that you have quitted the darkness of the outer" illustration. approximated below_ diagram 14. the hermetic cross. the neop

eh, meaning the veil of the tabernacle. 284 in and by this word the hierophant inductor declares the portal of the vault of the adepts duly opened. 25 for these signs "see" liber o, no. ii, vol. i, the equinox. 26 for these signs "see" liber o, no. ii, vol. i, the equinox. illustration on page 282 approximated below. 23th. 26th. 25th. 24th. 21st_ hb:mem hb:ayin hb:samekh hb:nun hb:koph_ pan devil hermetic later older imageof death typhon symbol form form daniel_ 15 key f liber 14th key asedin 13th key_ al. 36_ 4 =7_ associate adept hierophant ind'r. associate adept. c r. u incense e. p) d_ of diagram_ white pillar w of l banner of east a paths a t& grades m e p r_ seraphim seven kerubim_ palaces north etc. air of south briah_ air_ spirit_ dee central earth tablet fire/ water black pillar

il and fatal force. stoop not down unto that dark and lurid world, defile not thy brilliant flame with the earthy dross of matter. stoop not down, for its splendour is but seeming, it is but the habitation of the sons of the unhappy" the lamp and cup are then replaced, after which the following symbols are explained to the philosophus: the image of nebuchadnezzar's vision; the symbol of the great hermetic arcanum; the tablet of union between the four elements; the tablet of the symbolic latin names; the seven palaces of the briatic world; and the kerubim in the visions of isaiah, ezekiel and st. john. the hierophant inductor now congratulates the philosophus on the progress he has made, and proclaims him master of the 24th, 25th, and 26th paths in the portal of the vault of the adepts. aft

ALEISTER CROWLEY EQUINOX EQ I 3 2

i am the preparer of the pathway: the rescuer unto the light! out of the darkness let the light arise [raise hands to heaven] thou hast been blind and dead, o creature of talismans! now i say unto thee: receive thy life! receive thy sight! i am the reconciler with the ineffable! i am the dweller of the invisible "let the white brilliance of the "divine spirit""descend" part iii "the chymical and hermetic marriage of the eagle of the waters "with the soul of jupiter [purify the talisman with water and fire "q.f.d.r" i am the eagle of the waters, and my power is in the west "t.t.e.g" i am the soul of jupiter: in the sphere of tzedeq is my name confessed "p" i am the reconciler between you "q.f.d.r" my power is to give peace and sleep "t.t.e.g" my power is to give strength and health "p" i a

s" for this remark alone her final sentence should most certainly have been reduced. 61 because she had been afraid of them. 62 fra: ae.a. of the g. d. believes that some american members of the order met madame horos in new york, and from them it was that she obtained her knowledge. 63 probably after s.v.a. had given him the grade signs. 64 this explains the term "financial fraud" 65 d.d.c.f.'s "hermetic" wife: for a more correct account see "the humanitarian" vol. xvi. no. 2 "isis-worship in paris" 66 from this wonderful piece of logic one might be permitted to mistake n. for a member of the rationalistic press association. but he was only a 5= 6. that his actions may be meant to place his followers between the horns of a rational dilemma. 265 the disciple who can recognize christ in the

ALEISTER CROWLEY EQUINOX EQ I 3 3

ss this higher divine knowledge is approached in a frame of mind worthy of it. new pearl of great price: a treatise concerning the treasure and most precious stone of the philosophers; the original aldine edition of 1546, translated into english, with preface and index; the original illustrations, photographically reproduced. crown 8vo, cloth, 1894 (published 12s. 6d. net) 4s. 6d. paracelsus_ the hermetic and alchemical writings of aureolus philippus theophrastus bombast of hohenheim, called paracelsus the great, now for the first time translated into english. edited, with elucidatory notes, a copious hermetic vocabulary and index, by a. e. waite. 2 vols, 4to, cloth, 1894 (published 2 12s. 6d) 27s. 6d. alchemical writings of edward kelly, the englishman's two excellent treatises on the phi

ALEISTER CROWLEY EQUINOX EQ I 3

he a. a, and though he remains himself anonymous, he appears to be no mystery-monger. obviously he is widely read, but he makes no pretence that he has secrets to reveal. on the contrary, he says 'an indicible arcanum is an arcanum which "cannot" be revealed' the writer of that sentence has learned at least one fact not to be learned from books "g.c.j" rider's library of alchemical philosophy the hermetic and alchemical writings of aureolus philippus theophrastus bombast of hohenheim, called paracelsus the great, now for the first time translated into english. edited with a biographical preface, elucidatory notes, and a copious hermetic vocabulary and index, by arthur edward waite. in two volumes, dark red cloth, medium 4to, gilt tops, 25s. net. vol. i, 394 pp; vol. ii, 396 pp. the turba p

ry of transmutation. the antimonial fire-stone is said to cure diseases in man and to remove the imperfection of metals. the alchemical writings of edward kelly. from the latin edition of 1676. with a biographical introduction, an account of kelly's relations with dr. dee, and a transcript of the "book of st. dunstan" edited by a. e. waite. crown 8vo, 4s. 6d. net. a methodised summary of the best hermetic philosophers, including a discourse on terrestrial astronomy, in which the planets are replaced by metals, and instead of an account of stellar influences we have the laws governing metallic conversion. your fortune in your name, or kabalistic astrology. new edition, largely revised. demy 8vo, cloth gilt, 96 pp, 2s. 6d. net. by "sepharial" a manual of cartomancy, fortune-telling and occul

, largely revised. demy 8vo, cloth gilt, 96 pp, 2s. 6d. net. by "sepharial" a manual of cartomancy, fortune-telling and occult divination, including the oracle of human destiny, cagliostro's mystic alphabet of the magi &c &c. fourth edition, greatly enlarged and revised, by grand orient. crown 8vo, cloth gilt, 252 pp, 2s. 6d. net. collectanea chemica. being certain select treatises on alchemy and hermetic medicine. by eirenaeus philalethes &c. crown 8vo, 7s. 6d. net. contents_ the secret of the immortal liquor called alkahest_ aurum potabile_ the admirable efficacy of the true oil of sulphur fire_ the stone of the philosophers_ the bosom book of sir george ripley_ the preparation of the sophic mercury. the hermetic museum, restored and enlarged: most faithfully instructing all disciples of

alchemical tracts. translated from the latin and edited by a. e. waite. with numerous most interesting engravings. fcap. quarto, 2 vols. very scarce, 35s. azoth, or the star in the east. a new light of mysticism. by arthur edward waite. imperial 8vo, pp. xvi+ 239. original edition in special binding. price 5s. a presentation of mystic doctrine and symbolism in the light of christian teaching and hermetic philosophy; evolution in the light of mysticism; the way of attainment; and the interior life from the mystic standpoint "note_ many old books on astrology and alchemical science are also kept "in stock. write for latest new and second-hand catalogues_ william rider& son, ltd, 164 aldersgate st, london. e.c. the star in the west by captain j. f. c. fuller""fourth large edition now in prep

to formulate therein the alchemic mercury: even the mercury of the philosophers (the residuum of the dead head is not to be worked with at present, but is to be set apart for future use) after the invocation of the alchemic mercury a certain brilliance should manifest itself in the whole fluid (that is to say, that it should not only be clear, but also brilliant and flashing. now expose it in an hermetic receiver for seven days to the light of the sun: at the end of which time there should be distinct flashes of light therein (or an egg philosophic may be used; but the receiver of the alembic, if closed stopped, will answer this purpose) t. now the residuum or dead head is to be taken out of the curcurbite, ground small, and replaced. an invocation of the forces of jupiter is then to be p

ALEISTER CROWLEY EQUINOX EQ I 4 3

n in the plates. among other authors both eliphas l vi and christian mention the "key of solomon" as a work of high authority, and the former especially refers to it repeatedly. jennings (hargrave. the rosicrucians, their rites and mysteries, fourth edition, revised, demy 8vo "with hundreds of illustrations. half morocco" 7"s" 6"d" some of the contents: critics of the rosicrucians criticized- the hermetic philosophers- fire- theosophy of the persians- drudical stones- the round towers of ireland- mystic christian figures and talismans- the rosy cross in indian, egyptian, greek, roman, and mediaeval monuments- the great pyramid- connexion between the templars and gnosticism- astro-theosophical system of the rosicrucians- robt. fludd- the holy greale- the round table- alchemy- the outline of

ALEISTER CROWLEY EQUINOX EQ I 6 2

hods given for their use; and students are recommended to make no use of these whatever unless this higher divine knowledge is approached in a frame of mind worthy of it- frank hollings, 7 great turnstile, holborn, w.c. jennings (hargrave. the rosicrucians: their rites and mysteries, thick 8vo, fourth an last edition, revised "half-morocco, t.e.g" n.d. portion of contents- ever-burning lamps; the hermetic philosophers; the hermetic brethren; mystic history of the fleur-de-lis; sacred fire; fire-theosophy of the persians; ideas of the rosicrucians as to the character of fire; monuments raised to fire- worship in all countries; druidical stones and their worship; the round towers of ireland; cabalistic interpretations by the gnostics; mystic christian figures and talismans; the rosy cross in

ALEISTER CROWLEY EQUINOX EQ I 6

g from his hand that sits, and shall sit when the usurping tyrant falls, can purge that wilderness of wills and wits, let spring that fountain in eternal halls. 14. and this: 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 thin

rom a large mass of inscriptions found in recent times, that the early christians made use of the very ancient societies, and by that course spread their doctrine. before the issue of the "unsealing" the same translator published the "magical message of ioannes" a translation of great value which receives much additional light from the later work, and the more so as it supplies, in a knowledge of hermetic greek, much meaning which escapes us in the authorised version. in the "unsealing" mr. pryse goes solid for the book, the whole book, and nothing but the book, as the veritable work of the apostle john, hence the clergy may extend a welcome hand to it. he quite believes it is a work of the apostle john, and defends the style; amongst these there are some doubtless who are narrow-minded, b

ALICE A BAILEY05 THE LIGHT OF THE SOUL

heir 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- the light of the soul copyright 1998 lucis trust good and right in themsel

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

the body, the phenomenal appearance. not much need be written here anent this, for the body nature and the form aspect have been the object of investigation and the subject of thought and discussion of thinking men for many centuries. much at which they have arrived is basically correct. the modern investigator will admit the law of analogy as the basis of his premises and recognise sometimes the hermetic theory that "as above, so below" may throw much light on the present problems. the following postulates may serve to clarify: 1. man, in his body nature, is a sum total, a unity- 26- a treatise on white magic copyright 1998 lucis trust 2. this sum total is subdivided into many parts and organisms. 3. yet these many subdivisions function in a unified manner and the body is a correlated who

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

body, phenomenal appearance not much need be written here anent this, for the body nature and the form aspect have been the object of investigation and the subject of thought and discussion of thinking men for many centuries. much at which they have arrived is basically correct. the modern investigator will admit the law of analogy as the basis of his premises and recognises, sometimes, that the hermetic theory "as above, so below" may throw much light on the present problems. the following postulates may serve to clarify: 1. man, in his body nature, is a sumtotal, a unity. 2. this sumtotal is subdivided into many parts and organisms. 3. yet these many subdivisions function in a unified manner, and the body is a correlated whole. 4. each of its parts differs in form and in function, but a

AN INTRO TO STUDY OF THE KABALAH

mation upon the subject has been enlarged by my membership of the rosicrucian society. yet the kabalistic books are so numerous and so lengthy, and so many of them only to be studied in rabbinic hebrew and chaldee that i feel to-day less confident of my knowledge of the kabalah than i did twenty years ago, when this essay was first published, after delivery in the form of lectures to a society of hermetic students in 1888. since that date a french translation of "the zohar" by jean de pauly, and a work entitled "the literature and history of the kabalah" by arthur e. waite, have been published, yet i think that this little treatise will be found of interest to those who have not sufficient leisure to master the more complete works on the kabalah. the old testament has been of necessity ref

est doctrines on a given point are sometimes very great, as is shown by a comparison of the books of the rabbis of different eras and schools. some of the kabalistic teaching has also never been printed nor published, and has been handed down even to this day from master to pupil only: there are some points not found in any hebrew book, which i myself have taught in the rosicrucian society and in hermetic lodges. an attentive study of some of these old mystical hebrew books discloses the existence of intentional "blinds" which appear to have been introduced to confine certain dogmas to certain students fitted to receive them, and to preserve them from promiscuous distribution and so from misuse by the ignorant or vicious. two or three centuries have now passed since any notable addition to

BEHOLDERS OF NIGHT

itchcraft tradition is a conglomeration of various magical traditions, the term witchcraft is as universal as its language. in the past, witchcraft and wicca was originally intended to be a shadow unto light way of living, from which the essence of the self is propagated in ones own will, desire and belief. as time moved forward, a watered down version of the craft from which was passed down from hermetic occultism and other pagan practices, brought much of the public essence of witchcraft to be a watered-down, sometimes spiritually impotent off shoot of christianity, which seemed to plague much of all western culture. in our primal selves, the forgotten areas deep within the mind, from which christianity could not pervert, leviathan guarded the gateway, and soon lilith and samael again em

BLAVATSKY H P ANTHROPOGENESIS

s (vide infra "the secret of satan) it explains, to begin with, the statement made in pymander: that the "heavenly man" the "son of the father" who partook of the nature and essence of the seven governors, or creators and rulers of the material world "peeped through the harmony and, breaking through the seven circles of fire, made manifest the downward-born nature* it explains every verse in that hermetic narrative, as also the greek allegory of prometheus. most important of all, it explains the many allegorical accounts about the "wars in heaven" including that of revelation with respect to the christian dogma of the fallen angels. it explains the "rebellion" of the oldest and highest angels, and the meaning of their being cast down from heaven into the depths of hell[[footnote(s* see "py

vehicle of the divine and innate wisdom, ingenerate in the enochs, the seers of that mankind. the fourth, which had tasted from the fruit of the tree of good and evil- wisdom united already to earthy, and therefore impure, intelligence* had consequently to acquire that wisdom by initiation and great struggle. and the union of wisdom and intelligence, the former ruling the latter, is called in the hermetic books "the god possessing the double fecundity of the two sexes" mystically jesus was held to be man-woman. see also in the orphic hymns, sung during the mysteries, we find[[footnote(s* compare ezekiel's vision (chap. i) of the four divine beings who "had the likeness of a man" and yet had the appearance of a wheel "when they went they went upon their four sides. for the spirit of the liv

ed, being the work of mystic greeks who lived in egypt. to this, one answer can be given- a direct proof that the egyptians believed in the secret doctrine is, that it was taught to them at initiation. let the objectors open the "eclogae physicae et ethicae" of stobaeus, the greek compiler of ancient fragments, who lived in the fifth century, a.d. the following is a transcription by him of an old hermetic fragment, showing the egyptian theory of the soul. translated word for word, it says "from one soul, that of all, spring all the souls, which spread themselves as if purposely distributed through the world. these souls undergo many transformations; those which are already creeping creatures turn into aquatic animals; from these aquatic animals are derived land animals; and from the latter

ies, how many more personages regarded as mythical* will one day become historical, those alone can tell who read the decrees of fate in the astral light. as the tenets of the eastern doctrine, however, have always been kept secret, and as the reader can hardly hope to be shown the original texts unless he becomes an accepted disciple, let the greek and latin scholar turn to the original texts of hermetic literature. let him, for one thing, read carefully the opening pages of the pymander of hermes trismegistus; and then he will see our doctrines corroborated in it, however veiled its text. there also he will find the evolution of the universe, of our earth (called "nature" in pymander) as of everything else, from the "moyst principle- or the great deep, father-mother- the first differenti

niversal teaching in antiquity (see ezekiel, ch. 1 "before the mathematical numbers" says proclus (in quinto libro, euclid "there are the self-moving numbers; before the figures apparent- the vital figures, and before producing the material worlds which move in a circle, the creative power produced the invisible circles" deus enim et circulus est, says pherecydes, in his hymn to jupiter. it was a hermetic axiom, and pythagoras prescribed such a circular prostration and posture during the hours of contemplation "the devotee must approach as much as possible the form of a perfect circle" prescribes the secret book. numa tried to spread among the people the same custom, pierius* tells his readers; and pliny says "during our worship, we roll up, so to say, our body in a ring, totum corpus circ

the teaching of christ, and by their interpretations they have degraded it in more than one way. they have forgotten the spirit of that universal symbol and have selfishly monopolized it- as though the boundless and the infinite can ever be limited and conditioned to one manifestation individualized in one man, or even in a nation! the four arms of the[[diagram" the decussated cross, and of the "hermetic" pointing to the four cardinal points- were well understood by the mystical minds of the hindus, brahmins and buddhists, thousands of years before it was heard of in europe; and that symbol was and is found all over the world. they bent the ends of that cross and made of it their swastica[[diagram] now the wan of the buddhist mongolian* it implies that the "central point" is not limited t

individual, however perfect. that the principle (god) is in humanity, and humanity, as all the rest, is in it, like drops of water are in the ocean, the four ends being toward the four cardinal points, hence losing themselves in infinity. isarim, an initiate, is said to have found at hebron, on the dead body of hermes, the well known smaragdine tablet, which, it is said, contained the essence of hermetic wisdom "separate the earth from the fire, the subtile from the gross. ascend from the earth to heaven and then descend again to earth" was traced on it. the riddle of the cross is contained in these words, and its double mystery is solved- to the occultist "the philosophical cross, the two lines running in opposite directions, the horizontal and the perpendicular, the height and breadth

BLAVATSKY H P COSMOGENESIS

ation will be made of all the principal adepts known to history, and the downfall of the mysteries will be described; after which began the disappearance and final and systematic elimination from the memory of men of the real nature of initiation and the sacred science. from that time its teachings became occult, and magic sailed but too often under the venerable but frequently misleading name of hermetic philosophy. as real occultism had been prevalent among the mystics during the centuries that preceded our era, so magic, or rather sorcery, with its occult arts, followed the beginning of christianity. however great and zealous the fanatical efforts, during those early centuries, to obliterate every trace of the mental and intellectual labour of the pagans, it was a failure; but the same

ion took place- when the figure became[[diagram, the circle, or sexless life modified or separated- a double glyph or symbol. with the races of our fifth race it became in symbology the sacr, and in hebrew n'cabvah, of the first-formed races* then it changed into the egyptian[[diagram (emblem of life, and still later into the sign of venus[[diagram] then comes the svastica (thor's hammer, or the "hermetic cross" now, entirely separated from its circle, thus becoming purely phallic. the esoteric symbol of kali yuga is the five-pointed star reversed, thus[[diagram- the sign of human sorcery, with its two points (horns) turned heavenward, a position every[[footnote(s* see that suggestive work "the source of measures" where the author explains the real meaning of the word "sacr" from which "sa

day" consisting of 1,000 aggregates of four ages, or 1,000 "great ages" mahayugas. let us now analyse the word or name manu. orientalists and their dictionaries tell us that the term "manu" is from the root man "to think; hence "the thinking man" but, esoterically, every manu, as an anthropomorphized patron of his special cycle (or round, is but the personified idea of the "thought divine (as the hermetic "pymander; each of the manus, therefore, being the special god, the creator and fashioner of all that appears during his own respective cycle of being or manvantara. fohat runs the manus (or dhyan-chohans) errands, and causes the ideal prototypes to expand from within without- viz, to cross gradually, on a descending scale, all the planes from the noumenon to the lowest phenomenon, to blo

ither and thither (in zigzags. the kabala figures it with the hebrew letter teth[[hebrew, whose symbol is the serpent which played such a prominent part in the mysteries. its universal value is nine, for it is the ninth letter of the alphabet and the ninth door of the fifty portals or gateways that lead to the concealed mysteries of being. it is the magical agent par excellence, and designates in hermetic philosophy "life infused into primordial matter" the essence that composes all things, and the spirit that determines their form. but there are two secret hermetical operations, one spiritual, the other material-correlative, and for ever united "thou shalt separate the earth from the fire, the subtile from the solid. that which ascends from earth to heaven and descends again from heaven t

nt of manifested divine thought in the esoteric doctrine, it represents the hosts of the higher creative dhyan chohans. simultaneously with the evolution of the universal mind, the concealed wisdom of adi-buddha- the one supreme and eternal- manifests itself as avalokiteshwara (or manifested iswara, which is the osiris of the egyptians, the ahura-mazda of the zoroastrians, the heavenly man of the hermetic philosopher, the logos of the platonists, and the atman of the vedantins* by the action of the manifested wisdom, or mahat, represented by these innumerable centres of spiritual energy in the kosmos, the reflection of the universal mind, which is cosmic ideation and the intellectual force accompanying such ideation, becomes objectively the fohat of the buddhist esoteric philosopher. fohat

with the elementary germs (b (a) the seven layu centres are the seven zero points, using the term zero in the same sense that chemists do, to indicate a point at which, in esotericism, the scale of reckoning of differentiation begins. from the centres- beyond which esoteric philosophy allows us to perceive the dim metaphysical outlines of the "seven sons" of life and light, the seven logoi of the hermetic and all other philosophers- begins[[footnote(s* madhya is said of something whose commencement and end are unknown, and para means infinite. these expressions all relate to infinitude and to division of time* from the sanskrit laya, the point of matter where every differentiation has ceased[[vol. 1, page] 139 from no-number to number seven. the differentiation of the elements which enter

innate, eternal, and self-existing ideas" of plato, now reflected by von hartmann. the "unknowable" of herbert spencer bears only a faint resemblance to that transcendental reality believed in by occultists, often appearing merely a personification of a "force behind phenomena- an infinite and eternal energy[[footnote(s* to this the late mrs (dr) kingsford, the able translator and compiler of the hermetic fragments (see "the virgin of the world) remarks in a foot-note "dr. menard observes that in greek the same word signifies to be born and to become. the idea here is that the material of the world is in its essence eternal, but that before creation or 'becoming' it is in a passive and motionless condition. thus it 'was' before being put into operation; now it 'becomes' that is, it is mobi

BLUE EQUINOX

e stories are of great magical interest. the writings of william o.neill (blake. invaluable to all students. the shaving of shagpat, by george meredith. an excellent allegory. lilith, by george macdonald. a good introduction to the astral. l -bas, by j.-k. huysmans. an account of the extravagances caused by the sin-complex. the lore of proserpine, by maurice hewlett. a suggestive enquiry into the hermetic arcanum. en route, by j-k. huysmans. an account of the follies of christian mysticism. sidona the sorceress, by william meinhold. the amber witch, by william meinhold. these two tales are highly informative. macbeth; midsummer night.s dream; the tempest, by w. shakespeare. interesting for traditions treated. redgauntlet, by sir walter scott. also one or two other novels. interesting for t

are concentrated the wisdom and knowledge of the following bodies: 1. the gnostic catholic church 2. the order of the knights of the holy ghost. 3. the order of the illuminati. 4. the order of the temple (knights templar. 5. the order of the knights of st. john. 6. the order of the knights of malta. 7. the order of the knights of the holy sepulchre. 8. the hidden church of the holy graal. 9. the hermetic brotherhood of light. 10. the holy order of rose croix of heredom. 11. the order of the holy royal arch of enoch. 12. the antient and primitive rite of masonry (33. 13. the rite of memphis (97. 14. the rite of mizraim (90. the equinox 198 15. the ancient and accepted scottish rite of masonry (33. 16. the swedenborgian rite of masonry. 17. the order of the martinists. 18. the order of the

vernance. the letters o.t.o. represent the words ordo templi orientis (order of the temple of the orient, or oriental templars, but they have also a secret meaning for initiates. 3. the order is international, and has existing branches in every civilized country of the world. 4. the aims of the o.t.o. can only be understood fully by its highest initiates; but it may be said openly that it teaches hermetic science or occult knowledge, the pure and holy magick of light, the secrets of mystic attainment, yoga of all forms. gnana yoga, raja yoga, bhakta yoga and hatha yoga, and all other branches of the secret wisdom of the ancients. it its bosom repose the great mysteries; its brain has resolved all the problems of philosophy and of life. it possess the secret of the stone of the wise, of the

ressed. 8. the whole of the knowledge dispersed among the bodies mentioned in paragraph 2 has been sifted and concentrated in the following degrees. the equinox 202 0 minerval. i m. ii m. iii m. iv p.m. companion of the holy royal arch of enoch. prince of jerusalem. knight of the east and of the west v sovereign prince of rose croix (knight of the pelican and eagle) member of the senate of knight hermetic philosophers, knight of the red eagle. vi illustrious knight (templar) of the order of kadosch, and companion of the holy graal. grand inquisitor commander, member of the grand tribunal. prince of the royal secret. vii very illustrious sovereign grand inspector general. member of the supreme grand council. viii perfect pontiff of the illuminati. ix initiate of the sanctuary of the gnosis

man or woman that is of full age, free, and of good report, has an indefeasible right to these degrees. beyond this, admission is only granted by invitation from the governing body concerned. 10.0. 5.0. 20.0. 2 2 0. 1 1 0. 4 4 0 knight of the east and of the west 5.0. 1 1 0. v sovereign prince of rose croix (knight of the pelican and eagle) 15.0. 26.0. 3 3 0. 5 5 0 member of the senate of knight hermetic philsophers, knights of the red eagle. 10.0. 2 2 0. vi illustrious knight (templar) of the order of kadosch, and compan-ion of the holy graal. grand inquisitor commander, member of the grand tribunal. prince of the royal secret 26.0. 26.0. 26.0. 31.0 36.0 36.0. 5 5 0. 5 5 0. 5 5 0. 6 6 0 7 7 0 8 8 0 vii very illustrious sovereign grand inspector general. member of the supreme grand counci

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

d luck to, its owner. in this sense a rosary, crucifix, st. christopher medal, etc, is a talisman. but, as you know, the most powerful magick is that done by the person affected. in the same way, the most powerful talisman is one actually made by the person who needs it. a talisman made by one person for another can never be as strong as a personally made one. according to the magickal order, the hermetic order of the golden dawn, a talisman is "a magickal figure charged with the force which it is intended to represent. it is so charged by (i) inscription, and (ii) consecration. it can be of any shape, but let's first look at the material of the talisman. a talisman can be of virtually any material paper, silver, copper, lead, stone but traditionally some substances are more appropriate th

CASE PAUL F THE BOOK OF TOKENS

ation of personality and the attainment of union with god. comment has been reduced to such explanation as seems required to make certain qabalistic terms intelligible to the uninitiated. paragraphs of the comment are numbered the same as the paragraphs of the text. dr. paul foster case founded builders of the adytum, a non-profit organization, in order to assure the survival and extension of the hermetic sciences, which the book of t o k e n s the adepts who had gone before him placed in his care. the modesty of this great soul is revealed by the fact that he rarely thought to put his signature to the voluminous writings and lessons on ageless wisdom which he left to posterity in the care of builders of the adytum. dr. case entered into his life's work at a very early age, due to his reca

CHRONOLOGIA RORISPERGIUS

d of 28 books probably with 24 chapters for each of the 24 of the letters of the greek alphabet including commentary on the letter omega(extant. the holy eucharist or mass, was regarded by c.g. jung as an alchemical work connected with the third century gnostic alchemist zosimos of panopolis, in whom he placed the historical point of the convergence of gnosticism and alchemy. zosimos accepted the hermetic teaching that the origin of the term "chemae" was from the books of the divine art of attaining immortality given to man by the fallen angels. 313: under emperor constantine, the edict of milan makes christianity a legal religion throughout the empire. a few years later, constantine begins building a new imperial capital on the bosphorus, which he modestly names constantinople. c.318 pach

f indian, greek and persian science. 787-886 abu ma'shar. persian astrologer. al-kindi's student wrote a "great introduction (ysagoga maiore) to astrology around 850 ce; a major source for medieval astrologers. a fusion of sabian hermeticism, persian chronology, islamic religious doctrine, greek science and mesopotamian astrology. identified idris with enoch and hermes. 796-861 dhu l-nun al-misri hermetic sufi from akhmim egypt, said to have studied with jabir b. hayyan al-kufi. 800-866 al-kindi wrote "on rays (de radiis. al-kindi's theory would tend to imply that the "occult qualities" of plants and stones are a kind of signification "all terrestrial things emit "rays" which exist everywhere simultaneously thereby permitting the magician who understands these things to effect change at a

and earth exist in a reciprocal relation to each other. more than this the human voice can effect change. thus the arts of the trivium (grammar, logic and rhetoric) have esoteric/magical correlates"-robert zoller 825 al-razi(abu bakr muhammad ibn zakariyya, born at rhagae near tehran 836 thabit ibn qurrah (thebit)exiled'sabian' of harran iun baghdad "we are the heirs and propagators of paganism" hermetic philosopher/priest and sabian scientist. 858- 929 abu abdallah mohammad ibn jabir al-battani. harran astrologer. c. 860: john scotus eriugena (c. 800-880) translates pseudo-dionysius's works into latin and adds a commentary. 873-950 al farabi islamic philosopher mystic influenced by plotinus. 875 d. abu yazid al-bistami sufi said to have first expressed symbolism of wine, cup, and cupbear

nine years and then, after having hands and feet cut off, executed "ana' al haqq "i am the truth. 931 sa'adiya gaon. first rendition of "sefer yetzirah" in egypt. 955 abu sahl dunash ibn tamim. sefer yetzirah published with gaon's commentary on the short version by tanin. 961 rasa'il-e-ikhwanus safa (epistles of brethren of purity "a mystical muslim order incorporating teachings from neoplatonic, hermetic, and even buddhist sources [netton 1991] and deriving from harran [nasr 1993: 25-104) an encyclopaedic work covering mathematics, astronomy, geography, music, ethics, philosophy, embodying the sum-total of knowledge that a cultured man of that age was supposed to acquire, the first 51 epistles lead up to the last, which is summation of all sciences. influenced al-ghazali and rashid al-din

-victor, writes the mystical ark, also known as benjamin major, and makes considerable use of pseudo-dionysius. 1160: birth of isaac the blind "the father of kabbalah" in provence. 1160-1170 yehuda ibn tibbon translates book of the duties of the heart by bahya ibn pequda which apparently was influenced by the rasa'il of ikhwan as-safa (encyclopaedia of the brotherhood of purity) and, possibly, by hermetic sources< bahya s the duties of the heart, written in arabic in around 1075, denote the first complete assimilation of muslim ascetic theology into judaism -s.d. goitein, ebrei e arabi, 1980, p. 179> 1162 to 1227- life of genghis khan, conqueror of china and russia, invader of europe and islamic empire, destroyer of assassin power. approximate beginnings of the wandering of the gypsies of

hat he and his followers, who have been preaching against cathar heresy in southern france for about a decade, will adopt the (pre-existing) rule of saint augustine and thus evades fourth lateran's ban on creating new orders; they are permitted to create the order of preachers. 1217 st. francis founded at vezelay the 1st house of his order. 1217 1270 abd al-haqq ibn sab'in influential sufi in the hermetic tradition. 1219-1295 roger bacon. thought to have composed a basic hebrew grammar. among bacon's disciples, the franciscans william de la mara, gerard of huy, and henry of cossey also demonstrated a good command of the hebrew language and a familiarity with various rabbinic commentaries on the bible -jeremy cohen "the friars and the jews",1982. 1220 prose edda. 1221 d. najm ad-din al-kubr

erchant peter of lucalongo. 1289-1298 peter john olivi led the spiritual party within the franciscan order 1290: all jews are expelled from england. many move to spain. c. 1290 master salion, a canon of padova, who was astrologer to ezzelino da romano, translated three small treatises on astrology, including the book of nativities of al-qabisi alcabitius; a small text from hebrew on geomancy; the hermetic book de stellis fixis(de stellis beibenis) of hermes and the de nativititatibus of albubather. 1291 abraham abulafia imre shefer. 3-fold unity of the sacred name 1292? abraham abulafia dies. attributed sha'are sedeq which concerns the anthropos composed of 10 sefirot. 1292 allocutio super significatione nominis tetragrammaton vilanova trinitarian proof in yhvh 1292 arnald villanova "alloc

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

er significant esoteric thinkers and groups which influenced the gathering nazi philosophy included the order of the oriental temple, which used sex as part of its rituals to create and harness the energy known as the vril, and two german esoteric 'magicians, guido von list and lanz von liebenfels. in his summer solstice celebrations, list used wine bottles on the ground to form the symbol of the hermetic cross, also known as the hammer of thor. it was the badge of power in the order of the golden dawn, and we know this symbol as the swastika. lanz von liebenfels (real name adolf lanz) featured the swastika on the flag which flew over his 'temple' overlooking the danube, and for these two black magicians it symbolised the end of christianity and the dawning of the age of the aryan supermen

ham lincoln has been explained by some as part of the struggle between competing secret societies, although i don't accept that. one of his close friends, pascal beverly randolph, revealed that lincoln was involved with a society called the brotherhood of eulis after being initiated into the secrets of "sexual magic" in the middle east. lincoln was also believed to be a high ranking member of the hermetic brotherhood of luxor or of the light.13 many of the famous political and economic faces of history and today are masks which hide their true nature and motivation. they are the apparently 'different' faces of the all-seeing eye network. we are watching actors on a stage and someone else is writing their script. rasputin, the so called mad monk of the history books, was neither mad nor 214

DAVID ICKE CHILDREN OF THE MATRIX

o-christian themes and they, too, trace their ancestry back to abraham in the old testament, the alleged origin of the hebrew belief system. muslims believe that abraham built the kaaba, the sacred shrine of mecca, and the focus of pilgrimage for muslims all over the world. but it was originally a pagan temple to goddess worship featuring the famous black stone. w. wynn westcott, a founder of the hermetic order of the golden dawn, wrote in his work, the magical mason, that the black stone was first used for pagan rituals. a stone is ancient symbolism for the penis and for this reason many religions were founded on a stone or a "rock, as with peter the rock and christianity. in the old testament tale of jacob, he anointed his stone with oil, which sounds like great fun. must try that one. t

ven him the means of communication with them. do not mourn for me; i shall have influenced history more than any other german."22 calling the demons 295 other significant thinkers and groups that influenced the gathering nazi philosophy were two german esoteric magicians, guido von list and lanz von liebenfels. at the summer solstice, list used wine bottles on the ground to form the symbol of the hermetic cross, also known as the hammer of thor. it was the badge of power in the order of the golden dawn and we know this symbol as the swastika, an ancient sun symbol of the atlanteans-phoenicians. the original swastika was right-handed which, in esoteric terms, means light and creation, the positive. the nazis reversed this to symbolise the left- hand path- black magic and destruction. lanz v

erent modes of thinking or software: either rigid, dual, typical of the solid state, or more fluid and thus tuned to cosmic oneness 'falling' 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

DAVID ICKE THE BIGGEST SECRET

trace their ancestry back to our old mate,abraham, who is said to have emerged from the sumerian city of ur and headed foregypt. they believe that abraham built the kaaba, the sacred shrine at mecca, and thefocus of pilgrimage for muslims all over the world. but it was in fact originally a pagantemple of goddess (semiramis) worship featuring the famous black stone. w. wynnwestcott, founder of the hermetic order of the golden dawn, wrote in his work, themagical mason, that the black stone supposed to have been brought to mecca byabraham, was used originally for ancient pagan ritual.29 again you see brotherhoodsymbolism in this new religion. the symbols of the crescent and the curved sword, thescimitar, are identified with the moon and venus, the morning star, the term used forlucifer. v enu

litical establishment.so the peoples underground was, and is, constantly attacked and pursued by thebrotherhood underground. some 250,000 were murdered for being wizards and witches,16730,000 of them in the british isles alone.27the freemasonic movement was to become a sort of central meeting place andcoordinator for the various elements of the brotherhood network. w. wynn westcott,founder of the hermetic (and satanic) order of the golden dawn, knew the truebackground to freemasonry because of his connections to the esoteric underground. hewrote in his work, the magical mason, that the freemasons originate from the essenes,the pharisee (levite) jews, the ancient mystery schools of egypt and greece, the v ehm-gerichte of westphalia, germany, the roman collegia, the french compagnons, andthe

ity of shamballa, the legendary home of the secret occult adepts or masters who aresaid to have secretly influenced world affairs throughout history. they are variouslyknown as the secret chiefs, the hidden masters, or the great white brotherhood andsome researchers believe they are the force behind the creation of the freemasons,sufis, knights templar, rosicrucians, theosophical society, and the hermetic order ofthe golden dawn.17 i think these people are reptilians, some of them anyway. roerichwas involved in the formation of the league of nations, the first attempt at worldgovernment, and supported the work of dr andrija puharich, a scientist who helped todevelop the psychic powers of a young israeli called un geller.18in britain, the round table-royal institute of international affairs

o quarrelling factions. other significant thinkersand groups which influenced the gathering nazi philosophy included the order of theoriental templars (oto, which used sex rituals to create and harness the energy knownas vril, and two german esoteric magicians, guido von list and lanz von liebenfels. inhis summer solstice celebrations, list used wine bottles on the ground to form thesymbol of the hermetic cross, also known as the hammer of thor. it was the badge ofpower in the order of the golden dawn and we know this symbol as the swastika, theancient sun symbol of the phoenician-aryans. lanz von liebenfels (real name adolflanz, used the swastika on a flag which flew over his temple overlooking the danube,and for these two black magicians it symbolised the end of christianity and the dawn

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

he adepts and sages, or the elect, and uses false explanations and misinterpretations of its symbols to mislead those who deserve only to be mislead; to conceal the truth, which it calls light, and draw them away from it [morals and dogma, p. 104-5, 3rd degree] albert pike specifically says in the above quote that masonry is a religion after the order of the satanic mysteries, the equally satanic hermetic philosophy, and alchemy. freemasonry like the public education system was designed to conceal certain secrets from the brethren in the visible organization. the elite masons are the ones who know the truth. this again is consistent with a secret society because there is a hidden agenda. of course it also explains why politicians have their own agendas, they are controlled by the elite mas

DIABOLUS

messanger rather than an author of any system. this is noted by his attribution of hamar at (magical name) as associated with the page card in the tarot. set s son anpu (anubis) in the system arranged by pace presents him as a magician and the opener of the ways. pace also wrote in necrominion a description of a so-called elaborate high sex magick ritual known as ankh ka. judging from the triple hermetic circle of hamar at the focus was spiraling energy through the self with the forces of the godforms, thus their masks signify deific power assumed by him or her who wore the mask. austin osman spare6 was an artist who captured images of set in sigillic forms in various publications. spare illustrated and practiced a form of sorcery which holds a strong foundation to modern luciferian pract

ord of sorcery, by his nature of opposition does the self grow stronger through the rebellion of stasis and the fall into darkness the face becomes a skull through self-love. modern sorcery and magick is very much driven by the gnosis of set, while hidden, one who has the eyes to recognize it obtains the luciferian and sethian potential. the witch cult in the 60 s was a growing scene of exploring hermetic occultists who have not yet thrown the drape of dullness which wicca later became. charles pace wrote to anton lavey in 1974 about gardner and wicca, mentioning that wiccan is a saxon word which means enlightened ones and not wise ones, referring to those who were enlightened from paganism to christianity. pace suggested that he gave the word wicca along with his associates to gardner, ap

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ter sex to indicate roughly "sibling" in the order of the astral star [o.a.s (q.v, an adelphon is the title of the first degree of membership, and correlates to the fire of earth in the sephiroth of malkuth (i.e. the russet colored quarter of malkuth. the primary principle of this grade is based on christian knighthood. adeptus minor: a term used to describe a learned and skilled magician. in the hermetic order of the golden dawn [g.d (q.v) the student of the order was first taught ritual magick once they entered into this degree, which was the first degree of the inner order, the roseae rubeae et aureae crucis [r.r. et a.c (q.v. aeon of horus: the age of oneness between human beings and god that follows after the aeon of osiris where human-god was a duality. according to aleister crowley

guardian (h.g.a: an expression meaning your higher self. to some practitioners, a more knowledgeable non-physical entity. contacting your holy guardian angel [h.g.a] is known as "the knowledge and conversation of your holy guardian angel" establishing this relationship is considered to be the same as achieving enlightenment or cosmic consciousness. the principle work of an "adeptus minor" in the hermetic order of the golden dawn. apport: from the french meaning "to bring. in spiritism (q.v, any object brought to a seance by a spirit (q.v) or entity from the spirit world or the astral plane (q.v. aquarius "the water-bearer" in astrology (q.v, the eleventh sign of the zodiac (q.v) having the qualities of fixed (q.v) and air (q.v) and is ruled by the planet uranus (q.v. on the rainbow wand (

ked woman serves as the altar, and other noxious substances is used including excrement, urine, and blood. black magick (q.v) is said to be practiced at these services. it had it's origins in decadent france but was so rare as to be virtually mythical. blavatsky, helena petrovna: a ukrainian woman who was the principle founder and guiding force behind the theosophical society. many members of the hermetic order of the golden dawn [g.d (q.v) were also members of this society. her importance is also due to two large books she wrote, isis unveiled and the secret doctrine. many mystical and occult writings or so-called "channeling" are directly or indirectly based on these two books. blood of the red lion: in sex magick (q.v) the semen. body, etheric: an emanation of all created things. halfwa

er magickal information compiled by a witch (q.v) or group of witches. it varies from coven (q.v) to coven. the books of shadows of gerald b. gardner (q.v.)and alex sanders (q.v) serve as the guides for their followers. b.o.t.a; builders of the adytum: an american mystical/magickal order/organization still in existence to this day, founded by paul foster case. paul foster case was a member of the hermetic order of the golden dawn [g.d (q.v. the b.o.t.a. was the first organization to present a deck of tarot (q.v) cards with the g.d. correspondences of hebrew letters to each major arcana (q.v) card. breaks: refers to interruptions in concentration. aleister crowley (q.v) gave techniques to develop concentration and overcome these breaks. many occultists feel that his techniques are too sever

dha is a title of accomplishment and of respect, and means "enlightened one" buddhism teaches freedom from attachment to worldly things by getting rid of suffering caused by one's desires- c- calls (keys, enochian: invocations (q.v) to the enochian (q.v) angels (q.v) dictated to john dee through his seer, the alchemist and rouge, edward kelley. the calls were used extensively in the magick of the hermetic order of the golden dawn [g.d (q.v, aleister crowley (q.v, and anton lavey. cancer "the crab" in astrology (q.v, the fourth sign of the zodiac (q.v) having the qualities of cardinal (q.v) and water (q.v) and is ruled by the planet luna (the moon (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color orange-yellow. keywords include: home, indistinct, protec

in true meditation (q.v. counterpart: the astral (q.v) level of an animate or inanimate material object. the counterpart can persist for some time after the material object, as such, has ceased to exist in the material world. also called the astral double. crowley, aleister [nee edward alexander crowley: many claim he was the most important magician of the 20th century. after training within the hermetic order of the golden dawn [g.d, he developed his own system of magick based upon ordo templi orientis [o.t.o] sex magickal secrets, g.d. techniques, his own channeled writings, and his own practical experiences. the order he founded was the argentium astrum [a.a. he is famous for his many writings, including the encyclopedia called the equinox, and magick: parts 1-4. cup: see chalice. curc

was a devout christian, who is best known for developing with his assistant (edward kelley) the enochian (q.v) system of ceremonial magick (q.v. the system might have died out with him, but was revived in part due to the work of an adversary (meric casaubon, d.d) who used dee's personal and magickal diaries as a basis for attacking those who practiced occult arts in his own treatise of 1659. the hermetic order of the golden dawn (q.v) found references to the enochian system, and greatly expanded it, making it the basis of their magical system. demon: from the greek meaning "spirit" in christian folklore, an evil spirit under the authority of satan (q.v. modern practice tends to distinguish "demon" from "daemon (q.v, the guardian angles (q.v) of the greeks. deosil: clockwise. the usual dir

DION FORTUNE MYSTICAL QABALA

iousness; or we may abstract human consciousness in terms of natural forces; both are legitimate proceedings in occult metaphysics, and the process yields some very interesting clues and some very important practical applications. we must not, however, make the mistake of the ignorant, and say a is b when we mean a is of the same nature as b. but equally we may legitimately avail ourselves of the hermetic axiom "as above, so below" because if a and b are of the same nature, the laws governing a can be predicated concerning b. what is true of the drop is true of the ocean. consequently, if we know anything concerning the nature of a, we may conclude that, allowing for the difference in scale, it will apply to b. this is the method of analogy used in the inductive science of the ancients, an

erwhelming influx of force characterises the transitional mode' of consciousness of this sphere on the tree. visions which maintain clearly outlined form throughout are characteristic of yesod. illuminations which have no form, such as those described by plotinus, are rising towards kether. 18. in tiphareth also are gathered up and interpreted the operations of the nature magic of netzach and the hermetic magic of hod. both these operations are in terms of form, though form predominates in the operation of hod to a, greater degree than in those of netzach. all the astral visions of yesod also must be translated into terms of metaphysics via the mystical experiences of tiphareth. if this translation is not made, we become hallucinated; for we think the reflections cast into the mirror of th

if we evade and avoid a thing, how are we to keep it clean and wholesome? the taboos of a primitive people have been altogether overdone in our civilised life, with disastrous consequences to the health and wholesomeness of humanity. 95. the symbols of malkuth are the altar of the double cube and the equal-armed cross, or cross of the elements. 96. the altar of the double cube is symbolic of the hermetic maxim "as above, so below" and teaches that what is visible is the reflection of what is invisible, and corresponds with it exactly. this cubical altar is the altar of the mysteries, in contradistinction to the table-altar, which is the altar of the [page 294] church. for the table-altar stands in the east, but the cubical altar stands in the centre. it is said to be in proper proportion

DION FORTUNE PSYCHIC SELF DEFENSE

st. consciousness, released from the sphere of earth, rises straight upwards to the sphere of the moon. this is the negative, feminine, receptive, psychic sphere. from thence it passes onwards to the sphere of the sun. this is the positive, masculine sphere of the higher consciousness, the vision of the seer as distinguished from the psychic. upon either hand the path is flanked by the spheres of hermetic wisdom and elemental beauty. these spheres, which have to do with the grades of initiation, need not concern us in the present pages. we shall only have to do with the sphere of the moon, luna, the mistress of the luna-tic. now luna was represented by the ancients under diverse forms as diana the chaste huntress, symbol of sublimation, and hecate, patroness of witchcraft and childbirth. w

DONALDTYSON AIQBEKER

, are inscribed. the letters are entered in sequence from right to left, after the manner of writing hebrew, until the nine cells of the grid are filled. then the next nine letters are entered, and finally the remaining four letters and the five final forms. this results in each cell of the grid containing three hebrew letters. aiq beker was used for a number of purposes by kabbalists and western hermetic magicians. foremostly, it is a way to occultly link sets of hebrew letters. the letters in each cell are assumed to be connected on some esoteric level, and therefore in a measure equivalent to each other. during kabbalistic manipulations of names and words of power, one letter in a cell can be substituted for another, allowing different interpretations and practical uses for the words in

DONALDTYSON MIRACLES

r, the god of the old testament was able to channel this primal source of divine energy for his own intentions, and was able to facilitate the use of this divine energy by his worshippers. skilled magicians can bypass the gods, the angels and the saints, and can access this primal creative and destructive power directly through their magic. so the priests of egypt intimated when they wrote in the hermetic books that man was above the gods, and could command the gods. every time someone works a ritual of magic successfully without relying on a prayer for aid from a particular deity or spiritual creature, the divine source is directly and independently accessed, and a miracle is produced. these miracles are usually quite small, but they are just as transcendent as the great miracles of bibli

DONALDTYSON NOMICON

icon phenomenon. here you will find a link to the complete text of lovecraft's brief bogus history of the necronomicon. concerning the curious connnecting thread that links gnostic theology, the book of enoch, the new testament book of revelation, the elizabethan magician dr. john dee and his communications with the enochian angels, the victorian era secret society of practical magic known as the hermetic order of the golden dawn, the magician and great beast aleister crowley, the dreamer and writer h. p. lovecraft, and the writer and magician kenneth grant (and perhaps i should not exclude myself from this list) read the essay "dr. john dee, the necronomicon, and the cleansing of the world- a gnostic trail" by colin low, to be found at a miscellany of essays. return h ahome resources demo

DONALDTYSON PENTA

omon in its earliest form was a pentagram. given its ancient history, the modern use and understanding of the symbol are surprisingly recent. it was not until the 19th century that the pentagram assumed the prominent place it now occupies in western practical magic. it was popularized by french occultists such as eliphas levi, and from this venue found its way into the system of magic used by the hermetic order of the golden dawn. the technique for using the pentagram in golden dawn magic has become almost a universal feature of all systems of magic in english-speaking nations over the past century. in the golden dawn, the quintessence or fifth element of light or spirit is associated with the single upper point of the pentagram. the remaining four elements are assigned the lower points in

DONALDTYSON SIGIL

rectly, it links the magic name of the magician with the supreme name of divine authority recognized by the magician, allowing the magician in his higher persona to channel the power of the divine name. often it bears the sigil of the magician's magic name along with the sigil or signature of the divine name. its shape depends upon the principles and practices of the magician who bears it- in the hermetic order of the golden dawn, each officer had his or her own lamen that way symbolically related to the tree of the sephiroth- but customarily it is worn as a medallion or pendent around the neck, over the heart-center. through the lamen the magician invokes the authority of god during ritual work. the lamen is both an expression of the magician's higher identity and a power object through w

DONALDTYSON VAMPIRES

pire and his or her victim can be recognized by their relative energy levels, by the subservience of the victim and dominance of the vampire, and by the colors and strengths of their auras (the aura of a psychic vampire is bright, flaring, florid, and feverish; the aura of the victim is dark, dirty, grey, spotted, and weak. the third type of true vampire is little known outside the circles of the hermetic arts. it is a type of parasitic spirit that feeds upon the vital energy of human beings. these spirit vampires are known by various names. often they adopt the opposite sex to their victim, since sexual energy is a highly concentrated food source, equivalent to sugar for the spiritual vampire. when these spirits do not assume human form they are called larvae. when they take on the form o

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ne of the oldest of all, and is attributed, as already stated, to the epoch of king gaga-makheru or menkheres. this chapter enjoyed a high reputation till a late period, for it is found on a stone presented to general perofski by the late emperor nicholas, which must have come from the tomb of petemenophis] in the el-assasif] and was made during the xxvith dynasty some more recent compiler of the hermetic books has evidently paraphrased it for the ritual of turin" bunsen, egypt's place in universal history, london, 1867, p. 1142. the block of stone to which dr. birch refers is described by gol nischeff, inventaire de la ermitage imp rial, collection gyptienne, no. 1101, pp. 169, 170. m. maspero thinks it was meant to be a "pr tendu fac-simil" of the original slab, which, according to the r

text after the mission of assa, and during the vith dynasty.[3] authorship of the book of the dead. like other works of a similar nature, however, the pyramid texts afford us no information as to their authorship. in the later versions of the book of the dead certain chapters[4] are stated to be the work of the god thoth. they certainly belong to that class of literature which the greeks called "hermetic"[5] and it is pretty certain that under some group they were included in the list of the forty-two works which, according to clement of alexandria,[6] constituted the sacred books of the egyptians.[7] as thoth, whom the greeks called hermes, is in egyptian texts styled "lord of divine books"[8 "scribe of the company of the gods"[9] and "lord of divine speech"[10] this ascription is well f

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

founded by aleister crowley (1875.1947) comprised of three orders: the silver star, the rosy cross, and the golden dawn. this society is also described as the great white brotherhood, although that is a term more properly applied by theosophists. the initials a a indicate argenteum astrum, and the triangle of dots signify a secret society connected with ancient mysteries. during his period in the hermetic order of the golden dawn (gd, crowley believed that he had reached the exalted stage of the silver star and was thus a secret chief of the golden dawn. after 1906 crowley launched his own order of the silver star, or a a, using rituals and teachings taken from the golden dawn. in march 1909 he began publishing the magazine the equinox, as the official organ of the a a, including rituals o

al research. it is surprising how little alteration is found throughout the period between the seventh and the seventeenth centuries, the heyday of alchemy, in the theory and practice of the art. the same sentiments and processes put forth by the earliest alchemical authorities are also found expressed by the later experts, and a unanimity regarding the basic canons of the art is expressed by the hermetic students of all periods, thus suggesting albigerius encyclopedia of occultism& parapsychology. 5th ed. 22 the dominance of the philosophical teachings over any scientific applications. with the introduction of chemistry as a practical art, alchemical science fell into disuse, already having suffered from the number of charlatans practicing it. here and there, however, a solitary student o

this medicine becomes a most potent agent in the exaltation of base metals. other modern authorities have denied that the transmutation of metals was the grand object of alchemy, and from reasons highlighted earlier, among others, inferred from the alchemistical writings that the object of the art was the spiritual regeneration of mankind. mary ann atwood, author of a suggestive inquiry into the hermetic mystery, and civil war general ethan allen hitchcock, author of remarks upon alchemy and the alchemists, were perhaps the chief protagonists of the belief that, by spiritual processes akin to those of the chemical processes of alchemy, the soul of man may be purified and exalted. both somewhat overstated their case in their assertion that the alchemical writers did not claim that the tran

achieving the grand arcanum. the transcendental view of alchemy, however, rapidly gained ground through the nineteenth century. among its exponents was a. e. waite, who argued, the gold of the philosopher is not a metal, on the other hand, man is a being who possesses within himself the seeds of a perfection which he has never realized, and that he therefore corresponds to those metals which the hermetic theory supposes to be capable of development. it has been constantly advanced that the conversion of lead into gold was only the assumed object of alchemy, and that it was in reality in search of a process for developing the latent possibilities in the subject man. at the same time, it must be admitted that the cryptic character of alchemical language was probably occasioned by a fear enc

of the nineteenth century, states that many french alchemists of his time regarded the discoveries of modern science as merely so many evidences of the truth of the doctrines they embraced. throughout europe, he said, the positive alchemical doctrine had many adherents at the end of the eighteenth century and the beginning of the nineteenth. reportedly, a vast association of alchemists called the hermetic society, founded in westphalia in 1790, continued to flourish in the year 1819. in 1837 an alchemist of thuringia presented to the societe industrielle of weimar a tincture he averred would effect metallic transmutation. about the same time several french journals announced a public course of lectures on hermetic philosophy by a professor of the university of munich. figuier further state

cumstances were not favorable the baser metals resulted. the desire of the old alchemists was to surprise nature s secrets, and thus attain the ability to do in a short period what nature takes years to accomplish. nevertheless, the medieval alchemists appreciated the value of time in their experiments as modern alchemists never do. figuier s friend urged him not to condemn these exponents of the hermetic philosophy for their metaphysical tendencies, for, he said, there are facts in our sciences that can only be explained in that light. if, for instance, copper is placed in air or water, there will be no result, but if a touch of some acid is added, it will oxidize. the explanation is that the acid provokes oxidation of the metal, because it has an affinity for the oxide which tends to for

f subatomic physics and nuclear fission, the transmutation of elements became a reality, culminating in the atomic bomb and atomic power stations, but the vast apparatus and energy needed to transmute elements has increased skepticism that the old alchemists ever succeeded in their dreams. the alchemical work gave way to ceremonial magic, which today carries most of what is left of the alchemical hermetic tradition. however, there have been a few contemporary figures who followed the alchemical metaphor. among these was frater albertus, who emerged in the 1970s as head of the paracelsus research society in salt lake city, utah. he wrote a number of books about his work, however these only hinted at any alchemical success. sources: albertus, frater. the alchemist of the rocky mountains. sal

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

and william charlton. arthur machen: a short account of his life and work. london, 1963. 951 sullivan, jack, ed. the penguin encyclopedia of horror and the supernatural. new york: viking, 1986. macionica slavonic name for a witch (see slavs) mackenzie, kenneth r(obert) h(enderson (1833.1886) prominent british occultist, an honorary magus of the societas rosicruciana in anglia, and a member of the hermetic society of the golden dawn. during 1858.59 he edited four issues of biological review, devoted to spiritualism, homeopathy, and electro-dentistry. mackenzie was born on october 31, 1833, in london. the following year his family lived in vienna, where his father, dr. rowland h. mackenzie, was assistant surgeon in the midwifery department at imperial hospital. mackenzie and his wife returne

rosicrucian. he resigned from the society in 1875 while preparing his royal masonic cyclopaedia. in subsequent years, he seems to have lived precariously on a modest income from journalism. he developed a system of astrological prediction of horse race winners and also became involved with the promotion of fringe masonic orders, such as sat b hai. he died july 3, 1886, before the formation of the hermetic order of the golden dawn, but was claimed posthumously as an adept of the order (together with levi and hockley) by w. w. westcott, one of the founding chiefs, presuming a continuity of occult tradition through rosicrucianism. sources: mackenzie, kenneth. royal masonic cyclopaedia. 1877. reprint, new york: sterling publishing, 1987. mackenzie, william (1877) british biologist and writer

uminated by a high mystical ideal and those persons of doubtful occult position, like the comte de saint germain and others. magic encyclopedia of occultism& parapsychology. 5th ed. 958 at the beginning of the seventeenth century there were many great alchemists in practice who were also devoted to research on transcendental magic, which they carefully and successfully concealed under the veil of hermetic investigation. these included michael maier, robert fludd, cosmopolite, jean d espagnet, samuel norton (see thomas norton, baron de beausoleil, j. van helmont, and eirenaeus philalethes (see also alchemy. the eighteenth century was rich in occult personalities, for example, the alchemists lascaris martines de pasqually and louis claude de saint-martin, who founded the martinist school, wh

modern revivals of magic during the 1890s there was a revival of interest in ritual magic in europe among both intellectuals and traditional occultists. this occult underground permeated much of the intellectual life and progressive movements in europe, in contrast to the more popular preoccupation with spiritualism and table turning. symbolic of this magic revival was the founding of the famous hermetic order of the golden dawn, which numbered among its members such individuals as annie horniman (sponsor of the abbey theatre, dublin, florence farr (mistress of george bernard shaw, s. l. macgregor mathers, william butler yeats, arthur machen, and arthur edward waite. another famous member was the magician aleister crowley, who left the order to found his own organization, a a, and then be

the 1920s and 1930s, but were deplored by polite society, which regarded such occultists as scandalous misfits. a second wave of popular occultism flared up in the 1950s in britain and north america, fueled largely by reprints of key books published during the 1930s. this modern interest in magic, however, had little in common with the outlook and ideals of medieval magicians and followers of the hermetic art. it stemmed largely from the trendiness of postwar affluence and the desire for sensationalist indulgence. the occult explosion led in the 1960s to satanism and black magic cults. much of modern occultism has been influenced by the use of mindaltering drugs. during this modern period, one long-kept secret of occultism became generally discussed.that of the importance of sexual energy

nent having been aleister crowley. this system is often seen as a derivative of tantra, but in fact has quite different origins. since the 1970s, western sex magick and tantra have been the subject of many books and articles, and sycretistic forms of sexually oriented practices have begun to emerge. maitland, edward (1824.1897) co-founder with anna bonus kingsford of esoteric christianity and the hermetic society. born october 27, 1824, at ipswich, england, maitland graduated from caius college, cambridge, 1847. he intended to become a clergyman, but had many reservations about the church, and instead spent some years traveling in california and australia, studying life firsthand. upon returning to england, he devoted himself to developing the intuitional faculty as to find the solution of

memorable provinces, relating to witchcraft and possessions. boston, 1689. the wonders of the invisible world. observations as well historical as theological, upon the nature, the number, and the operations of the devil. boston: benjamin harris, 1693. mather, increase. essay for the recording of illustrious provinces. boston, 1684. mathers, moina (1865.1928) moina mathers, a leading member of the hermetic order of the golden dawn (hogd, was largely responsible for the rituals of this ground-breaking magical organization. born on feburary 28, 1865, as mina bergson, she was the daughter of jewish parents and the sister of noted philosopher henri bergson. her brother was a professor at the university of paris, the winner of a nobel prize (1927, and president of the society of psychical resear

ESOTERISM AND THE LEFT HAND PATH

(to distinguish it from non esoteric initiations, of which four are primary. the criterias listed are 1) the correspondences, 2) the living nature, 3) conceptions and intermediation. 4) the experience of transmutation, and 5) accordances and 6) transference. 1) the correspondences are the thought of hidden connections between the visible and invisible parts of the universe, in accordance with the hermetic motto as above so below. there are connections between minerals, the human body and the planets etc. 2) the living nature is based on the view of the cosmos as a manifold and hierarchic unity where nature has an important position next to god and man. nature is permeated with a light or a fire and is rich in potential experiences and should be read as a book. but faivre means, which is im

hy of dragon rouge. correspondences are the basis of ritual magic and for the practice of the left hand path. the first of the five elementary draconian principles is: all is one. this is an alchemical formula which in alchemistical symbols can be found next to ouroborossymbols: pictures of dragons or serpents biting their tails. the formula is in greek en to pan and is pivotal in alchemistic and hermetic philosophy. in the system of the left hand path this formula is interpreted as the divine fire is found in man as a reflection of the divine force outside us. in draconian terms this is called the outer and the inner dragon. this corresponds to the tantric thought of brahman/parakundalini which exists inside man as the atman/shaktikundalini. it also corresponds to the luciferian light or

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

uality, unprecedented in its clarity and breadth, and largely proprietary. dozens of the diagrams in the work of the chariot editions could not be found in any other books on the subject. while many books i reviewed claimed to be presenting the ideas and practices of the mystical qabalah, i found that most of them were eclectic admixtures of occult information and practices drawn largely from the hermetic qabalah. with all due respect, i found much of the material in the rabbinical writings to be obscure, convoluted, and quasi-philosophical. few of the rabbinical sources described actual mystical practices. those that did were often hard to follow, and provided little explanation about what happens when you ascend the tree. as i searched through miles of print on jewish mysticism, and dige

vember 23, 2000 4' 8: h" 2: 2 2:e 8- in the early 1970 s, the work of the chariot trust published a landmark series of translations of the primary hebrew and aramaic works of the mystical qabalah, many of which had never been rendered into english. until that time, most books in english on the qabalah were written either by scholars, who approached it from a pedagogical or historical angle, or by hermetic/practical qabalists who framed it within an occult perspective. the work of the chariot was rooted in the oral teachings of an accomplished mystic who was a genuine master of the tree of life, a real man of the ayn. the emphasis of his teaching was to engage in practices that would lead each individual to their own experiential understanding, their own ascent of the tree. this book is the

children of abraham developed and took shape through successive transmissions of the universal mystical spirituality by adam, abraham, mosheh (moses, yeshuvah' 8: h" 2: 2 2:e 8 (jesus, and mohammad. the ensuing discussion addresses a number of basic questions: e what is the universal mystical qabalah of the children of abraham? e in what ways is the mystical qabalah distinct from the practical or hermetic kabbalah? e in what ways is the mystical qabalah distinct from the rabbinical jewish kabbalah? e what is the relationship between the mystical qabalah and mystical christianity? e what is the relationship between the mystical qabalah and sufism? e what are the similarities between the mystical qabalah and north indian tantra? chapter one concludes with a comparison between the qabalistic

s a central feature of the mystical tradition that lies at the heart of the ancient hebrews. among students of qabalah, there is considerable confusion about the tree. this is due in no small measure to the many books on the subject that present various hybrid versions of the tree, and attribute to the tree a wide range of occult and mythological information not based in the qabalistic tradition. hermetic qabalists will find notable differences between the way the mystical qabalah correlates the hebrew letters with the gates on the tree and those commonly seen in occult books on the subject. the tree provides a map through the four qabalistic worlds and the shells of embodied existence (qlifoth, which are addressed in successive sections in this chapter. the tree also portrays what the fir

century after azulai, a sense of fear and taboo regarding the qabalah arose strongly once again among the rabbinate in reaction to the troubling popularity of the apostate sabbatai zevi. zevi was ascribed messianic stature by his prophet nathan of gaza, and embraced as such by several million followers spread across the middle east. the phenomenon of zevi was further compounded by the widespread hermetic adulteration of jewish qabalistic teachings by european occultists, and a growing tendency among christian cabalists to attempt to establish that the true hidden meaning of the qabalah supports the efficacy of christian dogma. the widespread anti-qabalistic sentiment promulgated by both the rabbinical and pauline orthodox authority has been accompanied by a considerable amount of misinfor

n unique totality archetypes, scriptures, messiahs and great souls, and styles of observances. the disciplines of the mystical qabalah are distinct from those practiced by magicians, wizards, and sorcerers who seek to acquire creative and/or destructive power, depending on what paths they traverse on the tree of life. the occult disciplines of wizards and magicians are often called the practical, hermetic, or magical qabalah. practical qabalah has its ancient roots in the thirteen enochian keys of enoch son of qain, along with a highly eclectic admixture of material taken from egyptian, mesopotamian, and other non-hebrew sources. it is important 3' 8: h" 2: 2 2:e 8% not to confuse enoch son of qain with enoch son of yared. the former enoch was the grandson of adam and the son after whom qa

d with elohim and was transformed into metatron(]vruum).12 the thirteen enochian keys of enoch son of qain are reflected in such works as the book of the sacred magic of abramelin the mage, the greater and lesser keys of solomon, and medieval grimoires such as the armadel, goetia/lemegeton, etc.13 the primary text of the mystical qabalah that appears to occupy a central place of importance in the hermetic qabalah is the sefer yetzirah (book of formation. however, from what is written in many of the books of hermetic qabalah, it is apparent that the structure of the tree of life, nature of the inner court, and function of the lettergates as explicated by the sefer yetzirah are widely misunderstood. the two most prominent contemporary schools of practical or hermetic qabalah are the golden d

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

but full understanding eluded me. some major clue was missing. during the last twenty-five years certain scholars have been drawing attention to the significance of the influence of hermetism in the italian renaissance. the fundamental bibliographical studies of p. 0. kristeller have shown the importance and diffusion of ficino's translation of the corpus hermeticum. e. garin has subtly indicated hermetic strands in renaissance thought, particularly in his medioevo e rinascimento and in essays now republished in the book la cultura ftlosofica del rinascimento italiano. he also inspired a group of students to undertake detailed investigations of hermetic influence on individual writers, published as testi umanistici su vermetismo. several french scholars are aware of renaissance hermetism

book la cultura ftlosofica del rinascimento italiano. he also inspired a group of students to undertake detailed investigations of hermetic influence on individual writers, published as testi umanistici su vermetismo. several french scholars are aware of renaissance hermetism. in england, d. p. walker has examined the prisca theologia in an important article, and has analysed ficino's use of the hermetic asclepius in his book spiritual and demonic magic from ficino to campanella. this book brings out for the first time shades of difference in renaissance attitudes to magic and indicates the bearing of the subject on religious issues. no one had as yet spoken of bruno in connection with hermetism, nor, in spite of my interest in all these studies, did the possibility of such a connection o

ermetism, nor, in spite of my interest in all these studies, did the possibility of such a connection occur to me for some time. i had long known that bruno's works, particularly those on memory, are full of magic (a fact which did not escape lynn thorndike in his history of magic and experimental science) but i did not realise i* ix preface that his magic belongs with his philosophy as part of a hermetic philosophy. it was not until a few years ago that it dawned upon me, quite suddenly, that renaissance hermetism provides the long-sought-for major clue to bruno. the right key was found at last; my former bruno studies fell into place; and this book was written fairly quickly. it is obvious that the book is not a monograph on bruno; it sets out to do only what its title states, to place h

hilosophy. it was not until a few years ago that it dawned upon me, quite suddenly, that renaissance hermetism provides the long-sought-for major clue to bruno. the right key was found at last; my former bruno studies fell into place; and this book was written fairly quickly. it is obvious that the book is not a monograph on bruno; it sets out to do only what its title states, to place him in the hermetic tradition. before a final reassessment of bruno is possible other studies are necessary, particularly an elucidation of his place in the history of the classical art of memory which he transformed into a magico-religious technique. some of the references to bruno's mnemonics in the present book may seem rather obscure, but i hope to treat further of this subject in another book. there is

and x to walker; the theme of viii has been hinted at by garin. my knowledge of cabala is derived almost entirely from the works of g. g. scholem; my persistence in spelling the word in this way is part of the general plan of approaching the ancient wisdoms from the point of view of the renaissance; this is how pico and bruno spell it. the nine chapters on bruno present him as a variation on the hermetic-cabalist tradition. this is so revolutionary that i have not been able to use much of the vast literature on bruno, save for biographical and documentary material and some other works which are acknowledged in the notes. i have used g. aquilecchia's revised edition of the gentile edition of bruno's italian dialogues, x preface and aquilecchia's edition of the two newly discovered latin wo

acknowledged in the notes. i have used g. aquilecchia's revised edition of the gentile edition of bruno's italian dialogues, x preface and aquilecchia's edition of the two newly discovered latin works. the treatment of campanella as a sequel to bruno is new, though indebted to walker's analysis of campanella's magic and to the labours of l. firpo. the last two chapters emphasise the weakening of hermetic influence through the dating of the hermetica and its survival in esoteric writers and societies (both these points have been briefly indicated by garin. the emergence of seventeenthcentury thought in mersenne, kepler, and descartes is seen against the background of the hermetic tradition. there has inevitably been over-simplification in this account of an immensely complex theme, and my

e secret virtues of plants and stones and the sympathetic magic based on knowledge of such virtues, with the making of talismans for drawing down the powers of the stars, and so on. besides these treatises or recipes for the practice of astral magic going under the name of hermes, there also developed a philosophical literature to which the same revered name was attached. it is not known when the hermetic framework was first used for philosophy, but the asclepius and the corpus hermeticum, which are the most important of the philosophical hermetica which have come down to us, are probably to be dated between a.d. ioo and 300.3 though cast in a pseudo-egyptian framework, these works have been thought by many scholars to contain very few genuine egyptian elements. others would allow for some

FRATER ELIJAH ANGELS OF CHAOS

hyatt, ph.d. new falcon publications, 1996. revival of magick and other essays- aleister crowley. new falcon publications in association with oto, 1988. 777 and other qabalistic writings of aleister crowley. 1973 samuel weiser, inc. oto. the enochian world of aleister crowley. enochian sex magick- aleister crowley, lon milo duquette, christopher s. hyatt, ph.d. new falcon publications, 1991. the hermetic tradition symbols and teachings of the royal art- julius evola translated from italian by e.e.rehmus. inner traditions international, 1971. the goetia the lesser key of solomon the king- translated by samuel l. macgregor mathers, edited with an introduction by aleister crowley. samuel weiser, inc. 1995. the holy books of thelema the equinox volume 3 number 9- aleister crowley. samuel weis

FRATER U D PRACTICAL SIGIL MAGIC

hat important for sigil magic itself, we should not fail to mention his technique of atavistic nostalgia, which is certainly one of the most fascinating applications of sigil magic. furthermore, it marks its connection to shamanism and so.called gprimitive magic' two disciplines from which today's magicians can only profit. the main topic of the last chapter will concern planetary sigils from the hermetic tradition. although experts have been familiar with the method of their construction for decades, little or no relevant literature has as yet been made available to a wider public. it, therefore, seemed pertinent to treat this subject matter here. the reader will note that in this volume we concentrate on creating personal, that is to say, individual sigils. this is a completely different

illars, namely on will and on imagination. connected with these are analogous thinking and symbolic images. for example, agrippa uses a special sigil for each of the planetary intelligences. these are not, as has been assumed for quite some time, arbitrarily constructed, nor were they received by grevelation, h but rather they are based on cabbalistic considerations.5 4/ practical sigil magic the hermetic order of the golden dawn also employed sigils as gimages of the souls' of magical entities, which enabled the magician to establish contact with them; nonetheless, the technique of their construction was not explained. the same may be said for o.t.o. under crowley's leadership and for the fraternitas saturni under gregorius. the name agrippa already hints at the fact that magical sigils h

troke. if any one number is covered twic a in b to complete the picture, the followi consist of the magical cameas of the planets to constructing sigils with planetary cameas/ 109 figure 27 110/ practical sigil magic beside each numbered camea you will find a square containing the hebrew letters according to their numerical values, which may save you a lot of trouble constructing your sigils in e hermetic tradition. the illustrations are taken from grippa fs classic work de occulta philosophia (2nd vol, 1533. the rule of marking the beginning and the end of a planetary sigil, namely to sta t with a curlicue and to end with a stroke, has not been followed throughout. this may be due to agrippa fs intention of preventing any possible abuse. by marking the beginning and the end of such a sigi

magic serves the individual fs spiritual development as well. it can open completely new universes to us.an unlimited number of universes of experience.and eventually it will lead us back to the sources of magical power itself. salve atque vale! ubique daemon. ubique deus. 123 glossary a. a..astrum argentum or silver star. a magical group founded by aleister crowley based on the teachings of the hermetic order of the golden dawn. abramelin system.a potent cabbalistic system of magic. it involves six months in prayer, following which you achieve gthe knowledge and conversation of your holy guardian angel h this angel provides information on how to control demons so that they will bring you whatever you desire. agrippa.henry cornelius theophrastus bombastus agrippa von nettesheim (1486-1535

he book of the law, a revelation from an entity referring to itself as aiwass, the three short chapters in the book describe the end of the current aeon and the beginning and methods of the new aeon. aleister crowley.born edward alexander crowley (1875-1947, he is one of the most important and 125 126/ practical sigil magic controversial magical writers nd practitioners. he became a member of the hermetic order of the golden dawn but later left the order roup, the a..a. later he joined the ts head. a prolific writer chaos magic.of recent origin, this system of magic ocuse ian fs reality. order of the golden dawn.this group egan operation in 1888 and fell victim to schism and strife in 190 e and umerous others. teros).the pact is a loose conglomeration of groups and individuals practicing c

m rather than a traditional system. experimental and free form, chaos is the field of potential from which we can tap magical forces. dogmatic magic.this type of magic forces a practitioner to use symbols and systems that may or may ot be part of the magic n fraternitas saturni.the brotherhood of saturn is a german magical order. highly secretive, some of their teachings are just coming to light. hermetic b 0. its importance is in its unique combining of numerous magical systems into a coherent whole. its membership included william butler yeats, arthur machen, sax rohmer, macgregor mathers, dion fortune, aleister crowley, israel regardie, a.e. wait n iot (the magical pact of the illuminates of thana glossary/ 127 tually became its sole ader the greater key of olom .the philosophical belie

lves giving the meditator an idea with no simple answer on which to contemplate. the most famous is gwhat is the sound of one hand clapping? h lao-tse.founder of taoism. master therian.a name used by aleister crowley under which he wrote several of his most important books, including magic in theory and ractice. p mathers.samuel liddell macgregor mathers (1854-1918) was one of the founders of the hermetic rder of the golden dawn and even ole. through him came many of the unique and impressive rituals and magical techniques. the books he translated and edited on magic, including the sacred agic of abramein the mage, ms on and the kabbalah unveiled, have helped many to become magicians. his autocratic nature lead to schisms in the golden dawn, and he eventually had magical wars with aleister

FREEMASONS SATANISM AND SYMBOLISM

ated in hell. manly p. hall, 33rd degree mason, k.t, in his book, initiates of the flame boldly admits freemasonry is from hell "those who follow the path of faith (or the heart) use water and are known as the sons of seth, while those who follow the path of the mind and action are the sons of cain, who was the son of samael, the spirit of fire. today, we find the latter among the alchemists, the hermetic philosophers, the rosicrucians and the freemasons [p. 20] hall places freemasonry among the circle of the damned- sons of cain, who rebelled against god; alchemists who are known sorcerers, black magicians, and worshippers of satan, and the rosicrucians who have so desecrated the precious cross of jesus christ with pentagrams and hexagrams as to make you sick. hall's major revelation was

but, why should we be surprised, for albert pike told us that freemasonry is "identical to the mysteries" masonic emblem of square and compass depicting sex masonic authors boldly state that the symbolism of the traditional square and compass of freemasonry represents the heterosexual sex act. listen to albert pike explaining this fact to members of the 32nd degree "the compass, therefore, is the hermetic symbol of the creative deity, and the square of the productive earth or universe [morals and dogma, p. 850-1. therefore, the masons look at the compass as the male phallus and the square as the female vulva. as you look at the masonic emblem here, you can see the obvious penetration of the female square point by the points of the compass. one point of difference here is that the satanist

FULLER J F C SECRET WISDOM OF THE QABALAH

o the gabove h and the gbelow h. in gwho h created gthese h is to be found the origin of the word elohim, that is god (gods) for in hebrew gthese h is eleh (hla) and by adding mee (ym) we obtain elohim (myhla) the mee being reversed on account of its reflection. gand upon this secret the world is built. h 31 this same idea of equilibrium between who and what- upper and lower- is also found in the hermetic doctrines, which drew largely on qabalistic knowledge. all is expressed in one proposition: gthat which is above is like that which is below, and that which is below is like that which is above, for the fulfilment of the wonders of the one thing. h according to eliphas levi this universal principle is gthe telesma of the world h.32 to symbolize this supreme truth, hermes, so legend affirm

all we have explained is included in the words of the emerald tablet of hermes trismegistus: gthat which is above is like that which is below, and that which is below is like that which is above, for the operations of the wonders of the one thing. h gto deny hell h, writes eliphas levi, gis also to deny heaven h then he says: seeing that, according to the most exalted interpretation of the great hermetic dogma, hell is the equilibrating reason of heaven, for harmony results from the analogy of contraries, quod superius, sicut quod inferius. superiority presupposes inferiority; the depth determines the height, and to fill up the valleys is to efface mountains, so also to take away shadows would be to destroy light, as this is only visible by the graduated contrast of darkness and day; a un

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

e was made a member a meretwodays after first hearing of the order.on6 october 1902 he was given the official name of master basil, the honorary titleoflord tosspot, and the roleofarchivistof the order; as befitted a drinking society the minutes he kept werebothscrappyandallbutillegible. in addition to the 'rules and reasons' of his rabelaisian order, machen haddeviseda ritual for what he termed 'hermetic marriage!-a disreputableparody of the marriage service that he reserved for the amusement of his more intimate friends: waite, the shepherdess, christopher wilson, and an unidentified actresswhomthey called'thepage bertholde. waitesaysthat the hermetic marriages'tookplaceincontinentlywithno banns or preaching, and independent of the consent or knowledge of the parties, and he told machen

-a disreputableparody of the marriage service that he reserved for the amusement of his more intimate friends: waite, the shepherdess, christopher wilson, and an unidentified actresswhomthey called'thepage bertholde. waitesaysthat the hermetic marriages'tookplaceincontinentlywithno banns or preaching, and independent of the consent or knowledge of the parties, and he told machen that his 'rite of hermetic marriage was a rite of belial, at which he made much ado (diary,13and17octoberj902. all this was said,ofcourse,withhis tongue in hischeek-whereit presumably remained when he transcribed the ritualandaddedhisowncomments.'thehermetic ritualoffrater avallaunius'3seems to have been a seriesoflatin versicles and responses, accompanied by much drinking;butwaite's manuscript isillegible to such

the female from the male and then promises a spiritual union between the female partswiththe suggestion or the inference that there is a more fruitful union still possible between their male parts.if the words had been translated into literal deeds it would havebeenanextremelycuriousrite. machen and waite, however, werebothvery much concernedwithfemale partners. long before.the advent.ofmachen's 'hermetic marriage.-probably__frateravallauniusand roadofexcess' in1900-waitehad introduced dora to vivienne pierpont and persuaded her tojointhem for their drinking evenings at the cafe de i 'europe. dora was far from unwilling to escape from molesey and the ageing granville and the foursetoutto enjoy themselves.howthey did so is told in ahighlycrypticfashion inthehouseofthehiddenlight,an extraord

k inswordofwisdom,her biography of s. l. mcgregor mathers. in the course of this analysis she argued that the names in the book were applied to offices rather than to individuals and concluded that the text concerned, in part 'sexual congresswithpraeternatural beings (p. 288. an entertaining pointofview, no doubt,butfar from the truth. speculation onwhatmiss colquhoun would have made of machen's 'hermetic ritual' gives one considerable pause for thought.thetext of thehouseofthehiddenlightis in the formofthirty-five letters between filius aquarum (machen) and elias artista (waite, preceded by'thepastoral (waite's introduction, andtwoanalyses of the letters,'theaphorisms and maxims of the secret mystery' and'theversiclesand responses of the secret order'.theletters are all headedwithfantasti

as relieved, for he'outgrewthematter'and 'came to distrust its 'inspirational" manner. alchemywouldbe approached more dispassionately in thefuture-beginningwithlord stafford and hislexiconofalchemy.at anunknowndate in 1891, fitzherbert edwardstafford-jerningham255roman catholic gentleman and, from 1892, 11th baronstafford-wroteto waite for advice that would 'help him to reach the term of his long hermetic researches by directinghimonthetrue path leading to the transmutationofmetals'(sly,pp.128-9)-presumablyhe had readlivesofalchemysticalphilosophers.if waite 'could not, wouldnot,mustnottell himhowto makegold'he could yet help by arranging for the translationofalchemical.texts,beginningwiththelexiconofalchemyofmartin ruland. waite duly found a translator('a friendwithtime on his hands, adde

, and arranged for the text to beprinted-inan edition of only sixcopies-atlord stafford's expense. this idiosyncratic production, which was printed in 1892, was followed by a seriesof others, for each of which lord stafford supplied a translationbutwithout revealing the identityofthe translator. waite's task was editorial and proved to be a light one as the translation was extremely sound'fromthe hermetic point of view. he suspected that the translator was'therev.william alexander ayton, a member of theg:.d:.almostaborigine,a sound latin scholar and onewhohad been active for years in all the occult movements, thatofh.p.b (slt,-p.134);butin this he was wrong, and it ispossible-indeedprobable255that the translations were theworkof julius kohn, anemigreaustrian occultistwhodisputedwiththe the

near the perfection described in it as being attainable (issue of 8july1893, while the secular presstheend in view is identicalwithhermetists, theurgists, andwiththe ancient greek mysteries alike. it is the conscious and hypostatic union of the intellectual soulwithdeity, and its participation in the life of god;butthe conception included in this divine name is one infinitelytranscendental,and in hermetic operations, above all, it must ever be remembered that god iswithinus(lives,p. 16).94 a. e.waite-magicianofmanyparts_on parallel physical and psychical processes (although he never made their precise nature clear; that the alchemists had engaged in aphysicalas well as a spiritualworkoftransmutation; and that'thetruemethodof hermetic interpretation lies in a middle course.-the pathofmystic

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

rt1983this bookissoldsubjectto theconditionthat it shallnot,frywayojtradeorotherwise,be lent,re-sold,hiredout, orotherwisecirculatedwithoutthepublisher'spriorconsentin any form ofbinding orcaoerother than that inwhichit is published and without a similarconditionincludingthisconditionbeingimposedonthesubsequentpurchaser.british library cataloguing in publication data gilbert, r.a.thegolden dawn.1.hermetic order of the goldendawn-history135 -43bfi623267r7isbn0-852603260-357-5isbn0-852603260-278-1pbktheaquarianpressispart ofthethorsonspublishinggroupprinted and bound in great britaincontentspageforewordfryisraelregardie7introductioniichapter1.foundation132.creation253267 action 35 4. wisdom 4 6 5. power 58 6. emanation 69 7. kingdom81appendixatheanna sprengel letters 95appendixb'historical l

, nineteenth-century occultists could see them only as stemming from a vast antiquity:'therosicrucians of germany are quite ignorantoftheir origin; but by tradition, they suppose themselves descendants of the ancient egyptians, chal255 deans, magi and gymnosophists; and this is probably true" this yearning for along-anddistinguished-ancestry was present, too, in the latter-day rosicrucians of the hermetic orderofthe golden dawn, as it was in all the occult movements and secret brotherhoods of the last century, whether respectable freemasons claiming spiritual descent from the builders of king solomon's temple or madame blavatsky with her dubious claims for a theosophical wisdom born in lost ages.itwas possibly partofthe more general desire for respectability that characterized english occu

tialintelligencer(1801),gave as two of the purposes of his school 'to promote the discoveryof whatever may conduce to the perfection of man' and 'the promulgationofwhatever may conduce to the general happiness and welfare of mankind'.itis unlikely in the extreme that he intended this as a means of promoting illuminized radical politics. but whether one sees it as revolutionary or respectable, the hermetic orderofthe golden dawn was primarily a magical order and its deepest roots lay in the magical tradition, which in england meant the rosicrucian tradition, and in particular a certaindrsigismund bacstrom.ofbacstrom little is known save that he was of dutch or scandinavian origin, had travelled widely, to spitzbergen in1780and to mauritius in1794,and maintained a passionate interest in alch

ted that this tomb still exists, but its situation is only revealed to high continental adepts.'6thes.r.i.a. was much more homely and concerned less with spiritual philosophy than with more worldly pursuits. walter spencer, the masonic publisher and supplier of regalia, was greatly disappointed by them:'thedark conspirators of this mysterious association, engaged in the painful exploration of the hermetic sciences and forbidden arts, may beadeptsat extracting theelixirof lifefrom restaurant bills of fare, and in drawing sparkling discoveries from under the hermetic capsules ofheid255seck,roederer,andpommery-greno.insome respects their pro255 ceedings may emulate their prototype of the middle ages, being as profound and unintelligible a mystery to the world as to themselves. they have nothi

eastern wisdom and to seek instead a spiritual heritage nearer home.thiswas readily at hand in the personofanna kingsford, a seeress whose 'illuminations' on the mystical interpretationofchristianity were much in vogue. she had been, in1883and 1884, the presidentofthe london lodgeofthe theosophical society but resigned becauseofher dislike of the emphasis on eastern ideas and founded instead the hermetic society with the aimofpromoting western esoteric philosophy. this attracted many existing theosophists who agreed with her that the 'power and knowledgeofan unusual kind' displayed inisisunveiledwas due largelytoits western kabbalistic elements and that these more truly represented the theosophyofthe west than did the violently anti-christian esoteric buddhismofthe blavatsky camp.theywere

texts. english rosicrucians already knewoflevi's occult powers from a remarkable account of a visit to him by oneoftheir number, kenneth mackenzie, in1861.in levi's writings they would findtarotsymbolism, the makingoftalismans, the theoryofthe kabbalah and the concept of the astral light; allofwhich was to be part and parcelofthe systemofthe golden dawn. and among the speakers who lectured to the hermetic society were twl-'w. wynn westcott and s.l.macgregormathers255who followed its western path while retaining those featuresofthe parent theosophical society that they foundofvalue. as freemasons they recognized the valueofthe form of obligation that bound members to secrecy concerning certain teachings and to promise 'never to divulge certain signs and pass-words used by membersofthe socie

appeared inthetheosophist,and a. e. waite had published, in translation, an anthology of his kabbalistic and magical writings under the title ofthemysteriesofmagic.he was also conveniently dead and so could not dispute the claims made upon his behalf. in contrast to levi, william wynn westcott was little known, save to his fellow rosicrucians of the s.r.i.a. and to the members of anna kingsford's hermetic society, amongst whom he was respected as an authority on alchemy, and on kabbalistic and hermetic philosophy. westcott was born in1848,orphaned at an early age,butreceived a good education and qualified as a medical practitioner in1871.he practised with his uncle at martock in somerset, where he was made a mason in1872;butby1880he had moved to london, taken up his various occult pursuits

GILBERT THE MAGICAL MASON

ous papers25.an essay on the ancient mysteries269 26.a recent spiritual development287 27.an essay upon the constitution of man: spirit, soul, body296 28.man's blood and generation310introductionof all the actors in the bizarre pageant of the occult revival, william wynn westcott was the most unlikely: cautious, fearful and altogether too respectable, he yet created its most exotic structure, the hermetic order of the golden dawn.thetask of controlling the order proved, however,tobe far beyond the abilities of this timorous scholar, and it slipped from his grasp to fall into the hands of s.l. macgregor mathers, the magical genius who raised it to its greatest glory. but theorderneeded westcott, for he was its true rosicrucian: the physician and mystic who sought all his life for hermetic w

ld- and his uncle were surgeons. he studied medicine at university college hospital and after qualifying in 1871 he joined his uncle's practice at martock in somerset. in the same year he became a freemason and commenced his long and solid masonic career, but he did not begin his occult studies until 1879 when he 'went into a life of retirement at hendon, for two years, studying the kabbalah, the hermetic writings, and the works of a1chymists and rosicrucians .1this'retirement' was neither purely magical nor unproduc255 tive, for early in 1880 he joined the societas rosicruciana in anglia, translated into english the 'ethical' grade of the spurious'orderof (le philosophe inconnues) louis claude st8themagical masonmartin'[sicj'and married, no doubt taking some time to do what he observed in

on and was appointed a deputy coroner, becoming intimecoroner for north-east london, a post that he held until 1918. perhaps his professional preoccupation with death encouraged him to create lifeexnihilo,and this he did with startling success. realizing from his rosicrucian studies that a magical order would need a history, he set about creating a first-class pedigree for his own brainchild, the hermetic order of the golden dawn. his first creation, or contact on the inner planes if one prefers to suspend disbelief, was a rosicrucian adept named anna sprengel, whose address appeared on a collection of manuscript rituals allegedly discov255 ered in freemasons' hall- the famous cypher manuscript that was the foundation of the golden dawn system. westcott promptly wrote to his own creation a

tence of rosicrucian adepts. while not going to the lengths ofdrfelkin, who travelled about germany seeking the tomb of christian rosenkreuz, he believed that hidden knowledge was still to be found 'there must be a lot of rosie [rucian] mss lying hid in your country' he wrote to reuss 'make every effort to find some" for forty years westcott poured out a never-ending stream of books and papers on hermetic subjects, translations and editions of alchemical and kabalistic classics, textbooks in his professional field, and learned notes for masonic journals. many of his books are still in print, but the papers have been forgotten, buried in obscure and often privately printed journals.tounderstand the golden dawn, one must read what its creators wrote- not for the world at largebutfor the bene

mous, to avoid open persecution, while the authors who wrote in condemnation signed their names in full with many ecclesiastic titles. none of the minor clergy, whatever they thought or felt in private, dared publish any defence of a teacher or school which conflicted with the dominant faith: a few exalted clerics, priors and abbots, did, as i shall no doubt be reminded, both profess and practise hermetic science and alchemy;butthen an abbot- as he of spanheim, i mean the notable trithemius; or a prior like valentine; or a bishop, like he of ratisbon, albertus magnus, were living in safety among a crowd of retainers, and the holy father's arm was a long way off, and he did not unnecessarily degrade a priest of high rank unless for contumacy to some personal order- while on the other hand e

of this rose cross order, whose manifesto excited so great an interest.thebookfama fratemitatisnarrates that about the years 1375-1450, there flourished a very learned man, who, having spent many years in travel through the east- asia minor, chaldea, arabia and fez- came again to europe, and after a residence among the moors in spain, returned to his native state in germany, full-filled with the hermetic sciences and' capable in magical arts, which knowledge he had acquired by many initiations in eastern lands. he adopted a covered mystic name, as medieval teachers mostly did; the name he took was 'christian rosenkreuz, or christian rosy cross, or shortly c.r, with a signum or seal of a rose on a cross formed of six squares, such a cross as if closed up would form a cube. he settled in a

thefamaissued alone in 1610, was, when issued in 1614 in a revised form, bound up with a second tract, theconfessiofraternitatis.this is important, because the two works vary exceedingly as to matter and manner. the former treatsofthe 1450-80 period of europe, when roman catholicism was unchallenged except by mohammed255 anism, and by a few remaining descendants of the pagan philosophers, and by hermetic pupils: while theconfessio,issued in 1614, and no doubt then written -butit is anonymous- appeared after the throes of the reformation, and it is tinctured deeply with the notions of luther, and with protestant crudities: and so differs widely from the purely hermetico255 philosophic or gnostic-christian form of the earlier work. i have no objection to urge against the notion which has be

GILBERT THE SORCERER AND HIS APPRENTICE

ghland ancestry, and was, no doubt, highly amused by mathers' use of the motto of the clan macgregor 's rioghail mo dhream (royal is my tribe, on his election to the zelator grade" but for all the accompanying pretension, this was the most significant move of mathers' life, for within the s.r.i.a. he met both wynn westcott anddrwoodman, and slowly and carefully began to lay the foundations of the hermetic order of the golden dawn. from 1888 the story of macgregor mathers is the story of the golden dawn,butbefore then, in 1885, he had moved to london, joined anna kingsford's hermetic society, in which he delivered his first major lecture" and publishedthe kabbalah unveiled,his most successful and influential work.5and before 1888 he had met mina bergson, the sister of the philosopher henri

with equal enthusiasm helping to found the scottishlodgeof the theosophical society in 1884, to maintain its independence fromthelondonlodges and to preserve its emphasis on esoteric christianity. in 1890 he joined the isis-uraniatempleofthegolden dawn.iprogres255 sing wellenough to become imperator of the amen-ra temple when it was founded at edinburgh in 1893.norhadhe neglected his more general hermetic studies, contributing regularly to thetransactionsoithe, scottish lodge (of which he was now president) and issuing a strange book onthetrue churchofchrist(1893. his path through the goldendawn was somewhat tortuous, involving quarrels with his fellows in amen-ra, an ambivalent attitude towards mathers and a failed attempt to seize overall control of theorderin1902, after the schism of 19

problems of medieval, and indeed modern, history. and this we shall not do by talking glibly of ignorant superstitions, and relegating all the stories we have to the domain of folklore.itis a field of occultism well defined, and illustrated by a wealth of example, not difficult of access, and very well worth the working.[reprinted fromtheoccultreview,vol. xxv, no. 6(june1917),pp. 328-36.]17. the hermetic systemthis system is not to be found in any book. a knowledge of the system is acquired muchinthesameway that george smith readtheinscribed bricksthatcame from babylon and nineveh: the bricks were all broken to pieces, but he was lucky enough to find outthatthe same words, the same inscriptions, were written on a great many of these tablets; and so when a bit of the inscription was wantin

icks were all broken to pieces, but he was lucky enough to find outthatthe same words, the same inscriptions, were written on a great many of these tablets; and so when a bit of the inscription was wanting in one, he was able to supply it, or partially. supplyitfrom another. so, putting one with another. he managed to read out complete inscriptions in various places. thus we have to trace out the hermetic philosophy. here and there we gathertracesofit,from all the philosophies of the west. we can find, it is true, what is said to be thefirstorigin of it: there are pretty reliable transcripts of what is called the emerald tablet of hermes, on which the first principles of the philosophy arewritten255unintelligible without a key. we have also in the 'virgin of the world' and 'divine pymander

e book of revelation is one of the greatest astrological books that ever was written. the jews, phoenicians, and the phrygians, all just about the time of christ's coming went strangely back to egypt; this was outwardly caused by the power and the policy of alexander the great. the pupils went back to their old master, and so we have the great neoplatonic school founded inalexandria,255we get the hermetic doctrine in its then state. the result of this concurrence is exceeding instructive in working out this hermetic philosophy. these concurrent streams passed on through the middle ages; and through these times of darkness and of materialism the philosophy was kept alive in occult schools- as has always been the case throughout all history; whenever a race or people get materialistic, philo

scended from them still existing, and from timetotime these. schools. allow certain portions of their knowledge to be proclaimed generally. to such allowance we owe the foundation of the theosophical societyinthe west. and the east has taught us much- for example, the sevenprinciples. no one knew anything about the seven principles till itwas taught from the east..or about karma. according to the hermetic doctrine, there are always certain personsspecially.illuminated,to whom special revela255 tions are.given, these individuals not being connected with any school..theroman church accepts this fully, as it is bound to do; and it is to be hoped that protestants ere long will also doso,for it is certainly a fact that there are seers and prophets among us still. here there is a special danger

. is perfectly selfless, and casts his personality aside altogether, he will not be able to give out the teachings he has received in all their purity. such teaching was the foundationofdr. anna kingsford's book theperfectway,but. it is coloured, and largely coloured. with the personality of the seer,andtherefore there are mistakesinit. the errors, however, are close to the surface.thatbrings the hermetic school in thewestdown to the present day. look at the result. these two great schools of philosophy have gone on side by side, one in the east and the other.225inthe.west, and with hardly any communication whatsoever until this present time. now there is a very remarkable change, for this is a time of special concurrence of variousschools, a most important time in the history of the world

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

recisely what this band of visionaries believed and taught is unclear; their doctrines have been described as a blend of swedenborgianism and roman catholicism, salted with occultism. to the cold intellectualism of the swedish visionary was added the veneration of the virgin mary and recital of the athanasian creed; while individual members studied renaiss-ance alchemy, the theurgy of alexandria, hermetic authors, the philosopher s stone, the divine science of numbers, and the mystical interpretation of dreams4[4. even less is known of the rituals they practised, but when two english swedenborgians, william bryan and john wright, visited the society in 1789, they were finally initiated into the mysteries of their order, after a certain process of examination, probation, and injunction of s

87: and sholto henry hare in 1895. westcott s candidates, whom he admitted to hermes lodge, were rather less mundane: samuel liddell macgregor mathers appears as j.w. in 1887; by 1901 he had admitted gerard encausse( papus, the french occultist) and established inri lodge no. 14, at paris; and on 1 september 1902 he admitted a. e. waite. all three had one thing in common: they were members of the hermetic order of the golden dawn. westcott was also keen on further foreign expansion with the aid of continental occultists. the presence of such characters was not new col. h. s. olcott and charles sotheran, founding members of the theosophical society, had been representatives of the rite in bombay and new york respectively, since 1880; what is curious about them, and about george fort, the re

hing to do with the rite but were mackenzie s outline draft of a series of esoteric intitiation ceremonies. they were written in a cipher derived from trithemius s polycraphiae, and westcott soon translated them, making use of the blank versos of swedenborgian rite summonses. they are better known as the cipher manuscripts that led to the fiction of german adepts and to the undisputed fact of the hermetic order of the golden dawn that westcott unleashed upon the world in 1888. in their fully developed form the ceremonies of the order make full and effective use of a temple filled with symbolic representations. it is an ironic twist of fate that westcott s enthusiasm for an obscure, utterly forgotten, yet wholly respectable masonic rite led by chance to his creation of a magical order more

GILBERT R A THE MASONIC CAREER OF A

e p. 5 of the minutes 16[16] the british mail, vol. 20, no. 172, new series, march 1890, pp. 20-1 17[17] ibid, p. 21 18[18] the occult sciences, a compendium of transcendental doctrine and experiment (kegan paul, 1891) entire subject exposed, with the necessary proofs, documents and available sources of knowledge'(p. 214)19[19. shortly before the occult sciences was published waite had joined the hermetic order of the golden dawn, a society of would-be magicians founded in 1887 by westcott, dr. w. r. woodman and s. l. macgregor mathers, on the basis of manuscript rituals written in cipher and produced under highly suspicious circumstances20[20. these were supplemented by a series of letters- of even more questionable authenticity- allegedly emanating from a fraulein anna sprengel of nuremb

admirable work yourself in the same direction'45[45. but 'papus' had offered a more tangible reward than mere praise 'please accept my best thanks for your kind offer to obtain for me the degree of doctor from the ecole hermetique. i shall value the distinction highly'46[46. the degree was quite worthless but waite did use it on one occasion much later when he wished to use a pseudonym-'doctor of hermetic science- to hide his connection with an anthology of the writings of andrew jackson davis, an early american spiritualist47[47. the first copy of the book on saint-martin sent to 'papus' had almost certainly been forwarded to edouard blitz, the head of the martinist order in america, who became a frequent correspondent of waite and who encouraged him to become a freemason. waite refers to

48[48] and adds 'i cannot remember whether i was already a mason 43[43] ibid, p. 73 44[44] ibid, p. 459 45[45] letter from waite to papus, london, 25 may 1901. original in the martinist order archives at lyon. copy supplied by m. robert amadou 46[46] ibid 47[47] the harmonial philosophy. a compendium and digest of the works of andrew jackson davis, the seer of poughkeepsie, edited by 'a doctor of hermetic science (rider, 1917) 48[48] slt, p. 164 when he and i began to talk of these things in letters, or whether what i learned from him decided me to seek initiation' 49[49. as will be seen, what he learned was of yet another source of secret rites, and it was unquestionably the continuing quest for rituals that led waite to freemasonry. he was already dissatisfied with the rituals of the gol

GNOSTIC CATECHISM

e p. 5 of the minutes 16[16] the british mail, vol. 20, no. 172, new series, march 1890, pp. 20-1 17[17] ibid, p. 21 18[18] the occult sciences, a compendium of transcendental doctrine and experiment (kegan paul, 1891) entire subject exposed, with the necessary proofs, documents and available sources of knowledge'(p. 214)19[19. shortly before the occult sciences was published waite had joined the hermetic order of the golden dawn, a society of would-be magicians founded in 1887 by westcott, dr. w. r. woodman and s. l. macgregor mathers, on the basis of manuscript rituals written in cipher and produced under highly suspicious circumstances20[20. these were supplemented by a series of letters- of even more questionable authenticity- allegedly emanating from a fraulein anna sprengel of nuremb

admirable work yourself in the same direction'45[45. but 'papus' had offered a more tangible reward than mere praise 'please accept my best thanks for your kind offer to obtain for me the degree of doctor from the ecole hermetique. i shall value the distinction highly'46[46. the degree was quite worthless but waite did use it on one occasion much later when he wished to use a pseudonym-'doctor of hermetic science- to hide his connection with an anthology of the writings of andrew jackson davis, an early american spiritualist47[47. the first copy of the book on saint-martin sent to 'papus' had almost certainly been forwarded to edouard blitz, the head of the martinist order in america, who became a frequent correspondent of waite and who encouraged him to become a freemason. waite refers to

48[48] and adds 'i cannot remember whether i was already a mason 43[43] ibid, p. 73 44[44] ibid, p. 459 45[45] letter from waite to papus, london, 25 may 1901. original in the martinist order archives at lyon. copy supplied by m. robert amadou 46[46] ibid 47[47] the harmonial philosophy. a compendium and digest of the works of andrew jackson davis, the seer of poughkeepsie, edited by 'a doctor of hermetic science (rider, 1917) 48[48] slt, p. 164 when he and i began to talk of these things in letters, or whether what i learned from him decided me to seek initiation' 49[49. as will be seen, what he learned was of yet another source of secret rites, and it was unquestionably the continuing quest for rituals that led waite to freemasonry. he was already dissatisfied with the rituals of the gol

GNOSTIC HANDBOOK

state of suffering she emanated ialdaboath. ialdaboath in his ignorance believed he was the creator and formed matter, by his error, sophia herself became trapped in his creation as did thousands of beings of light that came to believe his error. this tradition is intriguing as it paints the demiurge in an ignorant rather than malefic role, in some sense it embodies the ambivalence found in much hermetic literature where the false creator is seen more as a blundering demi-god than as a adversary. for the kabbalists the fall occurred on a far more ethereal level, when the cosmic light of ain soph began to expand it produced emanations known as sephiroth or light centres. as these sephiroth or light vessels began to create a hierarchy of being, a reflection was cast onto the ocean of cosmic

punches, rather than against them. there is no lifedenying here, more a transcendence achieved amidst the chaos. at the same time, evola does not wish to see partial. his approach is that there are many ways to "ride the tiger, one can ride slowly and with care, or struggle into the night, one can beat it into submission or lull it with song. evola other published works, the yoga of power and the hermetic tradition offer various interpretations of the means to achieve the aristocratic self. evola s worship of the heroic brings us full circle, it brings us back to the yugas and the greek model with its trans=temporal heroic age. the age of heroes in the greek system exists outside the time based cycle of gold, silver, copper and iron, it is that call to go beyond the natural entropy of the

astral vessels so that the incoming energy could be utilized for the benefit of egypt. as time progressed the egyptian star-gnosis, the divine rite of rebirth and the secret of planetary and zodiacal mediation was passed from the pharaoh to a separate priesthood. with time and changes in both state and religion, the teachings 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 ene

o the initiate (jesus) in the essene sect, after his death his followers passed on the secret teachings. this new order centred around ormus (46 a.d) and continued through the knights templars, the eleutherians, the church of carmel, the rosicrucians and onwards. in modern times the lineage continued in a variety of forms, the more ritually oriented line was continued in such organisations as the hermetic order of the golden dawn, the early theosophical movements, the astrum argentinum, the ordeo templi orientis and the fraternity of saturn (germany. however, these organisations got bogged down in the technology of the spiritual processes and lost the vision and art of the gnosis. hence modern reresentatives of such organisations and others found in the "ritual magic(k" community have litt

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

nd and other european countries. hence gnostic theurgy page 89 the ariosophic mysteries travelled all over the globe to the lands we now see as indo-european. there were earlier migrations too. the israelites travelled to southern spain and the phoenicians settled in the punjab region of india, but only the later migrations concern us here. the ariosophic kabbalah is embodied in much of the later hermetic and alchemical traditions and it represents the heritage of aryan israel. however, all is not at it seems, during this same period, a false tradition, a counterfeit kabbalah was being developed. in babylon the children of cain created an amalgam of babylonian paganism and israelite belief which later became known as the talmud. as time progressed they stepped into the shoes of the now-bel

while these traditions have been twisted and distorted, at least they survive. these teachings are of great value, they can be seen hidden behind the parables of jesus and in the works of valentinus, among many others. in the middle ages hermeticism and alchemy kept them alive, while during the nineteenth century eliphas levi and others triggered an occult revival, and put into print many of the hermetic kabbalistic texts and it is from here that so much of our heritage derives. the task is still ongoing, there is much restoration to be made. the foundations of the kabbalah the foundation of the kabbalah is in numbers and shapes. it represents a mathematical and geometrical way to understand the formation of the universe. since the universe has been formed by emanation, stepping down from

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

smic yes. one perceives the fire of passion as the way to renew the fallen world, the other warns of its danger. both are correct and have something to say about the human condition. another application given to these letters is to attribute them to the four elements (fig 27) this elemental attribution leads to the more esoteric interpretation of this formulae as found within the teachings of the hermetic order of the golden dawn, in this interpretation the letters are related to hebrew letters, astrological signs and the trumps of the tarot (fig 28) since this is a cyclic formulae, starting at i and ending at i, the final i is inferred and hence dropped from the formulae. we are accordingly left with inr. when this is found in the ancient egyptian and gnostic systems, it is in the secret

and was one of great potency. since it was only of esoteric value, the correct pronunciations of the various letters and words triggered, and can still trigger, altered states of consciousness. from these communications dee developed a system of elemental squares, calls and aires associated with terrifying visions and prophecies. these were refined and adapted by such later esoteric orders as the hermetic order of the golden dawn and the aurum solis (order of the sacred word. probably one of the most vivid accounts of the visions and experiences that can be triggered by its use are found in the vision and the voice by aleister crowley. he will see the beautiful colours within these enochian names, feel the forces that emanates from them and be transported to a strange world long since pass

nd pass their energy into the physical system, while at the same time the x and y factors are absorbed into the astral and etheric bodies and circulated through the meridians, chakras and marmas. a simple solar meditation solar meditations do not have to be complex. there are many beautiful prayers to the sun in many traditions. the prayer to aten written by akhenaton is one prime example. in the hermetic order of the golden dawn, supplications were offered to the sun at four times daily; sunrise, midday, sunset and midnight. the important thing however, is to create a personal system of meditation, not to learn some technique by rote. some schools like to use solar meditations four times a day, some only at sunrise or sunset, it is really up to you to find what suits. there are two gnosti

e meso-american tradition is similar to the above except that you start to jog on the spot as you are preparing for the sun to rise. as the sun ascends you jog faster and faster until a sense of catharsis is experienced, and you experience an awakening by the solar force. if you prefer a more formal approach, you can find the more traditional four daily sun meditations in the various books on the hermetic order of the golden dawn, or alternatively, you may like to use some of the sun prayers found in works of akhenaton and the essenes. hail unto thee who art ra in thy rising, even unto thee who art ra in thy strength, who travellest over the heavens in thy bark at the uprising of the sun. liber resh vel helios solar practises there are other solar practises which are important in the life

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

nd finally in the north; drawing the same pentagram and intoning the same word in all four quarters (remain in the north and say "in the divine name adonai ha-aretz, i open this temple in the element of earth. may the archangel uriel look with favor upon this ceremony! may the angel phorlakh and the ruler kerub be also in attendance! i have gained admission in this temple through the badge of the hermetic cross. hear me! i arn one who has received the mystic title of periclinus de faustis and the symbol of aretz. as a wanderer in the wilderness, i invoke the powers of earth to bear witness to my spiritual endeavor. grant me the knowledge of the element of earth and the active realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumamb

GOLDEN DAWN RITUALS A

viz. in the usual corner, but with the stamp turned around, so that the face looks upwards like c.r. in the pastos. you are particularly requested to think and speak at all times with tolerance and respect of all other schools of true occultism, and of the eastern philosophy as contrasted with hermeticism and the rosicrucian fraternity. the works of the lake harris school are better avoided: the hermetic brotherhood of luxor is condemned, as of course are luciferian or palladistic teachings: the so-called rose croix of sar peladan, is considered as an ignorant perversion of the name, containing no true knowledge and not even worthy of the title of an occult order: the black mass is naturally by its own confession of the evil magic school: the martinists, as long as they adhere to the teac

GOLDEN DAWN RITUALS D

zelator adeptus minor at all meetings of the second order in which he has the right to be present. the lotus wand must be consecrated by himself alone. he can not have the help or assistance of any other individual. we use a temporary or simplified consecration in the zelator grade. remember, at one time, the lotus wand was strictly for the inner order, for zelator adeptus minor on up. but in the hermetic order of the golden dawn in the outer, we do teach the building of the lotus wand and give the student a simplified method of consecrating the wand. many times, this is done by the help or assistance of an adept in the order. again, however, all inner order members must consecrate the wand by him or herself alone. it must remain untouched by any other person once it is consecrated, be wra

GOLDEN DAWN RITUALS E

e to the three mother letters. these relate to the three elements of m (a, o (c, n (m. notice that o and n are counter changed with m as the reconciler. this gaurantees that the forces of the arms should not over ride the planetary and zodiacal forces in the rose of creation. in other words, the petals of the elements are on the opposite side of the arm elements. the rose is a perfect symbol. the hermetic rose is a fitting symbol of the entire, manifested universe. in another adept manuscript, we will cover the proper method of extracting sigils from the rose. it is a perfect emblem to extract sigils in that it represents the entire universe. back of the rose cross lamen the back bears the inscription in latin "the master jesus christ, god and man" this is written between four maltese cros

GOLDEN DAWN RITUALS F

ace the equilibriating active and passive spirit pentagrams along with the spirit symbols over 5 the lamen. let the adept also make certain to trace a circle around the pentagram, thus, containing it to the lamen itself. vibrate "exarp, hyha, bitom, hyha (for the active spirit" hcoma, alga, nanta, alga (for the passive spirit" step 11 holding the lotus wand by the e band over the red o arm of the hermetic rose cross lamen, recite the following "and the name of the first river is pison, the one that winds throughout the whole land of havilah, where the gold is. the gold of that land is good; bdellium is there, and lapis lazuli" now trace over the o arm of the cross, the invoking active spirit pentagram vibrating "bitom, hyha" perform the l.v.x. signs. trace the invoking fire pentagram while

bdellium is there, and lapis lazuli" now trace over the o arm of the cross, the invoking active spirit pentagram vibrating "bitom, hyha" perform the l.v.x. signs. trace the invoking fire pentagram while vibrating the names of god borne upon the banner of the south "oip teaa pdoce \yhla" finish by giving the philosophus grade sign. step 12 hold the lotus wand by the h band over the blue arm of the hermetic rose cross, and recite the following "the name of the second river is gihon, the one that winds through the whole land of kush" trace over the blue arm of the cross, the invoking active spirit pentagram vibrating "hcoma, alga" give the l.v.x. signs. 6 trace the invoking water pentagram while vibrating the names of god borne upon the banner of the west "mph arsl gaiol, la" give the practic

d recite the following "the name of the third river is called hiddekel, the one that flows east of asshur" trace over the yellow arm, the invoking active spirit pentagram vibrating "exarp, hyha" give the lvx signs. trace the invoking pentagram of m while vibrating the names of god borne upon the banner of the east "oro ibah aozpi, hwhy" give the theoricus grade sign. step 14 over the l arm of the hermetic rose cross, hold the lotus wand by the b band and recite the following "and the fourth river is euphrates" trace a circle over the arm and draw the invoking passive spirit pentagram and vibrate the names "nanta, alga" give the l.v.x. signs. trace the invoking earth pentagram, intoning and vibrating the names of god borne upon the banner of the north. 7 "mor dial hctga, ynda" finish by giv

GOLDEN DAWN RITUALS Z1

r part of the caduceus" in addition to this explanation, the cup represents the receptacle and collector of the more fluidic forces of the light, and is the symbol of an inexhaustible bowl of libation from which reservoir the adept may draw the reserved forces of the light, which is a matter that again calls for meditation. the lamen of the dadouchos is thus explained in the grade of zelator "the hermetic cross, which is also known as fylfot, hammer of thor, and swastika, is formed of seventeen squares taken from a square of twenty-five lesser squares. these seventeen fitly represent a, the four elements and the twelve signs of the zodiac" in addition to this, the lamen has a more extended meaning. the hermetic cross, the bolt of whirling flame which is represented by the cross of four axe

GOLDEN DAWN RITUALS Z2

orces of b to act in the clear fluid so as to formulate therein the, even the b of the philosophers (the residuum or the dead 20 head is not to be worked with at present, but is to be set apart for future use) after the invocation of the, a certain brilliance should manifest itself in the whole fluid, that is to say, it should not only be clear, but also brilliant and flashing. now expose it in a hermetic receiver for seven days to the light of the a; at the end of which time there should be distinct flashes of light therein (or a philosophic egg may be used; but the receiver of the alembic if close stopped will answer this purpose) t. now the residuum or dead head is to be taken out of the curcurbite, ground small and replaced. an invocation of the forces of k is then to be performed over

GOLDEN DAWN RITUALS ZAM21

s five red lanterns elemental tools, plus salt third adept "hekas, hekas, este bebeloi" bell/ chief adept "fraters and sorors of the r.r. et a.c, we are assembled together for the purpose of evoking tangible and penetrating forces of an unlimited magnitude for the specific purpose of protecting and defending this temple, this order, and all loyal and dedicated members of the r.r. et a. c. and the hermetic order of the golden dawn in the outer. in addition, it is to aid us in (state any other purpose. before we dare proceed into such an operation, it is necessary that we should invoke the divine aid and assistance without which our work would be totally in vain. let us kneel down and pray (all kneel) chief adept "from thine hand, oh lord, cometh all good. from thine hands flow down all grac

GOLDEN DAWN RITUALS ZAM8

b is represented by the triangle inside the circle. the triangle is the only lineal figure in which all the surfaces can be reduced. what we are saying here is that every polygon can be divided into triangles by simply drawing lines from its angles to its center. the triangle is the simplest of all lineal figures, therefore, it is the first of all lineal figures. in the neophyte initiation of the hermetic order of the golden dawn, we state that in all things there are two opposing forces and a third force uniting them. this would refer to the triad which operates in all things, especially the supernals. it would also refer to hnyb, the third sephira. we see clearly that hnyb is an amalgamation of the top three supernals. this is emphasized in the lesson "understanding of the human personal

GOLDEN DAWN RITUALS ZAM9

g h i j k l a b c d e f g h i j k l 18 rtk a b c 5 f k l 5 hmkj hnyb dsj hrwbg jxn trapt dwh dwsy twh recommendation of the adeptus minor r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 official letter of recommendation for admission to the sacred brotherhood of the rose and cross r. r. et a. c. official letter of recommendation and dispensation for advancement to the second order of the hermetic order of the golden dawn. in the name of the lord of the universe, and by special dispensation from the chiefs of the second order of the temple of isis and the supreme chief of the second order of the hermetic order of the golden dawn international, do hearby this date_ recommend_ known as_ to membership in full standing to the second order, and to undergo the adeptus minor inititation o

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ne hung initiation ritual the neophyte is put through a question and answer session that goes: q. what did you see on your walk? 16 ananda k. coomaraswamy and sister nivedita, myths of the hindus and buddhists, george g. harrap and company, london, 1913, p. 384. 17 hamlet s mill, p. 162. 18 rig veda, 1:164, cited in the arctic home in the vedas, p. 168. 19 frances a. yates, girodano bruno and the hermetic tradition, the university of chicago press, 1991, p. 93. 20 personal communication from amorc, san jose, california, november 1994. 21 leon comber, the traditional mysteries of the chinese secret societies in malaya, eastern universities press, singapore, 1961, p. 52. 22 ibid, p. 53. 23 gustav schlegel, the hung league, tynron press, scotland, 1991 (first published 1866, introduction, p

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

re discontinued when they are cracked. seventh, although in use for some time, an english language cipher, using the 26 letters of the standard alphabet and laid out on a grid or plotted out on a 26- pointed star, was unveiled to a select public by aleister crowley in 1904. he said he received it from the pr terhuman intelligence aiwass1 crowley was a high and highly controversial initiate of the hermetic order of the golden dawn, but he never decoded the cipher, which was built on the number 11. publisher ray palmer told ufologists for years that he had a fact which allowed him to decode cases. palmer s fact is actually the cipher itself; fact= 56 in cipher, or 5+ 6= 11, the 1. aiwass was not crowley s only contact. there is considerable discussion in ufology of lam, the being crowley ske

net clarion. a physical contactee of the adamski type, bethurum seemed a down-to- earth person with an extraordinary story to tell. secret cipher of the ufonauts 9 bimstein, louis m, also known as max theon and aia aziz. the son of a polish rabbi, bimstein traveled in nineteenth century egypt and became a disciple of the coptic initiate paolos metamon, under whom he became the grand master of the hermetic brotherhood of light. bimstein later married the trance medium mary ware and became the conduit of the cosmic philosophy. virtually every modern occult movement, from the theosophical society to the followers of sri aurobindo in india, owe him a debt in their origins. bimstein was a high initiate, quite a mysterious person, and probably in constant contact with ufonauts early on. he died

ain years of her career. she appears to be the first major historical personality to actively conceal the true names and origins of initiates using the cipher of the ufonauts. 10 allen h. greenfield crowley, aleister, the scribe of the book of the law as dictated to him by the intelligence aiwass. crowley is the most significant figure of the occult revival of the 20th century. an initiate of the hermetic order of the golden dawn, and later leader of its successor order, the a. a, crowley was a magus, prophet, poet, mountaineer, author, lecturer and contactee. he wrestled all his adult life with the nature of the higher beings he contacted, such as lam, aiwass and abuldiz. reviled by many as a black magician, he was a late victorian english gentleman to the end of his life. a man intoxicat

ecret cipher of the ufonauts 13 layne, meade, founder of the venerable borderland sciences research foundation. layne was for many years the editor of bsrf s round robin and other journals, and he worked closely with trance channeler mark probert. layne was also a student of the work of frater achad. at one time, layne had been a member of the society of the inner light, a direct offspring of the hermetic order of the golden dawn. at the end of the 19th century, this society developed its rituals from certain rosicrucian cipher manuscripts based in the teachings of the third order, or secret chiefs, or ascended masters which are identical with the space people in contact lore. that so much cipher material shows up in and around layne, who was said to be in frequent communication with the g

et, elizabeth, and the late mark prophet (r, crossovers between classical mediumship and modern trance channeling. it is significant that some of the beings ms. prophet purports to channel are the very real and physical adepts known a century earlier by madame blavatsky and others, under their assumed names. randolph, dr. p. b, an american occultist who introduced some of the more profound secret hermetic doctrines to both american and european initiates. 16 allen h. greenfield shaver, richard sharpe, an untutored, unlettered blue collar worker who began hearing voices and wound up developing an entire mythos peopled by cavern-dwelling survivors of ancient space-based races of beings who long ago settled and later abandoned the earth. his wild, unstructured imagery was polished for publica

xplaining the rudiments of cipher analysis, a feature of many fictional works of the period. the 1890s marked the beginning period, or revival, of many trends, organizations and tendencies that profoundly affected the new age movement of the next 100 years. in germany, dr. kellner and dr. reuss began organizing the ordo templi orientis (oto. in england, victorian occultism reached its peak in the hermetic order of the golden dawn. in the southeastern united states, the hermetic brotherhood of light established its new headquarters. shortly thereafter, strange airships began appearing across america. their even stranger pilots would often tell witnesses that they were headed for the southeastern u.s. it should come as no surprise that various occult luminaries of the era were rumored to be

esses that they were headed for the southeastern u.s. it should come as no surprise that various occult luminaries of the era were rumored to be secret agents (and perhaps revolutionary conspirators; madame blavatsky, theodor reuss and aleister crowley all were so suspected, and blavatsky and reuss certainly interacted with revolutionary conspirators on a regular basis. the basic documents of the hermetic order of the golden dawn were written in a strange cipher that may have originated with such continental adepts. as noted earlier, all royal arch masons were taught a special cipher on the occasion of their initiation. thus, that a cipher was included in the book of the law dictated to aleister crowley by the shadowy, mysterious aiwass on april 8, 9, and 10, 1904 at cairo should come as n

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

he saw. dee scrupulously recorded all that kelly told him. often angels from the watchtowers or aethyrs would assist them in their work. for example, one of their "guides" was a young elfin girl named madimi who appeared over a period of seven years. 2 little came of dee's psychic investigations until late in the nineteenth century when a group of occultists and magicians took up the magick. the hermetic order of the golden dawn used words and phrases from dee's enochian magick in their magical rituals and writings. however, t was not until a magician rose to the grade of adeptus minor that he was given the keys to this magical system. here enochian invocations for skrying in the spirit-vision (a magical process sometimes called astral traveling) formed a part of their magical work. the g

f these, the physical. figure 1 shows the cosmic planes that surraund our world. actually, they are meant to be concentric, interpenetrating spheres, not separate levels like the skins of an onion. the astral plane is not up in the sky somewhere. it interpenetrates the earth plane. however, its extension is larger than that of the earth and so it is shown in the diagram as a larger sphere. 14 the hermetic axiom "as aboye so below" is used in enochian magick to explain how each cosmic plane can be divided into subplanes. there is an air of water subplane, and an earth of fire subplane, and so on. in addition, at the outer boundary of each cosmic plane is located a ring-passnot. this effectively prohibits passage of a lower cosmic element frito a higher sphere. earth can not pass finto water

part of his being. you will probably not fully realize this theorem until you enter the higher aethyrs (especially the third aethyr, zom) but at least an intellectual understanding of it should be obtained at the beginning of your practice.this theorem is the underlying principie behindall operations of enochian magick.it explains how these operations work. this theorem is directly related to the hermetic axiom "as aboye so below" and the magical axiom that man is a microcosm. the outer world is a macrocosm of man the microcosm. whatsoever is in the world of man has its counterpart somewhere within man himself. whatsoever is in the world which is not within man, will not be encountered by man. this theorem holds trae for all energies, forces, beings, and things throughout the universe. the

irty aethyrs. 32 the watchtowers regardless of their origin, these tablets and the whole enochian system do represent realities of the inner planes. their value is undoubted, as only a little study and application prove. israel regardie, introduction to the enochian system a knowledge of these tables could then, if complete, afford an understanding of the laws which govern the whole creation. the hermetic order of the golden dawn. the book of the concourse of the forces figure 1, appendix a, shows the four great watchtowers connected by the black cross as constructed by john dee and given to the public by aleister crowley. each watchtower is constructed of 12 squares by 13 squares. this gives a total of 156 squares per watchtower and 675 total squares, although only 644 are importara (624

ated with key egyptian deities and corresponding sphinxes. sorne squares are associated with astrology signs and tarot cards. a detailed analysis of the many forces and currents that flow through these squares is described in enochian magic. the detailed results are induded in the appendices of this manual (see appendices a through d. they are not haphazard, but represent a natural outcome of the hermetic axiorn "as aboye so below" the mapping of the watchtowers includes data from logical correspondences, experimentation, and intuitive insight. it is intended as a useful guide much like a roadmap for anmar country. as a magician, you must fill in the details for yourself as you discover them. 34 the tablet of union the enochian tablets are four in number, each referred to one of the elemen

yourself as you discover them. 34 the tablet of union the enochian tablets are four in number, each referred to one of the elements of earth, air, fire and water. in addition to these four there is another smaller tablet, which is called the tablet of union, referred to the element of ether or spirit. its function, as its name implies, is a unite and b nd together the four elemental tablets. the hermetic order of the golden dawn the book of the concourse of the forces the black cross is shown in figure 1, appendix a, as the central horizontal row and vertical column of darkened squares. the two horizontal arms have 12 squares each and the top and bottom vertical arras have 13 squares each. the central square at the midpoint of the tablet malees the total number of squares 51. this is the

f the magick square of olap as explained later in enochian healing techniques. essentially, this means that these 16 squares all contain strong forces of healing and well-being. 41 general watchtower forces and characteristics thine is the air with its movement! thine is the fire with its flashing flame! thine is the water with its ebb and flow! thine is the earth with its enduring stabiiity! the hermetic order of the golden dawn figure 13, appendix a, shows the major forces that cycle through the subquadrants of the four watchtowers. figure 14, appendix a, shows the major characteristics and astrological signs associated with the sixteen subquadrants of the watchtowers. the forces of earth begin with chaotic violence. these lead gradually into formative forces, which result in establishin

GREY W G CONDENSATION OF KABBALAH

. 1. the orphic way. called so after orpheus, patron of song, dance, and free expression. orphically inclined people usually love gaiety and glamour while looking for god emotionally and artistically. they dislike hard and fast rules and regulations, preferring to follow what they consider natural impulses and inner instincts. they tend to associated with the white pillar side of the tree. 2. the hermetic way. after hermes trismegistus, patron of the hermetic 11 figure 4 keshet the bow, and chetz the arrow mysteries. these concern ordered rituals, intellectual pursuits, sciences, and exact procedures governed by definite rules and calculated formulae. often regarded as the opposite of orphic procedures. rationality and logic is the control here. hermetic people usually associate with the b

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

6 17 18 19oudavid griffin d lamdq laygh t/ab;x] hwhy laynah yhiloa e hgno c thee riittuall magiicc manuall a complete course in practical magic ee--lleessssoonn eeddiittiioonn eexxcclluussiivveellyy ffoorr ssttuuddeennttss ooff tthhee golden dawn school of magic and alchemy magical evocation of the averse forces by david griffin archon basileus, a.+o, chief adept, r.r. et a.c, imperator, h.o.g.d. hermetic order of the golden dawn outer order of the rosicrucian order of alpha et omegar www.golden-dawn.com copyright c 1999 &2008. all rights reserved. david griffin 1 magical evocation of the averse forces copyright 1999, david griffin reprinted by permission of the author from the ritual magic manual introduction magical evocation magical evocation of the averse forces is the most feared, mal

itions. for example, baal and astarte, the great god and goddess of the caananites, appear diabolized in the infernal hierarchy of the goetia, in the lemegeton, as the demons beelzebub and asteroth. other grimoires even include isis, the sublime mother goddess of egypt, as one of the denizens of hell. fortunately, however, the hierarchies of forces attributed to the qabalistic tree of life by the hermetic order of the golden dawn provide a perfect vehicle for magical evocation. these hierarchies descend through all four of the qabalistic worlds and onward into the realm of the averse forces. unto aziluth, the highest of the four qabalistic worlds corresponds a divine name attributed unto each sephirothic, zodiacal, planetary, and elemental force. likewise, unto briah, the next descending w

hell' and to comprehend in part this strength, and thus to understand the necessity of evil in material creation. wherefore, also, revile not overmuch the evil forces, for they have a place and a duty, and in this consisteth their right to be. but check their usurpation, and cast them down unto their plane."10 10 the golden dawn (the original account of the teachings, rites, and ceremonies of the hermetic order of the golden dawn [1937, revealed by israel regardie, 6th ed (st. paul: llewellyn, 1989, p. 1 e i'axloitoit' v* fv v* cection..grj5>fe7 teutonic mythology. jacob geimm. teutonic mythology by jacob grimm. translated from the fourth edition. with notes and appendix james steven stallybrass, vol. iii \c london: george bell& sons, york street, covent garden. 1883. butler& tanner, the s

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ritual of the first degree initiation, there is this reference to the cross and the rose "life is represented by light, aspiration by the rose and the cross, and death by darkness" from this we would learn that aspiration.the desire to do, to serve, to accomplish, and to master and finally attain.is possible through the karma (cross) we must endure and the evolution (rose) we attain thereby. the hermetic rose cross the intricate symbol above is called the alchemical and hermetic rose cross, and is a very old mystical symbol. it is composed of two rosy crosses united into one: the small rosy cross at the center. representative of man, the microcosm.is in turn the center point of a larger rose residing at the heart of the large cross.symbolic of the macrocosm. upon the four ends of the larg

HAMIL THE ROSICRUCIAN SEER

been all the week hunting for my catalogue&at last found it down in a box room tied up in a brown paper parcel with some old book covers. when i shall get them in order goodness knows for i have no inclination to do anything when once i sit down my head is so heavy that i cannot thinkofany thing&writing letters is the most irksome job of all. you are very fortunate in having secured a copyofthe 'hermetic mystery. my friend has sent me word there are only25copies extant.1he sent me also a ms catalogue received frommrhalseof40addiscombe rd, kensingtcn.c--modestly asking10/10/-for a copy and requested if i did not buyittoforwardthecatalogue to miss leighhunt-as my friend mr wallace! was anxious to obtain acopy-theauthor is dotwilling to republishit-andcertainly not infull-whichofcourse i sen

ofletter2.32presumably hockley had supplied irwin with the meeting dates of british lodge no. 8 and the grand stewards lodge.hockley'slettersto the[twins51discovered the philosopher's stone in 1645. his writings were published 1654-84. 8theauthor of the two editions is unknown. they consist of potted lives of alchemists 'a selectionofthe most celebrated treatises on the theory and practice of the hermetic art, and an interesting if inaccurate booklist. they were hastily re-edited and added tobya. e. waite for his edition of 1888, a work whose existence he probably regretted in later years. 9 see note 5 of letter 18(12august 1874. 10johnheydon(c.1667, english astrologer and alchemist. published works on rosicrucianism although claimingnotto be a 'fraterofthe rosie cross. imprisoned for two

defaced. given to me by mr jms. palmer (m308* 1841 book of the cabala,i.e,lemoth or of names written in french by lenain translated by geo. sheppard transcribed by mr hockley (h107 [a similar manuscript appears as m295, but it is undated and it is not clear whether it is transcribed by hockley, although it was in his library) 1842 collectanea chemica, a collection of rare and curious treatises on hermetic science, illustrated by extracts, commentaries, parallel passages, explanatory notes and numerous drawings (h96) 1849 aureum seculum redivivum: the golden age revived by henricus madathanus, transcribed from the rare edition printed at frankfurt in 1677 (h99) 1849 coelum reseratum chymicum translated into english bymrhockley (hi23 [the original manuscript, from which this translation was

eofthe golden dawn cipher manuscripts.p in his original text, as it appears in the galley proofsofthe book, he is more precise, naming irwin specifically as the author of the texts he describes and suggesting that 'he had a hand in manufacturing the warrants of another secret order or association of occult students to which there are occasional allusions in the transactions of thesoc.ros'-i.e.the hermetic order of the golden dawn. westcott's copyofthe cipher manuscript is not in an identifiable hand, but if the cipher rituals, or their prototype, were the workofirwin,itis highly probable that hockley not only transcribed them but helped to inspire them.itis further possible that such a transcript could have come into westcott's hands between 1878 and 188o when he was working on martinist a

s volume are printed from a quarto manuscript (itself a transcript from an olderbutnow untraceable work) belonging to the late mr. frederick hockley'(p.7. he might have added that he omitted some two-thirdsofthe treatises in hockley's manuscript, printing only the six that were best known to studentsofalchemy and including only one that was not to be found in the printed editionof1684. within the hermetic order of the golden dawn, waite's compatriots doubtless approvedofhis caution in withholding alchemical texts from the public, for they were anxious to ensure that the hermetic sciences remained secret to all save them255 selves. two, at least, of the order's alchemicalenthusiasts255florencefarrand the revd w. a. ayton-certainly had access to some of hockley's manuscripts and made transcr

HANDBOOK OF EGYPTIAN MYTHOLOGY

of the rape of the goddess tefnut is invoked in a spell to separate a woman from her husband. the spells in greek are populated by figures borrowed from egyptian, greek, and roman myth and aramaic and jewish religion. egypt was a cosmopolitan country, and the roman period was an age of religious synthesis. this is also apparent in the greek texts known as the hermetica.108 like the book of thoth, hermetic texts were usually in the form of a dialogue between a disciple and a deity or a revered sage. the deity is most commonly hermes, the greek god identified with thoth. some hermetica feature isis or asclepius, the greek god of medicine identified with the deified egyptian sage, imhotep. the instructing deity sometimes relates myths about the beginning or the end of the world. many spells i

hs about the beginning or the end of the world. many spells in the magical papyri claim the power to summon visions of deities. in the hermetica, such visions can lead to a truer understanding of the meaning of life and the nature of the divine. the hermetica were principally a development of greek philosophy. it used to be argued that the hermetica were written and read only by greeks until some hermetic texts in coptic were found. coptic was a form of the egyptian language used from the second century ce onward. it was written in the greek alphabet with the addition of six signs borrowed from the demotic 44 handbook of egyptian mythology script. most scholars now agree that the traditional wisdom of the egyptian priests and their knowledge of egyptian myth were among the elements that ma

es that after millions of years he will destroy everything that he has made and the land will return into the deep, into the flood, as it was before (creation. a spell in the harris magical papyrus has the magician claim that he can, like the creator, cause the earth to go down into the primeval waters and the south to become north. this strain of thought seems to be reflected in the roman period hermetic text known as the asclepius. in this dialogue, hermes trismegistus warns that in the old age of the world the gods will go back to heaven, egypt will be deserted, and all the people will die. 47 references to an absolutely final destruction are rare in egyptian or egyptian-based texts. even the asclepius promises that the supreme god will remake the world. the eschatology of egypt is most

HELENA BLAVATSKY THE KEY TO THEOSOPHY

tance from which she emanated-spirit. all souls are dual, and, while the latter is a feminine principle, the spirit is masculine. while imprisoned in body, man is a trinity, unless his pollution is such as to have caused his divorce from the spirit "woe to the soul which prefers to her divine husband (spirit) the earthly wedlock with her terrestrial body" records a text of the book of the keys, a hermetic work. woe indeed, for nothing will remain of that personality to be recorded on the imperishable tablets of the ego's memory. q. how can that which, if not breathed by god into man, yet is on your own confession of an identical substance with the divine, fail to be immortal? a. every atom and speck of matter, not of substance only, is imperishable in its essence, but not in its individual

uch is the lapis philosophorum (philosopher's stone. alchemy first penetrated into europe through geber, the great arabian sage and philosopher, in the eighth century of our era; but it was known and practiced long ages ago in china and egypt. numerous papyri on alchemy, and other proofs that it was the favorite study of kings and priests, have been exhumed and preserved under the generic name of hermetic treatises. alchemy is studied under three distinct aspects, which admit of many different interpretations, viz: the cosmic, the human, and the terrestrial. these three methods were typified under the three alchemical properties-sulphur, mercury, and salt. different writers have stated that these are three, seven, ten, and twelve processes respectively; but they are all agreed there is but

ation. the nous of anaxagoras was the mahat of the hindus-brahm, the first manifested deity-"the mind or spirit self-potent" this creative principle is the primum mobile of everything to be found in the universe-its soul or ideation (see "seven principles" in man) occultism see occult sciences. occult sciences the science of the secrets of nature-physical and psychic, mental and spiritual; called hermetic and esoteric sciences. in the west, the cabala may be named; in the east, mysticism, magic, and yoga philosophy. the latter is often referred to by the chelas in india as the seventh "darshana (school of philosophy, there being only six darshanas in india known to the world of the profane. these sciences are, and have been for ages, hidden from the vulgar, for the very good reason that th

n, and was greatly persecuted by the clergy for his glorification of the hebrew cabala, though at the same time called the "father of the reformation" he died in 1522, in great poverty, the common fate of all who in those days went against the dead-letter of the church. sacred science the epithet given to the occult sciences in general, and by the rosicrucians to the cabala, and especially to the hermetic philosophy. samadhi the name in india for spiritual ecstasy. it is a state of complete trance, induced by means of mystic concentration. samkhara one of the five buddhist skandhas or attributes (see skandhas "tendencies of mind" samma -sambuddha the sudden remembrance of all one's past incarnations, a phenomenon of memory obtained through yoga. a buddhist mystic term. samothrace an island

HOMSI

an cohen& laurie taylor chaos- james gleick ssotbme- ramsay dukes azoetia- andrew d. chumbley stealing the fire from heaven- stephen mace by the same author: prime chaos available from chaos international publications bm sorcery, london wc1n 3xx, uk. price $20 including post& why and waste hundreds of dollars on on bogus 'astral' initiations and ridiculously overpriced correspondence courses? the hermetic order of the morning star presently doing business as the esoteric order of the golden dawn, originally known as the eternal golden dawn (then the hermetic order of the golden dawn international, has for years been milking vast sums of money from innocent individuals from remote areas who were seeking traditional initiation in the golden dawn. what many of these individuals actually recei

gdi materials. the overwhelming bulk of the materials, i.e, initiations, knowledge lectures, golden dawn papers and rituals circulated among members of specific grades, flying rolls, diagrams such as the garden of eden before and after the fall, and other similar documents, consist of materials prepared by s.l.m. macgregor mathers, w. wynn westcott, florence farr and other members of the original hermetic order of the golden dawn founded by mssrs. westcott, woodman, and mathers in london in 1888. these materials passed into the public domain, if they ever were protected, approximately 100 years ago. in support thereof, i mention that a lawsuit brought by s.l.m. mathers in the second decade of the 20th-century against aleister crowley for publishing substantially these same materials in var

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

the time h as come to mobilize. if yo u h ave an interest in assis tin g in this p rocess- we all h ave strengths to bring to the table- ple ase email occ u lt .d igit al.mob iliz ation@gmail.com complacency s-erves t h e o ld gods. by the same author: astrology and the third reich the magicians of the golden dawn masonic underworlds (in progress) also in thisseries: the magical mason: forgotten hermetic writings of w. w. westcott editedby r. a. gilbert the rosicrucian seer: the magical work of frederick hockley editedbyjohn hamill the sorcerer and his apprentice: unknown hermetic writings ofs. l. macgregor mathers and j. w. brodie-innes edited by r. a. gilbert ibe 1llebemist of tbe golden 'dawn (lhe tetters of the1ivd (1.11. l1jton to 1.t.gardner and tithers 1886-19 6 edited with an intr

by r. a. gilbert ibe 1llebemist of tbe golden 'dawn (lhe tetters of the1ivd (1.11. l1jton to 1.t.gardner and tithers 1886-19 6 edited with an introduction by ellie howe the aquarian press wellingborough, northamptonshire contents introduction the letters index ofpersons page 9 19 iii facsimile of letter 7 (see page 28 ff) introduction the revd william alexander ayton and his wife both joined the hermetic order of the golden dawn (hereafter, the g.d) in july 1888, about four months after dr william wynn westcott, a london coroner, founded the order. ayton was, in fact, westcott's twentieth recruit. w. b. yeats, who first encountered him not long after he himself became a member of the order in march 1890, described him (although without identifying him by name) in his autobiographical the

ndia, published his occult world. sixty years later a. e. waite recalled its 'remarkable account of strange phenomena and yet stranger claims 'i remember very well the strange crew that filled sinnett's drawing room at theosophical gatherings' he continued 'the astrologers, the mesmerists, the readers of hands, and a few, very few only, of the motley spiritualist groups" when westcott founded the hermetic order of the golden dawn in 1888 he intended it to be a secret and highly-exclusive alternative to the theosophical society; in fact a school of occultism based on the western hermetic-qabalistic tradition, and hence without any hindu or buddhist elements. the theosophical society was open to all who wished to join it, but the door that led to the g.d. was closely guarded. the majority of

began in 1960 when i commenced the research for urania's children: the strange world of theastrologers; which was eventually published in 1967. in the course of investigating the extraordinary expansion of interest in astrology that began in great britain during the 1890s i discovered a. e. waite's shadows of life and thought (1938, and read his tantalizingly obscure account of the origins of the hermetic order of the golden dawn and his own experiences in the order. bewildered by waite's obfuscations i decided to try to solve 'the mystery of the g.d' and the magicians of the golden dawn: a documentary history of a magical order, 1887-1923 appeared in 1972 (to be reissued by the aquarian press. when i began to work on the g.d. problem in 1970 there was only one possible point of departure

, was sentenced to seven months imprisonment at leeds borough sessions in january 1883 on a charge of conspiring to obtain money by false pretences. he and another were running a fraudulent 'national employment agency and mercantile assistants' bureau (see the leeds mercury, ro january 1883. after his release from prison dalton, who now used the pseudonym burgoyne, became secretary of a spurious 'hermetic brotherhood of luxor, which was founded by a so-called occultist called peter davidson. according to a. e. waite (in a new and revised encyclopaedia offreemasonry, new and revised [it was not] edition, 1923, art 'hermetic brotherhood of luxor) ayton, whom he clearly identified, although not by name, was unwittingly involved to the extent that he not only joined the 'h.,b. ofl' but 'appear

(p. 88. he continued 'waite claims in his preface that his edition is "practically a new work under an old title, but although he revised many of the "lives" and added a life of cagliostro, the bibliography remained inaccurate and unsatisfactory, while he omitted altogether the most valuable part of the original text "a selection of the most celebrated treatises on the theory and practice of the hermetic art' 2 godfrey higgins (1773-1835, anacalypsis, an attempt to draw aside the veil of thesaltic isis; or, an inquiry into the origins oflanguages, nations, and religions, c (2 vols, 1836. ayton probably possessed some fasicles from the 1878 glasgow reprint. higgins also wrote the celtic druids (1829, a book which reflected his preoccupation with phallic worship. he built a house for pauper

last, samuel norton, who lived at bristol and sir k.d. went to visit him there to learn of him. there was chacombe vicarage 10 march 1890 20 50 the alchemist of the golden dawn also a dr edmund dean of york, who wrote and commented on s. norton. i think that is in latin. i enclose you a ticket of one of s. norton's which i do not want again. kind regards. in haste. 1 a suggestive inquiry into the hermetic i\1ystery with a dissertati n on the more celebrated of the alchemical philosophers, was published anonymously in 1850. it was not by thomas south but by his daughter mary anne (later atwood. in his hermetica catalogue no. 25 (summer 1981) mr r. a. gilbert described it as an attempt to 'explain alchemy as a science of the soul by which the adept sought divine union by way of illumination

INITIATION INTO HERMETICS

in green and the element of the earth in yellow color. the middle along the magician up to the globe is dark purple, representing the sign of the akasa principle above the magician s head, with an invisible ribbon for a crown, there is a gold-edged silvery white lotus flower as a sign of the divinity. in the inside there is the ruby red philosophers stone symbolizing the quintessence of the whole hermetic science. on the right side in the background there is the sun, yellow like gold and on the left side we see the moon, silvery-white, expressing plus and minus in the macro- and microcosm, the electrical and magnetical fluids. above the lotus flower, creation has been symbolized by a ball, in the interior of which are represented the procreative positive and negative forces which stand for

eason, man is signified as a microcosm in contrast to the macrocosm of the universe. strictly speaking, the entire nature manifests itself in man and it will be the task of this chapter to inform about these problems. i do not intend to describe the physical occurrences in the body because everybody can find information about it in any respective work. what i shall teach is to regard man from the hermetic standpoint, and i shall enlighten interested people as to how to use the fundamental key, the influence of the elements on man, in the right way. a well-known maxim says, a sound mind in a sound body. the genuine truth of this aphorism represents itself immediately to everybody dealing with the problem of man. there surely will arise the question, what health is from the hermetic point of

l key, the influence of the elements on man, in the right way. a well-known maxim says, a sound mind in a sound body. the genuine truth of this aphorism represents itself immediately to everybody dealing with the problem of man. there surely will arise the question, what health is from the hermetic point of view. not every one is capable to answer this question at the first instant. seen from the hermetic angle, health is the perfect harmony of all the forces operating inside the body with respect to the basic qualities of the elements. there need not prevail such a great disharmony of the element a to set free a visible effect which is called disease. for disharmony in the form of sickness is already an essential disturbance in the workshop of the elements inside the body. the main condit

or od can be increased or diminished according to whatever necessity requires. the way of doing it will exhaustively be illustrated in the practical part of the present work. the electrical as well as the magnetical fluid in the human body have nothing to do with the kind of electricity or magnetism we know, although a certain analogy exists. this law of analogy is a very important factor in the hermetic science and the knowledge of it enables the adept to perform great miracles with the aid of this key. the food contains the elements mingled with each other. the result of taking in food is a chemical process by which the elements are preserved in our body. from the medical point of view, the taking in of any kind of food, together with the breathing, causes a process of combustion. the h

wn the electrical fluid, and from the outside to the inside they possess the magnetical fluid, which affects the functions in the entire organism in an analogous and harmonious way. in other organs the reverse process takes place, the electrical fluid operating from the outside to the inside, the magnetical one from the inside to the outside. this knowledge of the polar emanation is called in the hermetic art the occult anatomy of the body. and the knowledge of the effect of this occult anatomy is extremely important for every adept who wants to know his body, to influence and to control it. i shall therefore describe this occult anatomy of the human body with respect to the electrical and magnetical fluid, that is to say, in the positive and in the negative sphere of action. these argumen

r trances whether with the help of a prayer, a hymn or some other meditation, or through a sort of passivity (emptiness) of the mind, conjuring up a spontaneous displacement (shifting) of the consciousness. in this state it is possible for elementals, deceased people and certain low beings to induce the astral body together with the material body to manifestations and other undertakings. from the hermetic point of view, such experiments are to be regarded as a sort of obsession, even if the beings in question should be good ones. the true magician naturally does not doubt the performance of such experiments if they are to be taken very seriously but he will feel very sorry indeed about these mediums. the magician himself can consciously form connections with beings in quite a different way

ily compile them. he will select imaginations of objects, pictures, etc, for his concentration exercises if he has a weak will. after all, he went through these exercises already in step ii of this course. the above harmony schedule is a signpost, so to speak, a compass to find out which element is preponderant and which exercise has to be taken up more intensely. as a result of success with this hermetic classification, the akasa principle will reveal itself to him. magic psychic training (vii) a very particular topic we shall deal with in this step concerns the development of the astral senses with regard to the elements. the magician s astral senses have been trained and developed in any case in the course of all the preceding exercises; nevertheless there is need of an extraordinary dr

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

me to this particular synthesis? it seemed at best unlikely. as i began to answer these questions, i discovered deeper cultural and historical realities ranging from hitherto unexplored aspects of the survival of egyptian practices, to the discovery of attitudes toward magic and philosophy that impacted my own becoming. i would like to share the beginnings of my understanding of set-typhon in the hermetic tradition, so that others may make use of tools i've found and of the method of discovery. the majority of operant texts available to us come from the third to fifth centuries of the common era. most were found in thebes, a collection whose history, whose magical and cultural significance has generally been overlooked. this key collection, which escaped the roman persecution of magical te

earning that various successful schools have possessed. this may not provide the entertainment of spending a weekend listening to someone channel a kazillion-year-old lemurian, but it will provide you with one of the closest things available to time travel. the last chapter of this book provides the dedicated seeker some resources if they wish to make the journey i have. subjective synthesis. the hermetic tradition is above all a tradition of individualism, the setian current within it particularly so. once adequate research has been begun, questions arise that can only be answered by relating the process to the understanding of the individual. a model, as appropriate to hermes god of communication as it is to current linguistic thinking, emerges. having considered the traditions it factua

ISIS UNVEILED

ng open; and uicient spiritual philosophy is to tjiem a closed book. diametrically opposed though they be to the clergy in their ideas respecting it, in the way of interpreta* tion they do little more than their opponents for a questioning public. their labors tend to strengthen materiafism; as those of the clergy, especially the romish clergy, do to cultivate belief in diabolism. if the study of hermetic philosophy held out no other hope of reward, it would be more than enough to know that by it we may learn with what perfection of justice the world is governed. a sermon upon this text is digitizecoy google the rohish church self-dooued 121 preached by every page of histoiy. among all there u not one that con- veys a deeper moral than the case of the bomaa church. the divine law of compen

marcion and the baailideans, we m^ find in it the reason for the kerenea of all others. like all other guosucs they rejected the mosaic bible entirely. nevertheless their philosophy, apart from some deductions original with several of the most important founders of the various branches of gnosticism, was not new. passing through the chaldaean kabalistic tradition, it gathered its materials ia the hermetic books, and pursuing its flight still farther back for its metaphysical specu- lations, we find it floundering among the tenets of manu, and the earliest hindfl ante-sacerdotal genesis. many of our eminent antiquarians trace the gnostic philosophies right back to buddhism, which does not impair 377. tertulliu: adt. more iii, viii, iq. 378. 8ttp. rd, part u, vii; iren: agmtut htnaua. ill, i

rit. his phraseology is very definite when he teaches the anahasis, or the continuation of life of those who have died. he maintains that there is a psychical body which is sown in the cor- ruptible, and a spiritual body that is raised in incormptible substance'"the first man is of the earth earthy, the second man from heaven" 724. zokar, i, pp. 65 b, 66. 725. ihid, 11, p. 97; i, p- 168 a. 725. a hermetic work. 726a. e. biimouf; lelotiudtlab(miuloi,a.w^iq: ldito'via^ra, xxii; t. w. ahy> davids; bvdhium, p. 176; saortd book* rf at eait, x. xm. xix. xxxv. oxford: hardy: a manul rf bwuntm; tc. etc. digitizecoy google 282 isis unveiled even james (iu, 15) ideotifiea the aoul hy saying that its wisdom "desceadeth not from above" but is terrestrial, paycaieo, denumiatal (see greek text. plato, s

writer, who states a few facts concerning them, by the qiecial permission of one who has a right to give if. in a recent and very valuable work on secret societies, k. r. h. mackenzie's royal masonic cydopaedia, we find the learned author himself, an honorary member of the canongate kuwinning lodge, no. 2 (scotland, and a mason not likely to be imposed upon, stating the following, under the head 'hermetic brothers of egypt "an occult fraternity, which has endured from very ancient times, having a hierarchy of officers, secret signs, and passwords, and a peculiar method of instruction in science, moral philosophy and relif^on. if we may believe those who at the present time profess to belong to it, the philosopher's stone, the elixir of life, the art of imdsibilily, and the power of conunun

of age, and evi- deotly of vast erudition. their knowledge of languages not to be doubted. they never remained long in any one country, but passed away without creating notice' another of such sub-brotherhoods is the sect of the fitris in india. known by name, now that jacolliot has brought it into pubhc notice, it is still more arcane, perhaps, than the brotherhood that mr. mackenzie names the 'hermetic brothers' what jacolliot learned of it, was from fragmentary manuscripts delivered to him by brdhmanas, who had their reasons for doing so, we must believe. the affruskada parilahai gives certain details about the association, as it was in days of old, and when explaining mystic rites and magical incantations explains nothing at all, so that tjie mystic l'om, l'rhum, sh'hrum, and sho'rhim

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

be exercised on this matter just as it has with regard to the formulation of the question itself. the presiding genius 43 chapter six the presiding genius all previous exoteric works dealing with geomancy are defective in this one particular area at least, the omission of that procedure which is an initiated technique. geomancy is divination through the element earth. in one of the rituals of the hermetic order of the golden dawn the initiate is sworn to invoke, in his workings, the highest name of god that he knows. in this way, whatever he does will come under the guidance and benediction of the highest spiritual force that he knows. thus the ruler of the element of earth has to be magically invoked so that it may truly govern this work of prognostication. it comprises three separate ges

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

the same author in the year 1858, when a work entitled curious things of the outside world was produced. let it be understood, however, that the author distinctly excepts against being in any manner identified with all the opinions, religious or otherwise, which are to be found in this book. some of them are, indeed, most extraordinary; but, in order to do full justice to the speculations of the hermetic brethren, he has put forward their ideas with as much of their original force as he was able; and, in some parts of this book, he believes he has urged them with such apparent warmth, that they will very likely seem to have preface xi been his own most urgent convictions. as far as he can succeed in being so considered, the author wishes to be regarded simply as the historian of the rosic

excellent, renowned philocryphus: soli deo laus et potentia! amen in mercurio, qui pedibus licet carens decurrit aqua, et metallice universaliter operatur. london, january 20th, 1870. contents. chapter the first. page. critics of the rosicrucians criticised. 1 chapter the second. singular adventure in staffordshire. 5 chapter the third. insufficientcy of worldy objects. 13 chapter the fourth. the hermetic philosophers. 19 chapter the fifth. an historical adventure. 27 chapter the sixth. the hermetic brethren. 32 chapter the seventh. mythic history of the fleur-de-lis. 58 chapter the eighth. sacred fire. 54 chapter the ninth. fire-theosophy of the persians. 65 chapter the tenth. ideas of the rosicrucians as to the character of fire. 74 xiv contents chapter the eleventh. page. monuments rais

ucianism not having been heard of until 1604, it has been asserted that this supposed first founder of rosicrucianism bound his disciples not to reveal any of his doctrines until a period of one hundred and twenty years after his death. the ancient romans are said to have preserved lights in their sepulchres many ages by the oiliness of gold (here steps in the art of the rosicrucians, resolved by hermetic methods into a liquid substance; and it is reported that at the dissolution of monastaries, in the time of henry the eighth, there was a lamp found that had then burnt in a tomb from about three hundred years after christ nearly twelve hundred years. two of these subterranean lamps are to be seen in the museum of rarities at leyden, in holland. one of these lamps, in the papacy of paul th

e dominion of other powers, whom all your guards cannot keep out, for their inlet is quite of another kind than the ordinary life s access. we advise you, then, to beware of this dark door; the other will perhaps take care of itself, letting in no ugly things upon you: but the former may let in unpleasantthings upon you in full grasp with your hands bound. the hebrew shin. chapter the fourth. the hermetic philosophers. here was among the sages a writer, artephius, whose productions are very famous among the hermetic philosophers, insomuch that the noble olaus borrichius, an excellent writer and a most candid critic, recommends these books to the attentive perusal of those who would acquire knowledge of this sublime highest philosophy. he is said to have invented a cabalistic magnet which p

ly with the crowd you would scarcely distinguish him from the crowd; nor would you observe him, unless there was something romantically akin to him in you excited by his talk. and now for a few remarks on the imputed character of these rosicrucians. and in regard to them, however their existence is disbelieved, the matters of fact we meet with, sprinkled but very sparingly in the history of these hermetic people, are so astonishing, and at the same time are preferred with such confidence, that if we disbelieve, which it is impossible to avoid, and that from the preposterous and unearthly nature of their pretensions, we cannot escape the conviction that, if there is not foundation for it, their impudence and egotism is most audacious. they speak of all mankind as infinitely beneath them; th

h pity or contempt in their own minds as altogether another order of beings from men. they are most simple and deferential in their exterior; and yet the self-value which fills their hearts ceases its self-glorying expansion only with the boundless skies. up to a certain point, they are the sincerest people in the world; but rock is soft to their impenetrability afterwards. in comparison with the hermetic adepts, monarchs are poor, and their greatest accumulations are contemptible. by the side of the sages, the most learned are mere dolts and blockheads. they make no movement towards fame, because they abnegate and disdain it. if they become famous, it is in spite of themselves: they seek no honours, because there can be no gratification in honours to such people. their greatest wish is to

emselves, what standard of measure, or what appreciation, can you apply? ordinary estimates fail in the idea of it. either the state of these occult philosophers is the height of sublimity, or it is the height of absurdity. not being competent to understand them or their claims, the world insists that these are futile. the result entirely depends upon there being fact or fancy in the ideas of the hermetic philosophers. the puzzling part of the investigation is, that the treatises of these profound writers abound in the most acute discourse 26 the rosicrucians. upon difficult subjects, and contain splendid passages and truths upon all subjects, upon the nature of metals, upon medical science, upon the unsupposed properties of simples, upon theological and ontological speculation, and upon s

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

tion adds notes from mme blavatsky s works. fourth revised edition, with hebrew text: volume 3 of darcy kuntz golden dawn studies series (edmonds: holmes publishing group, 1996. westcott s sy is also included in the most recent reprint of collectana hermetica, a series which westcott edited 1893-1911 (weiser, 1998. westcott was an occultist who, with s. l. m. mathers, was a founding member of the hermetic order of the golden dawn. both westcott and mathers put several magical and mystical texts into english in the late 1800s and early 1900s. most pertinent to kabbalah are mathers kabbalah unveiled (sections of the zohar after the latin of knorr von rosenroth) and westcott s sy, which, in spite of the claim on the title page that the work was translated from the hebrew, appears to have been

in spite of the claim on the title page that the work was translated from the hebrew, appears to have been totally dependent on a latin version. a. e. waite, in his introduction to the stenring translation (discussed below, says of westcott s sy it is based on the text of rittangelius, compared with some other versions. it was prepared for the use of persons described as theosophists, occult and hermetic students, whose purpose if any may have been served by such a production, but is in reality a paraphrase and fulfills few of the conditions required by scholarship. even though there is a bit of the pot calling the kettle black in waite s comments, they give a fair appraisal of westcott s work. along with sy, westcott offers an english translation of the thirty-two paths of wisdom; its in

text introduced. from other sources (waite s introduction to stenring for one, we learn that the thirty-two paths is a late addition to sy, appended in some latin versions. in a series of short paragraphs, it tells of the intelligences, powers and virtues of the thirty-two paths, which are the ten sefirot plus the twenty-two letters of the hebrew alphabet. 20073 5 westcott s connections with the hermetic order of the golden dawn afford his treatment of sy a certain pedigree at least in the eyes of those who involve themselves with golden dawn teachings and literature thus, it has been reprinted far more often than any other version (and appears at a large number of sites on the internet; see part 4 below. papus [gerard encausse. the qabalah: secret tradition of the west. french original

s 35:2 [1984) concerning belimah, where he mentions its likely derivation from job 26:7. 20073 6 on page 30 of gershom scholem s kabbalah, an english translation of sy by p. davidson (elsewhere noted as the sepher jetsirah, white county [ga: 1896) is mentioned. i have not seen it. given the time and place of this publication, it does seem that this p. davidson is peter davidson (1837-1915) of the hermetic brotherhood of luxor; see godwin, chanel and deveney: the hermetic brotherhood of luxor (york beach: samuel weiser, inc, 1995. mordell, phineas. the origins of the letters and numerals according to the sefer yetzirah. the present thesis appeared in the jewish quarterly review, new series for april 1912 vol. ii, and for april 1913 vol. iii. published by dropsie college philadelphia pa. sup

the tract according to waite and westcott* comment: israel regardie, on the thirty-two paths of wisdom: it seems to me, after prolonged meditation, that the common attributions of these intelligences is [sic] altogether arbitrary and lacking in serious meaning (a garden of pomegranates, introduction, p. iv) hall, manly palmer. the secret teachings of all ages. an encyclopedic outline of masonic, hermetic, qabbalistic and rosicrucian symbolical philosophy. san francisco: h. s. crocker co, 1928; golden anniversary edition, reduced facsimile, los angeles: the philosophical research society, 1978 (sy translation: pp. 114-16) hall states that he used kalisch s translation as the foundation of his interpretation of sy, but that material from other authorities has been incorporated and many pass

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

ss, 2003. green, arthur. keter: the crown of god in early jewish mysticism. princeton: princeton university press, 1997: chapter thirteen. gsefer ha-bahir. h 20081 4. idel, moshe. ascensions on high in jewish mysticism: pillars, lines, and ladders. budapest/new york: central european university press, 2005: chapter 2, 3, gthe pillar in the book bahir h. krzok, paul. ga look at the bahir, h in the hermetic journal, number 22, edited by adam mclean (edinburgh: winter 1983. neubauer, a. gthe bahir and the zohar, h in jewish quarterly review, original series, vol. 4 (1892. schafer, peter. mirror of his beauty: feminine images of god from the bible to the early kabbalah. princeton and oxford: princeton university press, 2002. scholem, gershom. kabbalah [articles from encyclopedia judaica. jerus

KETAB E SIYAH

that steals dreams and desolates those who would remain too long within its borders, infinite as they are. so, this place, too, i left, and not without some gladness, and came at last to heaven's gates to plead before the elohim, seeing in them beauty and wisdom as such i did seek, and begged of them to accept me as a brother, though giant-born, for in heaven, after many years of chosen exile and hermetic quest did i perceive that which i had sought so strenuously and long. when first i came you would not have me, believing me to be a spy of gog's, sent to work mischief amongst you, and, despite my appeals, i could find no words to persuade your determined and steadfast hearts. yet i was not deterred by this spurning for i reasoned i, myself, would do no different, knowing, as i did, the p

that steals dreams and desolates those who would remain too long within its borders, infinite as they are. so, this place, too, i left, and not without some gladness, and came at last to heaven's gates to plead before the elohim, seeing in them beauty and wisdom as such i did seek, and begged of them to accept me as a brother, though giant-born, for in heaven, after many years of chosen exile and hermetic quest did i perceive that which i had sought so strenuously and long. when first i came you would not have me, believing me to be a spy of gog's, sent to work mischief amongst you, and, despite my appeals, i could find no words to persuade your determined and steadfast hearts. 118 yet i was not deterred by this spurning for i reasoned i, myself, would do no different, knowing, as i did, t

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

the point, but the former cannot of course be accepted by those who hold that masonry has descended from the ancient mysteries. a speculation is put forward by bro. a. e. waite in a recent book, connecting the acception with robert fludd, the great english rosicrucian philosopher (1576-1637. he says: 576. however and whenever it arose, my thesis is that the acception may have included a group of hermetic students, of which there were many at the period; that fludd drew them together or took his place among them; and that- after his manner and the manner of the rosy cross- they began to speak of spiritual building in a hall of masons, of a hermetic art in stone; and that therefore they may have contributed something to our own unfinished sketch of figurative building(*emblematic freemasonr

rs; the bohemian brothers, or unitas fratrum; the rosicrucians. 662. sixteenth century: the rosicrucians became widely known; the order of christ, derived from the templars; cornelius agrippa of nettesheim, in connection with a secret association; saint teresa; s. john of the cross; philippe paracelsus; the fire philosophers; militia crucifera evangelica, under simon studion; the mysteries of the hermetic masters. 663. seventeenth century: the rosicrucians; the templars; the asiatische bruder; academia di secreti, at the home of john baptista porta; the quietists, founded by michael de molinos; and the whole group of spanish mystics. 664. eighteenth century: the fratres lucis, or the knights of light; the rosicrucians; the knights and brothers initiate of st. john the evangelist from asia

preciation of the work done by the troubadours: 667. from the death of manes, a.d. 276, there was an intimate alliance- even a fusion- with some of the leading gnostic sects, and thence do we derive the intermingling of the two richest streams of oriental wisdom: the one, directly through persia from india; the other, traversing that marvellous egyptian period, enriched by the wisdom of the great hermetic teachers, flowed into syria and arabia, and thence with added force- garnered from the new divine powers made manifest in the profound mystery of the blessed jesus- into europe, through northern africa, finding a home in spain, where it took deep root. from this stock sprang into full flower that richness of speech and song for which the troubadours will live for ever, manichaeans who san

ings. the higher degrees were also introduced into english co-masonry. 1914 the rt. rev. j. i. wedgwood received the degrees of prince patriarch grand conservator 33, 95 of the rite of memphis; absolute grand sovereign 33, 90, of the rite of mizraim; and sovereign grand inspector general 33 of the ancient and accepted scottish rite (cerneau) by yarker in person *in robert samber's dedication in a hermetic tact entitled "long livers" appearing in 1712 under the pseudonym of eugenius philalethes, junior, and addressed to members of the grand lodge of england, we find what many have thought to be an allusion to higher degrees. samber distinguishes between those "who are not far illuminated" and those "who have greater light' who are "of the higher class; and "are illuminated with the sublimes

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

ed. the tibetan book of the dead. 3rd ed. london: oxford university press, 1960. rahula,walpola. what the buddha taught. 1959. 2nd expanded edition, new york: evergreen, 1974. zimmer, heinrich. philosophies of india. new york: bollingen, 1951; new york:macmillan, 1987. builders of the adytum the builders of the adytum (bota) was established in 1922 by paul foster case (1884 1954, a member of the hermetic order of the golden dawn. he was known as an expert in the study of the tarot and cabala, and was said to have been asked by the inner school to reinterpret the ageless wisdom for the western audience. bota s name originated from the greek term meaning holy of holies, and referring to the metaphysical building of one s inner temple.members of bota regard jesus as a carpenter, a builder, a

ed on the holy cabala, which is described by bota members as the mystical (occult) wisdom teaching of ancient israel, and which is based on a diagrammatical and symbolic glyph called the tree of life, a pictorial-symbolic representation of the one god and humanity s relationship with god and creation. bota s teachings also draw upon the tarot (viewed as a pictorial textbook of ageless wisdom, the hermetic teachings of hermes mercurious trismegistus, alchemy, and astrology. the doctrine of the oneness of god, the brother/sisterhood of humanity, and the kinship of all life patterned after the ageless wisdom mystery schools constitute the principal subjects of bota s teachings and practices, which, like in other occult orders, have as their major objective the promotion of the welfare of huma

t of the book of revelation english author, magician, and occultist, aleister crowley with a selection of occult instruments (archive photos) 56 curse of the demon and is the principal source for modern satanism s magical practices. one measure of this influence is that the enochian keys in anton lavey s satanic bible were taken from crowley s periodical equinox. in 1898 he was initiated into the hermetic order of the golden dawn (ogd, an occult group focused on ritual magic or magick, as crowley liked to spell it. in 1903 he married rose edith kelly. he seemed destined for leadership in the ogd, but was denied higher grades of initiation because of his homosexual activities. samuel (macgregor) mathers, one of the founders of the ogd, gave crowley the higher grades anyway, thus causing a s

s or aires. kelly allegedly spoke enochian when the angels appeared in his crystal. one of the procedures used during the communication consisted of setting up charts filled with letters to which the angels would point with a rod in order to spell out messages. after the deaths of dee and kelly, interest in enochian magic vanished. however, a revival occurred in the nineteenth century through the hermetic order of the golden dawn, and later through aleister crowley s commentaries, the most extensive of which was published in the vision and the voice (1911. crowley claimed to be able to invoke all the aethyrs in the nineteenth key, and recorded his communications with spirits and astral beings.modern enochian magic is characterized by two main operations: invoking spirits, and traveling to

lso magic and magical groups for further reading: clymer, r. swinburne. the rosicrucian fraternity in america. quakertown, pa: rosicrucian foundation, 1935. randolph, paschal beverly. eulis, affectional alchemy. quakertown, pa: confederation of initiates, 1930. fraternity of light the fraternity of light, formed in philadelphia by a group of cabalistic magicians, derives from the tradition of the hermetic order of the golden dawn, although it has no organizational connection. according to the fraternity, individuals are basically a spark of divine consciousness, which is eternal and periodically shows itself in a series of different forms, including the most dense one, the physical body. at the moment of death, the spark leaves the physical, whereas after three days the less dense bodies l

reading: melton, j. gordon. the encyclopedia of american religion. detroit, mi: gale research, 5th ed, 1996. the path of light. philadelphia: fraternity of light, 1974. fraternity of the hidden light fraternity of the hidden light is the english name of the fraternity known as fraternitas l. v. x. occulta. very similar to the builders of the adytum, it originated from the american section of the hermetic order of the golden dawn (ogd. it is claimed that, at the beginning of the twentieth century, the head and three officers of the ogd reorganized the order as a mystery school dedicated to the return of the new age or age of aquarius. this tradition has been inherited by the present heads of the fraternity, assuming a more public profile in the mid- 1980s. the main purposes of the fraterni

ry was that luminous vapors escaped from the hole, forming a glowing, batlike creature (a bat out of hell, so to speak. the words i have conquered appeared in russian in the heavens. the trinity broadcasting network broadcast the tale at least three times, and sent out a story about the hellhole to their internet mailing list. a charon, hell s ferryman in greek mythology (dover pictorial archive) hermetic order of the golden dawn 111 tongue-in-cheek well to hell story also appeared in the biblical archeology review. to the chagrin of the editors, many of their readers took the article seriously. upon investigation, it was found that the original finnish article was actually a letter to the editor, in which a reader had repeated an item he had picked up from a christian newsletter. and the

LIBER 777

e service of dogmatic interpretation, the lost symbolism of the vault in which christian rosenkreutz is said to have been buried, some of the work of dr. dee and sir edward kelly, some very imperfect tables in cornelius agrippa, the art of raymond lully, some of the very artificial effusions of the esoteric theosophists, and of late years the knowledge of the order ros rube et aure crucis and the hermetic order of the golden dawn. unluckily, the leading spirit in these latter societies1 found that his prayer, give us this day our daily whisky, and just a wee drappie mair for luck! was sternly answered, when you have given us this day our daily knowledge-lecture. under these circumstances daath got mixed with dewar, and beelzebub with buchanan. but even the best of these systems is excessiv

LIBER CHANOKH

rtus liber mysteriorum. liber mysteriorum quintus. quinti libri mysteriorum appendix these six .books. of ms. diaries (1581-1583) comprise bl sloane ms 3188. in preparing the present text i consulted an electronic typeset by clay holden of secundus and tertius, online at http//www.dnai.com/ cholden. printed edition (ed. joseph petersen) of all six .books. as mysteriorum libri quinque (magnum opus hermetic sourceworks number 20. felindenys, wales: magnum opus hermetic sourceworks, 1985. new edition york beach, maine: red wheel/ weiser, 2003. liber scienti, auxilii, et victori terrestris. 49 claves angelic anno 1584 cracovi. liber lxxxiv 41. tabulorum bonorum angelorum invocationes. de heptarchia mystica. these four ms .books. are digested from dee.s spirit diaries and together comprise bl s

plete golden dawn system of magic. las vegas: falcon press (1989; ed: the golden dawn. st. paul, mn: llewellyn publications. revised 6th edition; originally published chicago: aries press (4 vols, 1937-40. rowe, ben: enochian magick reference. revision 1.0, 1998. web-published. the copy previously linked to no longer exists; however this work has been mirrored on various sites across the web; www.hermetic.com which has a section of rowe.s enochian writings is probably a good place to start looking. turner, robert (1989: elizabethean magic: the art and the magus. shaftsbury: element (1983; ed/ trans) the heptarchia mystica of john dee. edinburgh: magnum opus hermetic sourceworks. expanded reissue, wellingborough, northants: aquarian, 1986. tyson, donald (1998: enochian magick for beginners

ced either hard or soft; i may be pronounced as a vowel .i, or a consonantal .y. c is generally pronounced hard, although in some of the calls it is transliterated as in which case it is pronounced soft. an alternative discussion of enochian pronunciation issues may be found in laycock (1978. 3: this ritual fragment is abbreviated from the opening of the portal grade (attributed to spirit) in the hermetic order of the golden dawn. similarly the rituals preceding the third through sixth keys are abbreviated versions of the appropriate elemental grade openings. 4: the following text of the keys or calls is a phonetic rendition, inserting vowels where necessary according to the g.d. pronunciation rules. note that final .e.s are pronounced separately. the english translations have been slightl

LIBER DCCCLX JOHN ST

self for the proper adaptation of this ritual to the purpose of self-initiation. 1 [the ritual published as .liber 671. is not the ritual which crowley is here describing, but the adaptation for self-initiation that he prepared during this magical retirement. one revision of the earlier form, a scripted initiation ritual with two officers and a candidate, adapted from the neophyte ceremony of the hermetic order of the golden dawn, survives in typescript as .liber dclxxi vel aort. but is unpublished. t.s] john st. john 31 oh, how soft is the air, and how serene the sky, to one who has passed through the black rule of apophis! how infinitely musical are the voices of nature, those that are heard and those that are not heard! what understanding of the universe, what love is the prize of him t

LIBER DCCCXI ENERGIZED ENTHUSIASM

asms f discussed above. the four kinds of eenthusiasm f or edivine madness f (the first being poetic inspiration from the nine muses) are discussed in plato's phaedrus and treated of by renaissance writers such as ficino in his commentary on the symposium, agrippa in de occulta philosophia lib. iii cap. 45-49, and giordano bruno in de gli eroici furori (for which see yates, giordano bruno and the hermetic tradition. in connection with the three genthusiasms h mentioned here, there is evidence that crowley referred the letters of iao to iacchus, asi (isis) or aphrodite and `orus (permissible since h is not a letter in greek, the latter as a cognate of apollo. the reference to gspurious masons working under a forged charter h at the end of section xv probably denotes the ancient and accepted

LIBER LIBRAE

religion there is no sect, therefore take heed that thou blaspheme not the name by which another knoweth his god; for if thou do this thing in jupiter thou wilt blaspheme hwhy and in osiris hwchy. ask and ye shall have! seek, and ye shall find! knock, and it shall be opened unto you [this text is a slight adaptation by crowley of an instruction originally circulated in the practicus grade of the hermetic order of the golden dawn, titled gon the general guidance and purification of the soul. h the g.d. version may be studied in regardie (ed, the golden dawn and the complete golden dawn system of magick. gliber libra h was first published in equinox i (1) and reprinted in gems from the equinox and equinox iii (10, in the latter case with a questionable author credit to gthe master therion

LIBER LVII

ublished as .the sorrow of search. in time and the gods. t.s* the complete dictionary, begun by frater i. a, continued by fra. p. and revised by fra. a. e. g. and others, will shortly be published by authority of the a a. a.c [it was published in equinox i (8] 61 [i.e, the chaldaan oracles, whose ascription to zoroaster is late (medieval/ renaissance; fragment 186 in the westcott edition. cf. the hermetic discourse .the eighth reveals the ninth (nhc vi 52.1. 63.32; in some versions of hermeticism and graeco-egpytian magick the .9th sphere (counting upwards) lies beyond the sphere of the planets and .fixed stars. and is the realm of the divine. t.s] on the qabalah 41 scholion. 9= the foundation of all things= the foundation of the alphabet= yod= 10= malkuth= kether= 1. scholion z. 9= ix= th

LIBER LXVII THE SWORD OF SONG

swarthy red of hate in a man.s cheek, and darkened utterly .foaming at the fouth the wretched jehjaour clutched at air and fell prone. iii .to what god should he appeal? his own, hanuman, was silent. sacrifice, prayer, all were in vain. so jehjaour gnashed his teeth, and his whole force went out in a mighty current of hate towards his former friend. 1 allan macgregor bennett (whose motto in the .hermetic order of the golden dawn. was iehi aour, i.e .let there be light, now ananda metteya, to whom the volume in which this story was issued is inscribed. 2 taphtatharath [sic, s.b. taphthartharath. t.s, the spirit of mercury .now hate hath power, though not the power of love. so it came about that in his despair he fell into a trance; and in the trance mara1 appeared to him. never before had

LIBER SAMEKH

other papers. see equinox iv (2. crowley, aleister& jones, charles stansfeld: aleister crowley and the practice of the magical diary. scottsdale, arizona: new falcon, 1988 (ed. by james wasserman. dee, john: gmysteriorum liber secundus. h ms diary (british library sloane ms. 3188; typeset in mysteriorum libri quinque. mysteriorum libri quinque (ed. joseph petersen. felindenys, wales: magnum opus hermetic sourceworks, 1985. revised reprint as john dee fs five books of mystery, york beach, maine: red wheel/ weiser, 2003 (ed. meric casaubon) a true and faithful relation of what passed for many yeers between dr. john dee and some spirits &c &c &c. london, 1659. reprinted london: askin, 1974; new york: magickal childe, 1992. duquette, lon milo: the magick of thelema. york beach, maine: samuel

th additional editorial material, york beach, maine: samuel weiser, 1995 (ed. by william breeze. preisendanz, karl (ed: papyri graca magica: die griechischen zauberpapyri (2 vols. leipzig: teubner, 1928-31; second edition stuttgart: teubner, 1973. regardie, francis israel: ceremonial magic. wellingborough: aquarian, 1980 (ed) the golden dawn (full title: the teachings, rites and ceremonies of the hermetic order of the golden dawn (4 vols) chicago: aries press, 1937-1940; 6th edition in one volume, st. paul, minnesota: llewellyn, 1989. waite, arthur edward: the book of black magic and of pacts, including the rites and mysteries of goetic theurgy, sorcery and infernal necromancy. london: 1898. second edition as the book of ceremonial magic, london: rider, 1911; reprinted new hyde park, ny: u

LIBER TURRIS

from his hand that sits, and shall sit when the usurping tyrant falls, can purge that wilderness of wills and wits, let spring that fountain in eternal halls. 14. and this: 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 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

LUCIFERIAN SORCERY

hat the practitioner is able to achieve gnosis. the individual is initiated by the mothering/fathering coven to receive the power of the current into their body, that born again in the luciferian path, will they be the first of the witch blood yet again. one aspect of witches sabbat teaching is the ability for the student to make a certain contact with ancestral shades and spirits. the aspects of hermetic occultism are present here, from which the egyptian systems of typhonian magick are awakened. the ancestral shades are the spirits of ones past, those familiars that shall manifest the current of initiation further to the dreaming body of witch. one may wish to obtain an old statue or object which may hold a key to the gnosis, something which the individual shall attribute this force unto

quite real, however once one evokes and invokes the spirit of these dark lords shall they be revealed as positive. the christian inversion of pagan gods is only visible on the surface, thus beyond separation from god to daemon is one in the same. we are both the garden of pleasure and the catacombs of the dead and their necromantical desire. 16 the grand circle of magickal awakening is the triple hermetic circle, developed from hamara t. this circle, traced by each initiate and give the proper names from which shall manifest the power through he or she, is the secret which is not a secret, hidden from those who should not see. the circle is thus the grand awakening. setian pyramid of sorcerous assumption of atavistic form a drawing by aos, from the book of pleasure. the cult of sethian mag

y aos, from the book of pleasure. the cult of sethian magick is based within the luciferian concepts of dual gnosis awakening, which the individual realizes his or her own imagination is the cradle of seth or set itself, and that the prince of darkness speaks through each of us as we become. the witches sabbat path itself is one of turns and mystery revealed, from which in the circle of the dead (hermetic circle of hamara t) should we manifest the witches sabbat gnosis in a clear and positive way. the triple hermetic circle of hamara t is one of diving the black mirrors of the mind, from which our source and end are contained therein. it is through these mirrors, which if aligned correctly through initiation, will allow the reflection to move on indefinitely. thus immortality of the psyche

le hermetic circle of hamara t is one of diving the black mirrors of the mind, from which our source and end are contained therein. it is through these mirrors, which if aligned correctly through initiation, will allow the reflection to move on indefinitely. thus immortality of the psyche is possible. one must be focused and move through the mental barriers from which society has bred through us. hermetic occultism within the witches sabbat is perhaps one of the most significant developments of this magickal art. before gerald gardner reinvented witchcraft as 17 wicca in the 60 s on, there were in fact many groups practicing egyptian magick and ceremonial workings, later on it was to be woven into the craft as it first was considered. charles pace, who was for a time a high priest of one o

a might not have become as unchallenging as it appears today. based off of two manuscripts, necrominon and the book of tahuti, hamara t produced much material on the luciferian gnosis, dealing with the tarot and high ceremonial sex magick with a ritual called ankh-ka. mr. pace was from the 1960 s a priest of set and anubis, and in such a fitting manner, was a mortuary technician. while the triple hermetic circle used by coven nachttoter/the order of phosphorus differs from the original, the foundation is in itself similar if not the same. the triple hermetic circle is presented here anew, that the student makes use this by daring to do so. the reworked version is attributed to the four elements as follows: direction element god form planet north earth set saturn/sothis east fire horus mars

not the same. the triple hermetic circle is presented here anew, that the student makes use this by daring to do so. the reworked version is attributed to the four elements as follows: direction element god form planet north earth set saturn/sothis east fire horus mars/sun south water thoth moon west air anubis venus while pathal attributions are based on the elements in a different manner, this hermetic version in the directions and elements were first developed by hamara t however the god forms were developed through the order of phosphorus. one may develop their own circle based on the pathal elements within a left hand path manner as the following for an example. direction element god form archetypical image planet south fire satan-shaitan peacock saturn/mercury east air lucifer eye v

ner as the following for an example. direction element god form archetypical image planet south fire satan-shaitan peacock saturn/mercury east air lucifer eye venus north earth belial goat or ram sun/saturn west water leviathan serpent/snake moon 18 while the alternate version may be used for many witches sabbat callings and works of lesser or greater black magick, the suggested use of the triple hermetic circle of the different representations and egyptian god forms are highly suggested for a development of association. once one is able to move through these well balanced aspects, may the potential be view therein. the colors within the center are of particular significance. in the center there are four small triangles representing the four elements as described later. they are: upper wes

LUCIFERIAN SORCERY AND SET TYPHON

he god forms therein. atavisms are also used in such a way; while often one may use atavistic resurgence as a form of summon many of the god forms listed above. some of the luciferian witchcraft or high sorcery gnosis is developed from charles pace, known in early wiccan circles as hamar'at. pace, who was born in 1920 was an early associate of gerald gardner, knowing him from some of the egyptian hermetic occult circles they associated in. pace was known in the 1960's as a priest of set and anubis, and later became a high priest of gerald gardner's coven in south london. charles created two known manuscripts of his lectures and teachings, which were based on his own sethanic cult of masks. pace was presenting a luciferian aspect of wicca which would provide an actual initiatory ground, rat

rian aspect of wicca which would provide an actual initiatory ground, rather than a dogmatic and unchallenging religious doctrine "necrominion" and "the book of tahuti" were two manuscripts which survived pace, authored in the late 1960's and early 70's 'necrominion' was based around the sethanic cult of masks, an ornate sexual magick rite known as "ankh-ka, the five fold kiss and material on the hermetic tarot which lists different attributes than aleister crowley's own coherent thoth deck `the book of tahuti' was dedicated to `austin ozman spare' is based upon the hermetic tarot, many of the plates are beautiful and impressionistic. included in the manuscript was hamar'at's triple hermetic circle, which was incorporated in coven nachttoter and my own magickal work. it presents ankh ka dj

MACNULTY W KIRK KABBALAH AND FREEMASONRY

royal patronage, a profoundly philosophical orientation, and a very elaborate system of symbolism. in arguing that masonry is simply "a club" one should explain why this particular club developed as it did. one of the obvious explanations for its rapid growth is that masonry was teaching and practicing something that was, at the time, of very widespread interest to the intellectual community. the hermetic/kabbalistic tradition of the renaissance is certainly such a thing; and, as we shall see, it would account for masonry's unique symbolic structure and for many of its rituals and practices. in my own view, freemasonry is a codification of the hermetic/kabbalistic tradition which formed the intellectual essence of renaissance thought;5 and the material presented here will reflect that view

period from 1717 until the last quarter of the 18th century. we do know a little. there certainly was "masonic activity" in england in the middle of the 17th century. the first speculative masons that we can identify positively are sir robert moray and elias ashmole. they were initiated into the order in 1641 and 1646 respectively, both in the north of england. both were closely involved with the hermetic/ kabbalistic tradition: ashmole was a significant contributor to the literature of that tradition, and moray was the patron of the alchemist, thomas vaughan.6 in theatrum chemicum britannicum ashmole makes a point which it will be useful for us to note at the outset. he writes "and therefore is it not less absurd, then strange, to see how some men. will not forbeare to ranke true magician

nd therefore is it not less absurd, then strange, to see how some men. will not forbeare to ranke true magicians with conjurers, necromancers and witches (those grand impostors) who violently intrude themselves into magick, as if swine should enter into a faire and delicate garden."7 this distinction between "true magicians" whom ashmole considers to be practitioners of the mystical ascent in the hermetic/ kabbalistic tradition, and "conjurers, necromancers, and witches" who attempt to use "magick" to influence the physical world is a significant one. for ashmole "magick" aspires to a transformation of the individual; it requires the individual to surrender his will to the will of god; and it is part of the mystical ascent. conjuring and witchcraft aspire to produce result in the physical

hat masons were involved in some sort of mystical activity. apparently, in author's view they were acting in the role of "conjurers, necromancers, and witches (to borrow ashmole's words. of course, simply from this pamphlet, we cannot know what transpired in the meetings of these late 17th century masons; but it is not unreasonable to think that they might have been doing something related to the hermetic/kabbalistic tradition in order to earn the suspicion of the pamphlet's author. this pamphlet assures us that in the late 17th century there was a popular awareness of masons and a perception that they had mystical involvements. beyond concluding that masons were present in london in 1698, we can derive from this pamphlet some tentative ideas about their frame of mind. it was to be almost

this resulted in a view of all existence as a single, tightly integrated unity centered on the deity. a particularly 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

mment about the nature of the journey which the new mason apprentices himself to undertake. that journey from west to east is represented, symbolically, by the progress through the masonic degrees; and it is, in fact, the ascent up jacob's ladder one of the "principal rounds" for each degree. this should be no surprise. as we have seen, the notion of a "mystical ascent" was part and parcel of the hermetic/kabbalistic tradition. we should note that this journey is an ascent in consciousness; from ordinary consciousness of the physical world, through the soul and the spirit, to a consciousness of the divine presence. reuchlin describes such an ascent in de arte kabbalistica;51 another can be found in the hermetica.52 some of these ascents are deeply christian in their character. in de occult

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

of antiquity the life and philosophy of pythagoras pythagorean mathematics the human body in symbolism the hiramic legend the pythagorean theory of music and color fishes, insects, animals, reptiles and birds (part one) fishes, insects, animals, reptiles and birds (part two) flowers, plants, fruits, and trees stones, metals and gems ceremonial magic and sorcery the elements and their inhabitants hermetic pharmacology, chemistry, and therapeutics the qabbalah, the secret doctrine of israel fundamentals of qabbalistic cosmogony the tree of the sephiroth qabbalistic keys to the creation of man an analysis of tarot cards the tabernacle in the wilderness the fraternity of the rose cross rosicrucian doctrines and tenets fifteen rosicrucian and qabbalistic diagrams alchemy and its exponents the

rael fundamentals of qabbalistic cosmogony the tree of the sephiroth qabbalistic keys to the creation of man an analysis of tarot cards the tabernacle in the wilderness the fraternity of the rose cross rosicrucian doctrines and tenets fifteen rosicrucian and qabbalistic diagrams alchemy and its exponents the theory and practice of alchemy: part one the theory and practice of alchemy: part two the hermetic and alchemical figures of claudius de dominico celentano vallis novi the chemical marriage bacon, shakspere, and the rosicrucians the cryptogram as a factor in symbolic philosophy freemasonic symbolism mystic christianity the cross and the crucifixion the mystery of the apocalypse the faith of islam american indian symbolism the mysteries and their emissaries conclusion the secret teachin

nico celentano vallis novi the chemical marriage bacon, shakspere, and the rosicrucians the cryptogram as a factor in symbolic philosophy freemasonic symbolism mystic christianity the cross and the crucifixion the mystery of the apocalypse the faith of islam american indian symbolism the mysteries and their emissaries conclusion the secret teachings of all ages an encyclopedic outline of masonic, hermetic, qabbalistic and rosicrucian symbolical philosophy being an interpretation of the secret teachings concealed within the rituals, allegories, and mysteries of all ages by manly p. hall san francisco printed for manly p. hall by h.s. crocker company, incorporated mcmxxviii [1928, no renewal] scanned at sacred-texts.com, november, 2001. j. b. hare, redactor. this text is in the public domain

es- the bacchic mysteries--the dionysiac mysteries. 29 atlantis and the gods of antiquity plato's atlantis in the light of modern science-the myth of the dying god-the rite of tammuz and ishtar--the mysteries of atys and adonis-the rites of sabazius--the cabiric mysteries of samothrace. 33 the life and writings of thoth hermes trismegistus suppositions concerning identity of hermes--the mutilated hermetic fragments--the book of thoth--poimandres, the vision of hermes--the mystery of universal mind- the seven governors of the world. 37 the initiation of the pyramid the opening of the great pyramid by caliph at mamoun--the passageways and chambers of the great pyramid--the riddle of the sphinx--the pyramid mysteries--the secret of the pyramid coffer-the dwelling place of the hidden god. 41 i

ry of universal mind- the seven governors of the world. 37 the initiation of the pyramid the opening of the great pyramid by caliph at mamoun--the passageways and chambers of the great pyramid--the riddle of the sphinx--the pyramid mysteries--the secret of the pyramid coffer-the dwelling place of the hidden god. 41 isis, the virgin of the world the birthdays of the gods--the murder of osiris--the hermetic isis--the symbols peculiar to isis--the troubadours--the mummification of the dead. 45 the sun, a universal deity the solar trinity-christianity and the sun--the birthday of the sun--the three suns- the celestial inhabitants of the sun--the midnight sun. 49 the zodiac and its signs primitive astronomical instruments--the equinoxes and solstices--the astrological ages of the world--the cir

l magic and sorcery the black magic of egypt--doctor johannes faustus--the mephistopheles of the grimores--the invocation of spirits--pacts with demons--the symbolism of the pentagram. 101 p. 8 the elements and their inhabitants. the paracelsian theory of submundanes--the orders of elemental beings--the gnomes, undines, salamanders, and sylphs--demonology--the incubus and succubus- vampirism. 105 hermetic pharmacology, chemistry, and therapeutics the healing methods of paracelsus--palingenesis--hermetic theories concerning the cause of disease--medicinal properties of herbs--the use of drugs in the mysteries--the sect of the assassins. 109 the qabbalah, the secret doctrine of israel the written and unwritten laws--the origin of the qabbalistic writings--rabbi simeon ben jochai--the great q

ers instituted by plato (427-347 b.c) was divided into three major parts--the old, the middle, and the new academy. among the old academics were speusippus, zenocrates, poleman, crates, and crantor. arcesilaus instituted the middle academy and carneades founded the new. chief among the masters of plato was socrates. plato traveled widely and was initiated by the egyptians into the profundities of hermetic philosophy. he also derived much from the doctrines of the pythagoreans. cicero describes the threefold constitution of platonic philosophy as comprising ethics, physics, and dialectics. plato defined good as threefold in character: good in the soul, expressed through the virtues; good in the body, expressed through the symmetry and endurance of the parts; and good in the external world

MASTERING WITCHCRAFT

o have fairly well decimated most of the centres of witch lore, save those preserved under heavy disguise of cabalistic or alchemical learning. even these by now had also become suspect, and apparently owing to this, secret brotherhoods such as the rosicrucians and freemasons were organized, for the very purpose of keeping the flame of the old wisdom burning. by the eighteenth century masonic and hermetic lodges had become widespread and the power of the church had been considerably reduced, indeed was waning fast, never to recover its old position of strength. within the lodges, many old witch secrets were being rediscovered. swedenborg reintroduced the concept of that principle which is known as clairvoyance, or esp, and mesmer began his researches on what he called animal magnetism, but

he earth in such a manner as best suited to time and geographical circumstance, and which was said to have been in existence from time immemorial; the old wisdom of the watchers, in fact. in madame blavatsky's society it was the oriental branch of this wisdom, comprising the teachings of vedanta and esoteric buddhism, which was the main inspiration. closely paralleling this movement, however, the hermetic order of the golden dawn was formed in england a few years later, similar in ideal but pursuing a western, rosicrucian path bound up with a system of ceremonial magic comprising invocation of ancient egyptian gods, cabalistic formulae, and dr. john dee's sixteenth-century enochian research. this erudite institution attracted many fertile minds including the poet w. b. yeats, arthur machen

anized regents of the four elements of the wise: michael and mark of fire; raphael and john, air; gabriel and matthew, water; and last, uriel and luke, earth. however, you as a witch will bypass these later accretions and return to the old-style symbolism, namely, that of the four watchtowers of the world. some occultists trace their use solely back to the nineteenth-century rosicrucianism of the hermetic order of the golden dawn, others to the experiments of the elizabethan magnus dr. john dee. to a witch, however, they are a direct representation of the four "castles" of pre-celtic lore, which are said to stand at the four corners of the world. each castle or watchtower is referred to one of the elements, that of the east to air and childhood; south to fire and youth; west to water and m

nature. in accord with the magical orientation of the coven, so will the initiation ritual, and indeed all the other rites, differ. because of this factor, coven initiation ceremonies such as they exist today contain many divergencies from one another. in fact, it would be almost true to say that there are as many different witch cults as there are covens! some covens follow formal cabalistic and hermetic patterns of ceremonial, while others advocate the more exuberant "cult-of-freedom-and-love" approach of g. b. gardner and his followers, concentrating on naked worship of the goddess seen as the great mother. still others return to the medieval preoccupation with the horned one and all his attributes, while yet another group will return to celtic fundamentals, concerning themselves with a

many things in common, as well as their considerable differences, all or any of which can be incorporated into an initiation ceremony by the resourceful practitioner; he should also include any additional coven symbolism required. as always, it remains a matter of personal choice and intuition as to what is included and what left out, what bias the ritual should have- knowledge and power with its hermetic overtones or love and joy with its dionysian ones. evolve your coven emblems first, and the rest will follow naturally. the central idea to adhere to is one of the purification and regeneration of the candidate, symbolized by the impositions and removal of the blindfold and ligature, leading to his enlightenment and acceptance by the leaders by and for the entire coven. the sabbat rituals

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

by the order of the secret chief of the rosicrucian order.1 the g. h. fra, having succumbed unhappily to the assaults of the four great princes (acting notably under martial influences, it seemed expedient that the work should be brought to its conclusion by another hand. the investigation of a competent skryer into the house of our unhappy fra, confirmed this divination; neither our fra. nor his hermetic mul. were there seen; but only the terrible shapes of the evil adepts s.v.a.2 and h, whose original bodies having been sequestered by justice, were no longer of use to them. on this we stayed no longer our hand; but withdrawing ourselves, and consulting the rota, and the books m. and q. did decide to ask mr. aleister crowley, a poet, and skilled student of magical lore, and an expert kabb

MICHAEL FORD WITCHMOON

e zos kia cultus is inward based, using sex and orgasm to explore the recesses of the self and the control of the elementals both based in the subconscious and beyond. this is sorcery itself, the manifestation of primal gnosis for the rectification of the atavistic automata of the self in its many forms. to understand the zos kia cultus, one must be familiar with control methods of ceremonial and hermetic magick, the balanced and light based aspects of study. this is why thelema is recommended. before entering the shadows of the self one must build a solid and strong 101 101 foundation, for the cthonic daemons of the mind shall devour and destroy the unwary fool who would invoke the darkside. the zos kia cultus is based on the foundations of unified will, desire and belief. the combination

ls 'all things are subject to resurrection, thus spake smiling aaos, on rising from the dead. then turning towards his shadow 'i come! the changing word that destroys religion, a vortex wind that shall jest in temples (aos the focus of life) elementals are described as created spirits which are connected to the sorcerer's will. many of these are created in highly intense rites which can either be hermetic or ceremonial in nature. it is however of major importance that the sorcerer does not become obsessed with his creations, as elementals can become uncontrollable. such spirits can be made manifest or created through an act of atavistic resurgence, which is described in the creation rite. elementals should be bound by the powers of a particular element such as water, fire, air or earth. th

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

there are specific cards in the tarot that represent you, as personal sig-nificators. learning about these significators vastly improves your profiling and counsel-ing abilities and makes giving readings easier and more enjoyable. michael tsarion a divination scholar and sidereal mythologist. an expert on stellar astrology, he iscreator of the archetypal stellar taroscopic system of astrology and hermetic divination, andfounder of the online taroscopic mystery school. the t aroscopic approach constitutes nothing lessthan a cleansing of the doors of perception regarding the hermetic arts of divination- tarot,astrology, kabala, and numerology. these are sister arts and should not be considered, learned,taught or practiced as separate disciplines, as is common today. the glue that binds them

her, though forgotten for centuries, is the heart of the taroscopic approach, a perfect gestalt hail-ing an esoteric revision of what we presently know about these ancient arts. by focusing on the meansof constructing your own chart michael teaches simple, yet intensely profound, ways to learntarot and its sister arts of divination. tarot 2000 is intended for those with an abiding love of ancient hermetic wisdom and interest in itsapplication in the modern world. whether you are a beginner or a more seasoned student you will thisinformation to be of immense value. regardless of your background or occupation, this system is sureto unveil, inspire and empower. for more information on this tape/cd set, logon to www.taroscopes.com and take the taroscopes touratlantis, alien visitation, and gen

d destiny? why does the prohibition against making graven images come even before thou shalt not kill.why are the biological cycles of the female in unison with the planets and luminaries? why have women been hated, marginalized and massacred through time?do governments, religions and economic conglomerates have occult histories and agendas?michael tsarion discusses the goddess traditions and the hermetic arts of tarot, astrology, kabalaand numerology (includes 800+ digital slide presentation)log on to www.taroscopes.com and visit the merchandise page for more information. womenand the arts of doing and beingthe role of women as the keepers of the mysteries of being.the role of women domestically and professionally.going beyond the familiar roles, in the 21st century.the age of aquarius- i

mestically and professionally.going beyond the familiar roles, in the 21st century.the age of aquarius- its true impact.the relevance of the divination arts: tarot, astrology, kabala and numerology.symbolic literacy- what is it?stereotypes versus archetypes.habituation versus individuation.the return of the goddessmichael tsarion speaks on the role of the feminine, women, and the relevance of the hermetic arts.(includes digital slide presentation)the women who once ruled the earth now seem content to be ruled by its destroyers- michael tsarionlog on to www.taroscopes.com and visit the merchandise page for more information. also by michael tsarion434atlantis, alien visitation, and genetic manipulation psychic v ampirism: stranger than fictionhealing fails to occur because it is much easier

MICHAEL W FORD NOX UMBRA

blackened fire of being! the gift of set itself! azothoz nox barathrum (lilith recites) taste the kiss of the dead and again in dreams shall my wisdom arise from the grave, cast your spirits to the grave and awaken again reborn (each individual kisses the skull, envisioning the necromantic embrace of the sabbat queen and azrael) banish by performing the calling of the four quarters of the triple hermetic circle. seker lord of the tomb (solitary self initiation) seker is a 'developed' and 'inspired' vampyre archetype of ancient egypt, whom resided as the lord of the tombs in memphis. seker is represented as a mummy- like corpse figure, wearing a shroud, ashen white and gray, black or crimson eyes and various wolf and jackal like hairs upon its palms and body. the face is that of a long dea

upon the altar, the sigil of seker, being the illustration provided- the two hawk heads and the skull. the magician should fast the day of the ritual. the sorcerer should dress in a shroud of the grave, a coffin or casket like box from which the individual shall lie within. soil from a graveyard of which you have rested in should be surrounding you. the calling of the four quarters of the triple hermetic circle should be formulated, from which the magician lies within the casket and meditates upon his own death and life-force therein. a great blackened fire should emerge in his eyes, from which he realizes that his immortal essence is beyond this flesh, but is manifested and displayed in the current body he exists in. he should then think of his deep desires, fears, strengths and core ess

pu is a dual god form, which holds power in both the celestial/luciferian and infernal regions. this draws a close connection between the egyptian anubis and grecian triple moon goddess hecate. as anubis is the jackal headed lord of the dead, he presides in the west. charles pace (hamara't) mentions in the "book of tahuti" that west is the direction of water, as well as darkness. according to his hermetic teachings, anubis is also death and a god form of necromantic power. anpu is also a gateway to amethes- amenta- amentet. this 'underworld' is the equivalent to the grecian hades. this is the meeting place of spirits, where the dead gather. the word hell derives from the angelo-saxon 'helan, meaning to 'cover' or conceal. the hebrew equivalent of hades-amentet is sheol, which is said to co

of set and the knowledge of anubis. hail thou self, who shinestfrom the dark moon, hail thou self, who shinest from the full moon, hail thou self, set-an who is the god of immortal life and chaos of being, hail thou self, anubis who is death and the gateway of the dead, encircle me in self- love, that i may walk through the gates of the celestial and infernal" perform now the ritual of the triple hermetic circle of hamara't. here ends the grimoire of nox umbra. the calling of the four quarters of the circle western quarter guardian of the gateway- azatu-iiermanubis, opener of the way. i call your presence forth towards this circle. anubis, god of the twilight from which the guardians shall watch; bring forth thy jackals howling at the barrier anubis, who initiates unto the path of the dead

th! by ankh- eternal life itself, immortal eye! by ka- spirit of the eternal self, in awakened union! by djed- the four pillars of the world, from which my word shall manifest! envision a great pillar or circle of fire emerging from your feet in the center of the circle moving up through and around you. this is the energy as foundation from the four quarters and the god forms summoned. the triple hermetic circle of hamara't is created as a focus of setian awakening and renewa l,a luciferian core that is called inward and focused outward. the triple hermetic circle is b design not yheld to keep forces out, rather a power circulation of the arcana of energy within. nox umbra was written by michael w. ford. cover image- the sigil of seker elda isela ford 2003 back cover- the greater necrotic

on and the sigillic formula ofsah -vampyric binding sigil -lilith- sexual servitor creation by the sun and the moon -sigil of seker -necrotic servitor i by nathan harris -vampyric sigil ofshaitan of midnight, the lilitu brought forth, the genii of this book -akhtya, initiator of the shadow path -the sigil ofbabalon lilith, the sigillic creative formula ofsuccubi and dreaming servitors -the triple hermetic circle ofhamara 't, by charles pace, redesigned by elda isela ford shaitan of midnight, unto which the grave thy spirit shall rise all who read this book, and envision the tracing of this sigil of entry, shall then all open the gates to the dreaming place by the adversary of noon and midnight, who drinks of the golden chalice and blood filled skull, so it isspmidnight s circle a commentar

MORALS AND DOGMA

nings have been assigned. the christian initiate reverentially sees in it the initials of the inscription upon the cross on which christ suffered-_iesus nazarenus rex iud orum. the sages of antiquity connected it with one of the greatest secrets of nature, that of universal regeneration. they interpreted it thus _igne natura renovatur integra [entire nature is renovated by fire: the alchemical or hermetic masons framed for it this aphorism _igne nitrum roris invenitur. and the jesuits are charged with having applied to it this odious axiom _justum necare reges impios. the four letters are the initials of the hebrew words that represent the four elements-_iammim, the seas or water _hour, fire _rouach, the air, and _iebeschah, the dry earth. how we read it, i need not repeat to you. the cros

r of man, formed lower egypt; and was for many centuries governed by the ethiopian sacerdotal caste, of arabic origin; afterward displaced by a dynasty of warriors. the magnificent ruins of axoum, with its obelisks and hieroglyphics, temples, vast tombs and pyramids, around ancient meroe, are far older than the pyramids near memphis. the priests, taught by hermes, embodied in books the occult and hermetic sciences, with their own discoveries and the revelations of the sibyls. they studied particularly the most abstract sciences, discovered the famous geometrical theorems which pythagoras afterward learned from them, calculated eclipses, and regulated, nineteen centuries before c sar, the julian year. they descended to practical investigations as to the necessities of life, and made known t

of gods mentioned by herodotus, these being regarded as arbitrary classifications of similar or equal beings, arranged in successive emanations, according to an estimate of their comparative dignity. the eight great gods, or primary class, were probably manifestations of the emanated god in the several parts and powers of the universe, each potentially comprising the whole godhead. in the ancient hermetic books, as quoted by iamblichus, occurred the following passage in regard to the supreme being "before all the things that actually exist, and before all beginnings, there is one god, prior even to the first god and king, remaining unmoved in the singleness of his own unity: for neither is anything conceived by intellect inwoven with him, nor anything else; but he is established as the exe

ciples of all existence: and the oldest sacred book of the chinese says "the great first principle has produced two equations and differences, or primary rules of existence; but the two primary rules or two oppositions, namely yn and yang, or repose and motion, have produced four signs or symbols, and the four symbols have produced the eight koua or further combinations" the interpretation of the hermetic fables shows, among every ancient people, in their principal gods, first, 1, the creating monad, then 3, then 3 times 3, 3 times 9, and 3 times 27. this triple progression has for its foundation the three ages of nature, the past, the present, and the future; or the three degrees of universal generation. birth, life, death. beginning, middle, end. the monad was male, because its action pr

so that it _can_ be revealed, but yet remains unrevealed, and its _splendor_ or out-shining, or the _light_ that goes out from the fire. masonry is a search after light. that search leads us directly back, as you see, to the kabalah. in that ancient and little understood medley of absurdity and philosophy, the initiate will find the source of many doctrines; and may in time come to understand the hermetic philosophers, the alchemists, all the anti-papal thinkers of the middle ages, and emanuel swedenborg. the hansavati rich, a celebrated sanscrit stanza, says "he is hansa (the sun, dwelling in light; vasu, the atmosphere dwelling in the firmament; the invoker of the gods (agni, dwelling on the altar(_i.e, the altar fire; the guest (of the worshipper, dwelling in the house (the domestic fir

a sanctis, we repeat again; the holy things to the holy, and to him who is so, the mysteries of the kabalah will be holy. seek and ye shall find, say the scriptures: knock and it shall be opened unto you. if you desire to find and to gain admission to the sanctuary, we have said enough to show you the way. if you do not, it is useless for us to say more, as it has been useless to say so much. the hermetic philosophers also drew their doctrines from the kabalah; and more particularly from the treatise _beth alohim_ or _domus dei, known as the _pneumatica kabalistica, of rabbi abraham cohen irira, and the treatise _de revolutionibus animarum_ of rabbi jitz-chak lorja. this philosophy was concealed by the alchemists under their symbols, and in the jargon of a rude chemistry--a jargon incompre

arth. the great work is, above all things, the creation of man by himself; that is to say, the full and entire conquest which he effects of his faculties and his future. it is, above all, the perfect emancipation of his will, which assures him the universal empire of azoth, and the domain of magnetism, that is, complete power over the universal magical agent. this magical agent, which the ancient hermetic philosophers disguised under the name of"_prima materia" determines the forms of the modifiable substance; and the alchemists said that by means of it they could attain the transmutation of metals and the universal medicine. there are two hermetic operations, one spiritual, the other material, dependent the one on the other. the whole hermetic science is contained in the dogma of hermes

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

stimulated until her passions are aroused. only then is she brought before the coven master who copulates with her, until he is exhausted. the mark of the beast aleister crowley, an infamous black magician of the 1920s, was< dubbed by the daily express the wickedest man who ever lived and came to believe that he was the biblical beast of the revelations. he was, for a short time, a member of the hermetic order of the golden dawn, but his true interest lie in the oto (ordo templis orientis, a german order involved in sexual magic. he took this and adapted it into a new religion, thelema. a magical system dedicated to the enlightenment of one s soul via sex rituals held in honor of pan, the god of earthly existence and often portrayed as the carnal side of man s nature. in 1920 crowley esta

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

e old eastern civilizations that sassinaid persia had harvested and reformatted into audacious and scholarly inventions cast in gripping phrases. byzantium and alexandria, the other spiritual capital of christianity (before it fell into arab hands in 640, were the natural vessels of these brilliant civilizations. philosophical thought flowered during this time into great syncretic neoplatonic and hermetic theories. it was also the acme of roman law, the complete development of which took place in the sixth century under emperor justinian. roman institutions experienced their fullest development at this time. the collegia were no exception, becoming some of the principal cogs of byzantine life. religious at their foundations, these collegia had to transform their pious practices under chris

that had become muslim it seemed that there was some sort of transformation taking place in the various models of latin and byzantine institutions that had survived. the karmati movement, which is the source of these muslim institutions, stands out both religiously and philosophically in its introduction to islam of basic foreign assumptions primarily those that were hellenic, neoplatonic, pseudo-hermetic, and "sabine" by 74 the origins of freemasonry from ancient times to the middle ages spreading these elements through an esoteric method of initiation based on reason, tolerance, and equality, the karmates facilitated ties among all races and castes* a conversion to ismailism is the basis for the creation of the brotherhood of the assassins: the conversion of its founder and first grand m

risian church saint jacques de la boucherie.8 this same nicholas flamel gave two paintings to this church in 1413, one of which is called an image of a misericorde of our lord, whereas the other depicts the passion and the resurrection.9 it so happens that the coat of arms of the parisian masons and stonecutters depicted the resurrection and ascension of jesus christ. another famous architect and hermetic philosopher from a later time is philibert delorme, the builder of many "dwellings for philosophers" who was "general master of the masonry of the kingdom as well as the king's chaplain.10 it is important to underscore that the immense symbolism, the true thought of the middle ages, was not only the philosophical province of great doctors and scholars; it had a universal teaching power an

s significant. the collective "glyph" of this vast organization was the number 4, which figured in the personal mark of every master of this brotherhood, frequently drawn atop a secondary figure representing an internal group to which the signatory belonged. for example, a hexagram "solomon's seal" the planetary sign of saturn, or the monogram of mary designated a group concerned with alchemy and hermetic studies, whereas the heart, such as the one found on playing cards, indicated a branch in which mysticism, particularly that of the kabbalah, was studied and practiced. see amberlain, le martinisme (paris: niclas, 1946, 48 and 55. 244 from the art of building to the art of thinking founding of that great scholarly association known as the royal society.12 one of the most active members of

cerning efforts made by the stuarts and the jesuits through freemasonry. all of this, however, held only an episodic place in the history of the high masonic grades. what is primary and indubitable in the propagation of these grades and the constitution of the systems they embodied is their ritual and symbolic contents, which made them the vehicles of choice for mysticism and all the esoteric and hermetic doctrines that were popular during the eighteenth century. this is clearly where the new focus of the tradition occurred and the question that arises is how this harmonized with the sources of craft freemasonry. the grand lodges and modern freemasonry 261 the pope and the condemnation of freemasonry the pope was never alarmed by craft freemasonry. quite the contrary; the church always had

PATRON OF SORCERY

set-typhon, hailed set-typhon as a divine power, and so forth. strange though the magical papyri seem to us today, they document a flow of "operative" temple knowlege from egypt into the mediterranean world. this naturally invites speculation as to what theoretical or abstract knowlege might also have passed by way of the egyptians who wrote these papyri in the twilight of their civilization. in hermetic magic (york beach, me: samuel weiser, inc, 1995) stephen flowers affirms that the magical papyri were a major root of the western magical philosophy called hermeticism. betz states frankly in his preface to the greek magical papyri "it is known that philosophers of the neopythagorean and neo-platonic schools, as well as gnostic and hermetic groups, used magical books and hence must have p

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ning of our philosophical canons, prescribed to us by our brother r.c, and be partakers with us of our treasures (which can never fail or be wasted) in all humility and love, to be eased of this world's labours, and not walk so blindly in the knowledge of the wonderful works of god" fama fraternitatis (1614) foreword and appreciation just about 100 years ago (in 1887) we had the beginnings of the hermetic order of the golden dawn. it was then that (according to history and "myth) dr. william westcott discovered a cipher manuscript that led to the founding of an english branch of die goldene dammerung in 1888. it was this golden dawn that attractedsome of the most talented personalities of the time- including w. 8. yeats, algernon blackwood, arthur machen, florence farr, annie horniman, a

971. i &ote in my journal simpli sweet the rose" i had virtually no idea their meaning, and the images they 15 years! on the evening of october perhaps last mystical experience of trump "the hermit" i was aware which i sensed clearly communicating join me at the summit, and we shall even know the hour of awakening with me and rejoice in the morning his office in studio city, california. about the hermetic order of the i knew that regardie had been my initial meeting with him was for reichian technique, and exploring importance along with a magical regimen. about the nature of magic, and midway through my time with him, mabel ollins.'klthbu ah le ngthy passage, the student the first inkling of the personal angel. stand aside in the coming baffle,a nd the warrior and let him fight in thee. t

matter virtue" is an essential attitude to be i know of two women who intuitively imagining the roles of the officers they had no duly installed hierophant the magical formulae underlying their in terms of their individual magical with an active temple. upon approaching this book, i the first several weeks, read edition contained herein. i would this gives the student an overview of not only the hermetic order of the allow this material to settle deeply or associating any variety of images the first knowledge lecture and then the hebrew alphabet and its correspondences, knowledge lecture. within this system, of religion or sect. its letters are considered doorways into the inner world-teric religious organization. a convenient place them on "flash" cards, not unlike 51, zealand, and power

erapy later in +i +zt for jung's theoretical con- t :re effective than free association, the "rose" in this work, by interpreting order, one's associations and insights not an abstruse alchemical reference, practical purpose. additionally, edinger's and archetype as the "blood of christ" when understood with the respective hebrew letter "shin" or the significance neophyte hall. the current of the hermetic order blaze reignited by regardie's patient when many a storm threatened to extinguish and the student willfind that current external organizations, initiations for paul foster case wrote in the trzie and rosicrucian order. if you are duly and make contact. in due season. i do themselves" llewellyn publications and carl special presentation of the first paperback the original pagination h

und in fire" the jesuits in their day interpreted it as "justum necare regis impiusu-'lt is just to kill an impious king" j.s.m. ward in his book freemasonry and the ancient gods gives yet another example: the golden dawn i. yam= water n. nour =fie r. ruach= air i. yebeshas= earth thus the four letters may be used as hebrew initials of the four ancient elements. in the nineteenth century when the hermetic order of the golden dawn came to be formed, these letters were picked up and integrated into the complex structure of the order symbolism. to understand the interpretation used by the order, we need only the most superficial knowledge of the basic attributions given in the sepher yetzirah, the tarot pack of cards, a smattering of gnosticism and astrology. the first gesture is to convert t

rfas evangelii. dei gloria intacta. below the altar was found the body of rosenkreuk, intact, and without any signs of putrefaction in his hand was a book of parchment, with golden letters marked on the cover with a t, and at the end was written, ex deo nascimur. in jesus morimur. per spiritum sanctum reviviscimus" it was upon this schema and from this original body, to state it briefly, that the hermetic order of the golden dawn claimed direct descent. its history lecture, however, volunteered very few verifiable details as to the historical facts which, from the scholarly point of view, we should be acquainted with-the details for <15> example of the line of descent from, say, 1614 to 1865. current within the present day order was the belief that at various dates within the period named

h, the fraternity should remain secret one hundred years. with this preliminary account, we may turn to the claims of the order within the more historical times of the late 19th century, though unfortunately, these claims are no more verifiable and certainly no clearer than those which characterised its beginning <16 "the order of the golden dawn" narrates the history lecture of that order "is an hermetic society whose members are taught the principles of occult science and the magic of hermes. during the early part of the second half of last century, several eminent adepti and chiefs of the order in france and england died, and their death caused a temporary dormant condition of temple work "prominent among the adepti of our order and of public renown were eliphas levi the greatest of mod

REGARDIE TALISMANS

such who, with evil intent, would abuse those secrets which he hath given and revealed unto me the traditional magical squares and sigils and hierarchical names have come down to us through the abbot trithemius, pietro d abano, and henry cornelius agrippa, derived from much earlier but unknown sources. for the most part, these have been reprinted in the magus by barrett, were appropriated by the hermetic order of the golden dawn in the last century, and were once more reprinted by me when compiling the material for the fourth volume of the golden dawn. i would like to suggest that the interested student study this system at the very least, so that he will come to understand the classical basis of the method. the magic squares of the planets found in the appendix of this book are an import

cally, mentally, and spiritually. the planetary talismans the appropriate one worn on the person daily are calculated to induce the same results, with far less effort and bother in their preparation. the principles already described will cover their construction. these personally designed talismans are much preferred to those copied from this or any other text. chapter three words of power in the hermetic order of the golden dawn, a most interesting anachronism was employed to serve as the basis for the construction of sigils. it related to the old symbol of a rose upon a cross not necessarily a new symbol in itself. however, it is not any antecedently known type of rose-cross symbol. it has no parallels in occult or symbolic history. the novelty consisted of drawing the twenty-two hebrew

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

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 are permitted to join in the mystic labours of this grade.this privilege is conferred only upon discreet and worthy men to whom the revelations oftheosophy and hermetic science may be safely confided. in our ceremony you may have noticed asimilarity to certain rite practised in the ancient mysteries. it is thus that we hope to lead the sincereaspirant to the lofty realms of intellectual truth and to the knowledge of the everlasting. we tracethe growth of our philosophy through the remotest avenues of time, sustained by the continuousadvent of sages and m

ew existence which unfolds, as weapproach the presence of the omniscient. therefore, the successive instruction that has been givenby the four ancients, in compliance with their duty, is intended to open to your mind a greatercomprehension of the power of light, flame or fire in its several divisions as natural, symbolical,celestial and divine fire. all this is to prepare you for the chemical and hermetic instruction, whichyou are to receive from the alchemic philosophers in their secret laboratory. to them is entrustedthe developing of much mysterious knowledge, and to them we are about to commit you, with theinjunction to bear this rose and cross, the latter as a symbol of your faith, the former as the emblemof your desire for the dawn of immortal knowledge. but i must first invest you w

that the invisible operation ofthe sun effects the natural production of gold, while the refining and bleaching lucidity of the moonhad its effect on silver. whence their origin, if they do not germinate and fructify in the laboratoriesof the earth as in the womb of their mother, and produce strains of nature in maturing? the purposeof the alchemist is to assist nature and expedite it through the hermetic art.rituals of the societas rosicrucianis in angliapracticus31 a spark, an atom of fire, life, or divine lux, which is within every thing, is in the metals, deeplyhidden in the interior which buds, germinates and bears fruit.conductor:the production of the precious metals is only through assisting nature in its more rapid gestation,while the multiplying its seed is an impossibility?4th al

ower, although it hath been taught, that each planetis active but one day in the seven fold, and further that the precious stones are produced through thechemic operation of the planets working secretly in the telluric body. we argue that metals andminerals have but one base or foundation: and having this we would have the key that could unlockthe universe. it hath been further taught that by the hermetic or magnetic light, we can augmentand purify indifferent stones and, give them greater value: thus, on sunday, expose yellow gems and.gold, and their weight will increase through the attractive power by affinity of the sun; and thus bythe alchemic action of the moon, pearls and stones of white on monday are improved: on tuesdaylet mars increase the fire of rubies, while on wednesday, sapph

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

e edifice of occult science, are grouped innumerable legends that are either its partial translation or its commentary reproduced perpetually, under a thousand varied forms. sometimes the ingenious fables combine harmoniously into a great epic which characterizes an epoch, though how or why is not clear to the uninitiated. thus, the fabulous history of the golden fleece resumes and also veils the hermetic and magical doctrines of orpheus; and if we recur only to the mysterious poetry of greece, it is because the sanctuaries of egypt and india to some extent dismay us by their resources, leaving our choice embarrassed in the midst of such abundant wealth. we are eager, moreover, to reach the thebaid at once, that dread synthesis of all doctrine, past, present and future; that so to speak in

ous stones, such as the carbuncle, crystal, diamond, emerald, agate, sapphire and onyx, or upon metals, such as gold, silver, iron, copper, fixed mercury, pewter and lead. the kabalistic signs of the seven spirits are: for the sun, a serpent with the head of a lion; for the moon, a globe divided by two crescents; for mars, a dragon biting the hilt of a sword; for venus, a lingam; for mercury, the hermetic caduceus and the cynocephalus; for jupiter, the blazing pentagram in the talons or beak of an eagle; for saturn, a lame and aged man, or a serpent curled about the sun-stone. all these symbols are found on engraved stones of the ancients and especially on those talismans of the gnostic epochs which are known by the name of abraxas. in the collection of the talismans of paracelsus, jupiter

ion and the universal medicine. this is not a hypothesis; it is a scientific fact already established and rigorously demonstrable. nicholas flamel and raymond lully, both of them poor, indubitably distributed immense riches. agrippa never proceeded beyond the first part of the great work, and he perished in the attempt, struggling to possess himself and to fix his independence. now, there are two hermetic operations, the one spiritual, the other material, and these are mutually dependent. for the rest, all hermetic science is contained in the doctrine of hermes, which is said to have been originally inscribed upon an emerald tablet. its first articles have been already expounded, and those follow which are concerned with the operation of the great work: thou shalt separate the earth from t

art when reversed, or read after the manner of sacred and primitive characters from right to left, gives three initials which express the different grades of the great work. t signifies triad, theory and travail; r, realization; a, adaptation. in the twelfth chapter of the ritual, we shall give the processes of adaptation in rise among the great masters, especially that which is contained in the hermetic fortress of henry khunrath. we may refer our readers also to an admirable treatise attributed to hermes trismegistus and entitled minerva mundi. it is found only in certain editions of hermes and contains, in allegories full of profundity and poetry, the doctrine of individual self-creation, or the creative law consequent on the harmony between two forces which are termed fixed and volati

is also the sacred sign of the duodenary, and on this account it was called the key of heaven by the egyptians. so etteilla, confused by his protracted researches for the conciliation of the analogical necessities of this symbol with his own personal opinion, in which he was influenced by the erudite court de gebelin, placed in the hand of his upright hanged man, by him interpreted as prudence, a hermetic caduceus, formed by two serpents and a greek tau. seeing that he understood the necessity of the tau or cross on the twelfth leaf of the book of thoth, he should have seen also the manifold and magnificent meaning of the hermetic hanged man, the prometheus of science, the living man who touches earth by his thought alone, whose firm 61 ground is heaven, the free and immolated adept, the r

inted star, that of venus, symbol of peace and love; the plants of earth are flourishing around the woman, and on one of them the butterfly of psyche has alighted. this emblem of the soul is replaced in some copies of the sacred book by a bird, which is a more egyptian and probably a more ancient symbol. in the modern tarot the plate is entitled the glittering star; it is analogous to a number of hermetic symbols, and is also in correspondence with the blazing star of masonic initiates, which expresses most of the mysteries of rosicrucian secret doctrine. 86 the doctrine of transcendental magic 87 xviii, s charms and philtres justitia mysterium canes we have now to approach the most criminal abuse to which magical sciences can be put, namely, venomous magic, or rather sorcery. let it be un

philtres with the virus of mares on heat and similar secretions of bitches; they mingled human blood with infamous drugs, composing an oil the mere odour of which was fatal, therein recalling the tarte bourbonnaise of panurge; they even concealed recipes for poisoning in the technical language of alchemy, and the secret of the powder of pro89 jection, in more than one old book which claims to be hermetic, is in reality that of the powder of succession. the grand grimoire gives one in particular which is very thinly disguised under the title of method of making gold; it is an atrocious decoction of verdigris, arsenic and sawdust, which, if properly prepared, should consume immediately a branch that is plunged into it and eat swiftly through an iron nail. john baptist porta cites in his nat

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

operate always on the same side and in the same manner is to overweight one basin of the balance, and complete destruction of equilibrium is a rapid result. continual caressings beget satiety, disgust and antipathy, just as constant coldness and severity in the long run alienate and discourage affection. an unvarying and ardent fire in alchemy calcines the first matter and not seldom explodes the hermetic vessel: the heat of lime and mineral manure must be substituted at regular intervals for the heat of flame. and so also in magic: works of wrath or severity must be tempered by those of beneficence and love. if the will of the operator be ever at the same tension and directed along the same line, great weariness will ensue, together with a species of moral impotence. thus, the magus shoul

for the first time in the modern world by the learned archaeologist, court de gebelin. the double triangle of solomon is explained by st. john in a remarkable manner. he says, gthere are three which give record in heaven. the father, the word and the holy spirit h; and gthere are three which give testimony on earth. the spirit, the water and the blood. h thus, st. john agrees with the masters of hermetic philosophy, who attribute to their sulphur the name of ether, to their mercury that of philosophical water, and to their salt the qualification of the dragon's blood or menstruum of the earth. blood or salt corresponds by opposition with the father, azotic or mercurial water with the word or logos, and the ether with the holy spirit. but the things of transcendent symbolism can only be un

led by the one and sovereign dogma of hermes. for such, gold and silver are the sun and moon, or the king and queen; sulphur is the flying eagle; mercury is the winged and bearded hermaphrodite, throned upon a cube and crowned with flames; matter or salt is the winged dragon; metals in the molten state are lions of various colours; finally, the whole work is symbolized by the pelican and phoenix. hermetic art is, therefore, at one and the same time, a religion, a philosophy and a natural science. considered as religion, it is that of the ancient magi and the initiates of all the ages; as a philosophy, its principles may be found in the school of alexandria and in the theories of pythagoras; as science, its principles must be sought from paracelsus, nicholas flamel and raymund lully. the sc

principles must be sought from paracelsus, nicholas flamel and raymund lully. the science is true only for those who accept and understand the philosophy and religion, while its processes the great work 65 are successful only for the adept who has attained sovereign volition, and has thus become monarch of the elementary world, for the great agent of the solar work is that force described in the hermetic symbol of the gemerald table h: it is universal magical power; it is the igneous spiritual motor; it is the od of the hebrews and the astral light, according to the expression which we have adopted in this work. there is the secret, living and philosophical fire, of which all hermetic philosophers speak only under the most mysterious reservations; there is the universal sperm, the secret

s the od of the hebrews and the astral light, according to the expression which we have adopted in this work. there is the secret, living and philosophical fire, of which all hermetic philosophers speak only under the most mysterious reservations; there is the universal sperm, the secret of which they guarded, representing it only under the emblem of the caduceus of hermes. here then is the great hermetic arcanum, and we reveal it for the first time clearly and devoid of mystical figures: that which the adepts term dead substances are bodies as found in nature; living substances are those which have been assimilated and magnetized by the science and will of the operator. there-fore the great work is something more than. chemical operation: it is an actual creation of the human word initiat

mercury is the juggler; the great hierophant is the adept or abstractor of the quintessence; death, judgement, love, the dragon or devil, the hermit or lame elder and finally all the remaining symbols are to be found with their chief attributes, almost in the same order. it could have been scarcely otherwise, since the tarot is the primeval book and the keystone of the occult sciences: it must be hermetic, because it is kabalistic, magical and theosophical. so also we find by combining its twelfth and twenty-second keys, superposed one upon the other, the hieroglyphic revelation of the solution of the grand work and its mysteries. the twelfth key represents a man hanging by one foot from a gibbet composed of three trees or posts, forming the hebrew letter m; the man's arms and head constit

o, the god of the primitive gnostic schools; the christ also of the dissident priesthood. this last qualification, ascribed to the goat of black magic, will not astonish students of religious antiquities who are acquainted with the phases of symbolism and doctrine in their various transformations, whether in india, egypt or judea. the bull, the dog and the goat are the three symbolical animals of hermetic magic, resuming all the traditions of egypt and india. the bull represents the earth or salt of the philosophers; the dog is hermanubis, the mercury of the sages. otherwise, fluid, air and water; the goat represents fire and is at the same time the symbol of generation. two goats, one pure and one impure, were consecrated in judea; the first was sacrificed in expiation for sins; the other

ROBERT KIRK WALKER BETWEEN WORLDS

s this has been extensively covered elsewhere.[4] http//www.dreampower.com/kirk_wbw/pg_1.htm (3 of 8 [10/9/2001 12:33:52 am] robert kirk- walker between worlds(pages 1-9) more or less contemporary with dee was the famous astrologer, doctor of medicine, and prophet, michel de notre- dame, nostradamus. the techniques used by nostradamus were clearly defined in his own words,[8] and far from being a hermetic or kabbalistic system, as we might expect from a jewish (converted to christian) doctor, he uses a system of prophetic inspiration that may be traced back to both the classical greek and roman and ancient celtic world. we shall return introduction 5 to this tradition again, for there are many implications of it in kirk's book, and it is also found clearly described in the twelfth- century

ermanently (pages 32-33) and another for a temporary experience of it (page 33. he also makes some comments upon the nature of light, and a higher order or octave of light connected to seership (pages 34-35. this octave theory is a perennial concept, with parallels in a number of magical and philosophical texts from ancient egypt, plato and the neoplatonic writers, and kabbalistic and renaissance hermetic philosophers. we may also find it in a number of sources such as john dee's hieroglyphic monad and other writings, and in the preface and centuries of nostradamus, neither of which has, at first glance, any overt connection with collective or racial or folklore traditions, though the connections are present upon a deeper level than that of literary derivation. octave theories are undergoi

rivation. octave theories are undergoing a considerable revival at the present time in the new wave of holistic approaches to science. kirk himself mentions that certain of the fairy books are similar to the abstruse rosicrucian texts (page 27, from which we may conclude that he had some degree of familiarity with such publications. while there is no proof that kirk is formally writing within the hermetic tradition, and no detailed evidence that he had studied it, it nevertheless remains as an undertone in his approach to his subject material and the development and proofs of his argument. he is dealing with folklore, as we might call it today, but he approaches it from the standpoint of renaissance theosophy. worldwide copyright 1990, 1998-2001 ,rj.stewart, all rights and permissions rese

three worlds are the sky-world, the land-world, and the under-world. the three worlds relate to the concepts of stars and planets and the four elements as shown in figure 4, and though there are several variations upon the patterns, the basic conceptual model underpins ancient magical and metaphysical thought from the simplest models to the more refined, such as those of plato or of the jewish or hermetic neoplatonic kabbalah. page 23 some men of that exalted sight. have seen. a double- man. that is, a superterranean and a subterranean inhabitant perfectly resembling one another in all points, whom [the seer] could. distinguish one from the other. this is kirk's first mention of the double, reflex man or co-walker, a subject which he discusses in several places. although the subject seems

RUBY TABLET OF SET

eliable machine; we should test intuition. we should be equally wary of language. on no account should we reject nonverbal symbolic thought simply for difficulty of exposition. miserable is the craftsman who discards a screwdriver because it is not a hammer. footnotes 1. see "the concept of initiation, black magic in theory and practice, in the crystal tablet the gnosis as an integral part of the hermetic science table of contents i. introduction ii. the gnosis as a philosophical hermetism 1. philo, the man and his thought 2. the evidence from hippolytus 3. the old gnostics iii. some basic gnostic methods 1. cosmology 2. anthropology 3. soteriology iv. results of research in gnostic science 1. the myth of pistis sophia 2. the mystery of the first mystery 3. the gnosis of jesus the mystery

tus 3. the old gnostics iii. some basic gnostic methods 1. cosmology 2. anthropology 3. soteriology iv. results of research in gnostic science 1. the myth of pistis sophia 2. the mystery of the first mystery 3. the gnosis of jesus the mystery of the ineffable 4. the degrees of the mysteries 5. the mysteries of mithras 6. the mystic diagrams 7 'inaoca xpiatoa 8. the truth 9. god v. the gnosis as a hermetic science can lead to new-thinking vi. conclusion i. introduction gnosis sounds very much more formidable and technical in english or german than it does in greek. avwaic is "knowledge. gnosis is the original greek term which means knowledge, and it is employed to designate intellectual knowledge as distinguished from the knowledge of faith or experience. gnosis, though it may be sometimes

personal god. the gnostics did refer to the living father, to god, to jesus christ as his son. this was strictly borrowed language put to use in their framework. though the gnostics seemed to distinguish between god and the pleroma, in fact they are indistinguishable. the pleroma is the fullness of all things. this idea of the pleroma, according to markus, can only be properly understood when the hermetic literature, which is a combination of greek science and egyptian lore, is studied. what then is the pleroma? it is the fullness, the totality, the completeness of all things. from it all good has come, to it all good will return and be taken up completely in it. that what has come from it are the aeons and the "spiritual" seed in some of humanity. indirectly, all evil has come from it als

olves the almightiness and the omnipotence, the airy original principle owns the wisdom, purity, and clearness, from the aspect of which proceeds the universal lawfulness. love and eternal life are attributed to the watery principle, and omnipresence, immortality, and consequently eternity belong to the earthy principle. thee four aspects together represent the supreme godhead. v. the gnosis as a hermetic science can lead to new-thinking man is a mixture of spiritual and material components. the spiritual ones are the cause of his longing to return to god. this is an old way of expressing a basic truth discovered in all religions that have any sort of moral development in them at all. people learn the need to cultivate what we call the inner or interior life. indeed, every form of humanism

ligion always begins with a. unnatural phenomena b. natural phenomena c. fear d. introspection 22. the best means for transcribing philosophical thought is through a. myths b. religious dogma c. scientific parallels d. symbolism 23. what is the city of the pyramids? a. binah b. magickal initiation c. the human brain d. kether 24. the word 'occult' means a. hidden knowledge b. ancient knowledge c. hermetic science d. metaphysical 25. according to aristotle) is the proper color of elements in transmutation" a. yellow b. red c. black d. white 26. a pantheon of gods called "loas" are from what system of magic? a. tibetan b. druid c. nordic d. voodoo 27. animism is the belief in a. a soul b. a supreme god c. animal gods d. anthropomorphic gods part ii the second part of this test requires that

e concepts already highly developed in setian philosophy. while the prologue to the white people stands pretty well on its own for the most part, it does fall short in significant respects which will be self-evident to iii+ setian readers. viewed in historical context, the scope of machen's vision and its ultimate failure can both be seen as almost inevitable. arthur machen was an initiate of the hermetic order of the golden dawn, the british magical society in which aleister crowley received his preliminary training. the g:.d. was a white magical order in the precise sense understood by the temple of set, involved in the quest for initiatory harmony with the existing state of the natural universe. as such, its operative magical methodology and the state of being of its membership can be r

ing of a new kingdom is predicted- not in an afterlife, but here on earth. the destruction of the existing earth and heaven is foretold, followed by the institution of a "new heaven" the relevance of this book of enoch material to the deciphered "enochian keys" will become apparent. in the late nineteenth century the casaubon text of the enochian keys was adopted into the magical inventory of the hermetic order of the golden dawn, a london-based rosicrucian society. the golden dawn altered and augmented the keys in order to align them with its own emphasis on the hebrew cabala, and its publications assert a mastery of the enochian language by the leaders of the order.4 aleister crowley later incorporated the golden dawn edition of the keys into his aa, again claiming fluency in enochian an

SATANIC BIBLE

drawing-room gentleman. this was the era of "experts" on the black arts, such as eliphas levi and countless trance-mediums who, with their carefully bound spirits and demons, have also succeeded in binding the minds of many who call themselves parapsychologists to this day! as far as satanism is concerned, the closest outward signs of this were the neo-pagan rites conducted by macgregor mathers' hermetic order of the golden dawn, and aleister crowley's later order of the silver star (a. a- argentinum astrum) and order of oriental templars (o.t.o, which paranoiacally denied any association with satanism, despite crowley's self-imposed image of the beast of revelation. aside from some rather charming poetry and a smattering of magical bric-a-brac, when not climbing mountains crowley spent m

SATANIC RITUALS

mands application of certain principles. if one's wattage (potential) is high, and the proper principles are applied, there is very little that cannot be accomplished. the more readily one can apply the principles needed to effect a proficiency in lesser magic, the greater one's chances of attainment through the use of ritual-or ceremonial-magic. satanic ritual is a blend of gnostic, cabbalistic, hermetic, and masonic elements, incorporating nomenclature and vibratory words of power from virtually every mythos. though the rituals in this book are representative of different nations, it will be easy to perceive a basic undercurrent through the cultural variants. two each of the rites are french and german, their preponderance accountable to the rich wealth of satanic drama and liturgy produ

st son became a military officer or politician, and the second was sent off to a religious order. so controversial was this arrangement that it produced a catch phrase "le rouge et noir" if one of the young men happened to be of intellectual bent, which was often the case, the priesthood provided virtually the only access to libraries and avenues of higher learning. it was to be expected that the hermetic principle of "as above, so below" and vice versa would apply to gifted and intelligent individuals. an inquiring, well-developed mind could often be dangerously skeptical and subsequently irreverent! thus there was always a supply of "depraved" priests ready and willing to celebrate satanic rites. history has, in fact, produced entire sects and monastic orders that fell into humanistic an

s done. when alexandra, the empress of russia, was executed in the cellar of the ipatiev house in 1918, two years after the cruel murder of her batiuska grigori, the guards made a unique discovery. while searching for jewels among her possessions, they found sewn into her bodice a pair of small emerald green dragons given to her by rasputin many years before. could he have trafficked with the odd hermetic order which fringed the russias, the green dragon? there are also many speculations about the true motivations of the fin de si cle khlysty movement. oral communication and fraternal legacy have made the following rite available. requirements for performance participants consist of a priest (celebrant, the woman who serves as altar, two acolytes, an illuminator, a gong-striker, and the co

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

he three in the principio of light have the upper hand and are born out of the dark centro, so that they are in accordance with their innermost depths of light, which is the new birth in man, all seven are good, and then saturnius stands for compassion, mercurius for doing good, mars for gentleness, sol for humility, 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; no

SEPHER YETZIRAH WESTCOTT

e commentaries are, however, so extensive as to demand years of study, and i feel no hesitation in confessing that my researches into them have been but superficial. for convenience of study i have placed the notes in a separate form at the end of the work, and i have made a short definition of the subject-matter of each chapter. the substance of this little volume was read as lecture before "the hermetic society of london" in the summer of 1886, dr. anna kingsford, president, in the chair. some of the notes were the explanations given verbally, and subsequently in writing, to members of the society who asked for information upon abstruse points in the "sepher" and for collateral doctrines; others, of later date, are answers which have been given to students of theosophy and hermetic philo

parallel between the idealism of numbers and letters and the various parts of the universe, and it sheds much light on many mystic forms and ceremonies yet extant, notably upon freemasonry, the tarot, and the later kabalah, and is a great aid to the comprehension of the astro-theosophic schemes of the rosicrucians. to obtain the full value of this treatise, it should he studied hand in hand with hermetic attributions, the "isiac tablet" and with a complete set of the designs, symbols and allocation of the trump cards of the tarot pack, for which see my translation of the sanctum regnum of the tarot, by eliphas levi. note that the oldest mss. copies of the "sepher yetzirah" have no vowel points: the latest editions have them. the system of points in writing hebrew was not perfected until t

s to be an outward and visible sign of the divine promise made to ahraham and his offspring. the hebrew word for circumcision is mulah, mulh: note that mlh is also synonymous with dbr, dabar--verbum or word. 12. rittangelius gives "replace the formative power upon his throne" postellus gives restore the device to its place" 13. abyss; the word is oumq for omq, a depth, vastness, or valley. 14. my hermetic rituals explained this yetziratic attribution. 15. the lord the only god. the words are adun ichid al, or "adonai (as commonly written) the only el" 16. seat. the word is moun, dwelling, habitation, or throne. 17. lightning flash. in the early edition the words "like scintillating flame" are used: the hebrew word is brq. many kabalists have shown how the ten sephiroth are symbolised by th

rong, according to clairvoyant investigation. consult the tarot symbolism given by court de gebelin, eliphas levi, and my notes to the isiaic tablet of bembo. the true attribution is probably not anywhere printed. the planet names here given are chaldee words. 41. the seven heavens and the seven earths are printed with errors, and i believe intentional mistakes, in many occult ancient books. some hermetic mss. have the correct names and spelling. 42. on the further attribution of these seven letters, note that postellus gives: vita--mors, pax--afflictio, sapientia--stultitia, divitiae (opus- paupertas, gratia--opprobrium, proles--sterilitas, imperium--servitus. pistorius gives: vita--mors, pax--bellum, scientia--ignorantia, divitiae- paupertas, gratia--abominatio, semen (proles--sterilitas

SPENSER THE CULT OF THE ALL SEEING EYE 1960

l configurations under which it was made. altars "among the ancients, were generally made of turf or stone. usually in a cubical form. altars were erected long before temples."12 the shaft of light upon ihe altar in the meditation room casts a shadow to the north 'the use of the north as a symbol of darkness (i s. a portion of the old sun worship, of which we find so many relics in gnosticism, in hermetic philosophy. the east was the place of the sun's daily birth, and hence highly revered; the north the place of his annual death."13 finally, it must be emphasized above all that the altar in the meditation room is unsanctified and unhallowed. it has no sacred meaning, can inspire no reverence, and is not inviolable. this altar cannot be used for sacrifice in any other than an unholy sense

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ero, on the nature of the gods i, 119. 16. xenophanes, fragment 14. the main fragments of xenophanes are translated in kirk, raven, and schofield, the presocratic philosophers (cambridge university, princeton, 1984, pp. 163ff. for a good brief introduction to his thought, see bruno snell, the discovery of the mind (dover, new york, 1982, pp. 140ff. 17. xenophanes, fragment 15. 18. on this see the hermetic initiatory discourse or asclepius. 19. xenophanes, fragment 23. 20. the teachings of mysteriosophy remained almost entirely secret at least until some recent discoveries such as the derveni papyrus. steiner recognized, however, that the mysteryteachings could be discerned through their influence on the 214 christianity as mystical fact pre-socratic philosophers. the new evidence has shown

SYMBOLISM OF THE BANNERS

brotherhood and mutual service between men. alchemically speaking, the cross is the hieroglyph of the crucible, which used to be called in french cruzol, crucible and croiset. indeed it is in the crucible that the first matter suffers the passion, like christ himself. it is in the crucible that it dies to be revived, purified, spiritualized and transformed. through the grades of initiation in the hermetic order of the golden dawn international, we notice variable usage of the calvary cross with various number of squares. these crosses have varied meanings than those on the banners, but their meaning allows a deeper understanding. thus, here is a list: a f b j d h l i e a g k c a c b k d h e f g i j l 6 rtk hnyb hrwbg trapt dsj hmkj jxn dwh dwsy twklm 10 9 8 7 3 5 6 4 2 1 7 triangle and the

TECHNICIANS GUIDE TO THE LEFT HAND PATH

es the second of the xix dynastic period. this period had as its hallmark the archiving of egyptian magical texts into libraries such as the rameseum. the third resurgence maintains its own importance, for it most directly effects the practices and perceptual constructs of the fourth and present setian remanifestation. the third resurgence emerged during the initial stages of development into the hermetic tradition of magic (a synthesis of egyptian, and graeco-roman magical philosophy and practice) which has so greatly influenced modern western initiatory systems. the nature of the antinomian character is eclectic and diverse, however the real meaning behind such diversity- relative to left hand path philosophy- is simple. many people say the same things in different ways. they say them di

and see their separation. however, you can see what separation does within the works an individual creates, and this is how we recognize the lhp through culture and time. separation is not recognized for what it is, but rather for what it does. it is important to go back to a concept that has already been mentioned briefly. division and separation are not the same. both terms are used within the hermetic aspects of the lhp, so we must be careful to use them accordingly. division as a process is reversible, what has been divided can be reunited through additional process. contrary to this process, separation is a thing in and of itself, with no means to reverse its place until it has exhausted all of its possibilities and remanifestation occurs. accordingly, it is best to understand separa

ht into oneself and the environment this being is manifest within. with the antinomian metaphor of 0(-1 plus 1) there is a final issue to deal with. through this formulation we are in fact getting something from nothing which seems at first illogical. however, there are two types of nothing! these two types of nothing provide the all and everything of what we experience, they are the basis of the hermetic sciences and all that emanates through that praxis. in fact, these two types of nothing form the closest link that can be conceived prior to that which exists without time. as such, we will spend this last part of this chapter discussing the properties of these two types of nothing. let us define from the outset what is nothing? websters states several definitions, but the one that is of

the universe at all levels of proportion. magic is possible because of this mirror construction that indicates that the individual reflects the principles involved in his/her own spiritual and physical genesis. with the advent of newtonian physics this idea was ridiculed. however, with the arrival of the new quantum physics these very old ideas have found a new significance and relevance. the old hermetic concept of as above, so below, and the concept of the microcosm and macrocosm, has taken on new and more profound meaning in the post modern era. this conceptual mirror in which observer and the observed share characteristics of principle is not as wild and out there of an idea as one would initially suppose. in fact, the new physics of relativity and quanta avoid this type of designation

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

ates 271 reason (la raison, an engraving by darcis in the national museum, paris, france, was said to capture the spirit of the bloody, illuminatiinspired french revolution. what we see is symbolism of the unholy trinity of lucifer- father (lion, mother (goddess, and son (allseeing eye. art illustration from the book, active meditation, by robert leichtman, m.d. and carl japikse (ariel press. the hermetic monk holds the solar disk with cross and all-seeing eye. 272 codex magica this bizarre advertisement for cable-tv's the learning channel. the tattoos on this man are real. the all-seeing eye is in what hindus call the "ajna center" in the midpoint of the forehead just above the eyebrows. the riddle of the great seal of the united states 273 sir walter raleigh, the impetuous adventurer and

work on the letterhead of the united fascist union, a u.s.a. based group headquartered in wilmington, delaware. also observable is the fasces (ax and wheat bundled by x insignia. in the signature block of the letter, the "director and ceo" of the united fascist union has typed the phrases "viva nova roma (long live the new rome) and "holy is babylon" 546 codex magica left: a mysterious example of hermetic and alchemic teachings. this seven-point star is so arranged that one point of the star painted blackis pointed downward, symbolizing adoration of he who rules saturn, the sixth planet from the sun (i.e. lucifer (from manly hall's secret teachings of all ages) from a recent catalog offering a multitude of talismans and charms, were these two products offered for sale. in this ad (left) in

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

hange and passion. it is full of energy and is the essence of magick and life. its color in magick, is red, and it is employed in spells of passion, energy, purification and healing. the celtic god, lugh is associated with fire. in the tarot it is the suit of wands (sometimes swords. it is also known as atziluth, the archetypal world. the elements so far have been presented in what is know as the hermetic, or western mystery tradition. this is a system that has its roots in egyptian, hebrew and greek teachings. it should be noted that this is not the only elemental system in the world. in the orient they have five elements. these being metal, wood, water, fire, and earth. north of the ancient roman empire, the teutonics used frost, fire, and water. while the celtic tribes called them sky

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

sterious regions in between. 1 chapter exploration how the major religions view the afterlife buddhism christianity hinduism islam judaism ancient egypt and the afterlife egyptian book of the dead osiris: death and resurrection pyramid texts individual human experience with death and the afterlife deathbed visions near-death experiences the mystery schools dionysian mysteries eleusinian mysteries hermetic mysteries orphic mysteries pythagorus tribal religions burial mounds land of the grandparents how the major religions view reincarnation buddhism christianity hinduism islam judaism contemporary mystery schools and reincarnation akashic records anthroposophy association for research and enlightenment theosophy experiential quests into past lives hypnotic regression into past lives bridey

is the soul harvested by the gods to be resurrected. membership in the mysteries of eleusis was undertaken to ensure initiates a happy immortality. m delving deeper ferm, vergilious, ed. ancient religions. new york: philosophical library, 1950. gaster, dr. theodor h, ed. the new golden bough. new york: criterion books, 1959. larousse dictionary of beliefs and religions. new york: larousse, 1994. hermetic mysteries the hermes trismegistus (the thrice greatest hermes, who set forth the esoteric doctrines of the ancient egyptian priesthood, recognized the reincarnation of impious souls and the achievement of pious souls when they know god and become all intelligence. hermes was the name the greeks gave to the egyptian god thoth, the god of wisdom, learning, and literature. to hermes was give

the esoteric doctrines of the ancient egyptian priesthood, recognized the reincarnation of impious souls and the achievement of pious souls when they know god and become all intelligence. hermes was the name the greeks gave to the egyptian god thoth, the god of wisdom, learning, and literature. to hermes was given the title scribe of the gods, and he is said to have authored 42 sacred books, the hermetic mysteries, which contained a wide assortment of secret wisdom. these divine documents were divided into six categories. the first dealt with the education of the priesthood; the second, temple ritual; the third, geographical knowledge; the fourth, astrology; the fifth, hymns in honor of the gods and a guide for the proper behavior of royalty; the sixth, medical commentary. legend has it t

ith the education of the priesthood; the second, temple ritual; the third, geographical knowledge; the fourth, astrology; the fifth, hymns in honor of the gods and a guide for the proper behavior of royalty; the sixth, medical commentary. legend has it that these sacred texts contain all the accumulated wisdom of ancient egypt, going back in an unbroken tradition to the very earliest time. as the hermetic texts continued to influence the growth of european alchemy, astrology, and magic, the author of the books was said to have been adam s grandson, who built the great pyramids of egypt; or an egyptian magician who lived three generations after moses; or a magus from babylonia who instructed pythagoras. the hermetic text decrees against transmigration, the belief that the souls of humans ma

gure of satan stands for an inner attitude, and it is never to be regarded as an object onto which human powers are projected in order to worship what is only human in an externalized form. in the satanic bible, satanists are charged to asay unto thine own heart, i am my own redeemer (book iv, line 3) the satanic bible is divided into four sections, or books, each corresponding to one of the four hermetic elements of fire, air, earth, and water. the first section is entitled the book of satan, and its introduction advises the reader that the ponderous rule books of hypocrisy are no longer needed, it is time to relearn the law of the jungle. the second section, the book of lucifer, explains how the roman god lucifer, the light bearer, the spirit of enlightenment, was made synonymous with ev

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

clergy were skeptical that the alchemists were truly calling upon angels, rather than demons in disguise, and they recalled the words of the church father tertullian (c. 155 or 160.after 220, who confirmed earlier beliefs that the gsons of god h referred to in genesis were evil perverts who bequeathed their wisdom to mortals with the sole intention of seducing them to mundane pleasures. while the hermetic was akin to the mystic, a great deal more came out of those smoky lab- t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 42 magic and sorcery alchemywas introduced to the western world in the second century c.e. oratories than candidates for the torture chambers of the inquisition. in the intellectual halflight of the middle ages, the brotherhood of

aracelsus (1493.1541, the revered alchemist. andreae was a brilliant scholar who as a youth had traveled widely throughout europe and had risen in the clerical ranks to become a chaplain at the court of wurtemberg, germany. embittered by the misery that had been brought to his fatherland as a result of the thirty years f war (1618.48, andreae became an apologist for the rosicrucians and wrote the hermetic romance or the chemical wedding (1616, an allegorical autobiography of christian rosencreutz the founder of the fraternity. since the seal of the rosicrucian fraternity, the seal of martin luther, and the crest of the andreae family all bear the image of the cross and the rose, understandable confusion has arisen from time to time regarding the gautobiography. h upon the book fs initial p

he work. later academic debates swirled around the question of whether or not andreae and rosencreutz were the same person and whether the fraternity was actually founded in the seventeenth century, rather than the fifteenth. andreae admitted the work was his own and proclaimed it an allegorical novel written in tribute to rosencreutz, as well as a symbolic depiction of the science of alchemy and hermetic magic. others identified the work as a comic romance, lightly depicting the most profound alchemical symbols in a fanciful manner. the royal wedding to which the hero rosencreutz is invited is in reality the alchemical process itself in which the female and male principles are joined together. as the novel continues, the vast arcana of alchemical truths are represented by various animals

75 zia rose performing a wicca ceremony (archives of brad steiger) today fs practitioners of wicca come from a complete spectrum of men and women. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 76 magic and sorcery at the time of his death on march 10, 1985, dr. francis israel regardie was considered by many occultists to be the last living adept of the hermetic order of the golden dawn, a magical tradition that had numbered among its members william butler yeats (1865.1939, aleister crowley (1875.1947, and dion fortune. regardie had demystified many esoteric mysteries surrounding the occult and presented understandable texts on practical magic. by age 19, he began to correspond with aleister crowley. in 1928, he accepted the position of crowley

bout 476 to 1000. but the tree of forbidden knowledge was not so easily cut down. in the east, where the crescent overshadowed the influence of the cross, arab intellectuals preserved knowledge of the occult as well as significant portions of other classical thought and ancient lore. from muslim- dominated spain, this knowledge trickled back into europe, where it was combined with alchemy and the hermetic mysteries. the objects of divination may change, but not their function. many of the ancient forms of divination are alive and flourishing in the western world today. many of them will be examined in this chapter along with examples of how they might be experienced. instructions of some of the methods of divination and prophecies are included to encourage understanding of the techniques

of what humankind has endured in the physical state. the number 13 is neither lucky nor unlucky when considered by itself, and the number most often signifies a change for the better, a new birth. temperance or patience (arcanum fourteen) signifies a time of waiting, a time for putting aside petty squabbles, a time for learning patience and understanding. temperance, the angel of time, symbolizes hermetic harmony and equilibrium, the working unity of the male and female principles of nature and of humankind; and in humanity, the merger of soul and spirit. the number 14 symbolizes the descent of spirit into matter and represents the activity of humankind in the round of the seasons. the devil (arcanum fifteen) represents trouble. being an individualist, the devil upset the commandments of h

THE KEY TO THE MYSTERIES

sies of our imagination before the fertile realities of movement and of life. we shall also invite the great poets of the future to create once more the divine comedy, no longer according to the dreams of man, but according to the mathematics of god. mysteries of other worlds, hidden forces, strange revelations, mysterious illnesses, exceptional faculties, spirits, apparitions, magical paradoxes, hermetic arcana, we shall say all, and we shall explain all. who has given us this power? we do not fear to reveal it to our readers. there exists an occult and sacred alphabet which the hebrews attribute to enoch, the egyptians to thoth or to hermes trismegistus, the greeks to cadmus and to palamedes. this alphabet was known to the followers of pythagoras, and is composed of absolute ideas attach

mphs, destroys, renews; but never abandons itself to inertia, because inertia, for it, would be death. it is this original substance to which the hieratic recital of genesis refers when the word of elohim creates light by commanding it to exist. the elohim said "let there be light" and there was light. this light, whose hebrew name is hb:aleph-vau-resh "aour" is the fluidic and living gold of the hermetic philosophy. its positive principle is their sulphur; its negative principle, their mercury; and its equilibrated principles form what they call their salt. one must then, in place of the sixth aphorism of mesmer which reads thus "matter is indifferent as to whether it is in movement or at rest" establish this proposition "the universal matter is compelled to movement by its double magneti

ic, whose head may then be drawn in the star, the two horns at the top, the ears to the right and left, the beard at the bottom. it is the sign of antagonism and fatality. it is the goat of lust attacking the heavens with its horns. it is a sign execrated by initiates of a superior rank, even at the sabbath<circular host, how could it be upside down- o. m> 2 degree- the two hermetic serpents. but the heads and tails, instead of coming together in two similar semicircles, were turned outwards, and there was no intermediate line representing the caduceus. above the head of the serpents, one saw the fatal v, the typhonian fork, the character of hell. to the right and left, the sacred numbers iii and vii were relegated to the horizontal line which represents passive and

this joke, levi indicates that he really knew the great arcanum; but only those who also possess it can recognize it, and enjoy the joke- o.m> the alliance of these two words still does not tell us much, and yet, perhaps, they contain a force sufficient to overturn the world. we say "perhaps" on philosophical grounds, for, personally, we have no doubt whatever of the high importance of this great hermetic arcanum. we have just said that alchemy is the daughter of the qabalah; to convince oneself of the truth of this it is sufficient to look at the symbols of flamel, of basil valentine, the pages of the jew abraham, and the more or less apocryphal oracles of the emerald table of hermes. everywhere one finds the traces of that decade of pythagoras, which is so magnificently applied in the se

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

h we have detailed and analysed in our "history of magic" cagliostro and the count of saint-germain attributed the preservation of their youth to the existence and use of the universal medicine, that medicament uselessly sought by so many hermetists and alchemists. an initiate of the sixteenth century, the good and learned william postel, never pretended that he possessed the great arcanum of the hermetic philosophy; and yet after having 275 been seen old and broken, he reappeared with a bright complexion, without wrinkles, his beard and hair black, his body agile and vigorous. his enemies pretended that he roughed, and dyed his hair; for scoffers and false savants must find some sort of explanation for the phenomena which they do not understand. the great magical means of preserving the y

of everyday science the apparent death will have been only a lethargy. it was after a lethargy of this kind that william postel, recalled to life by mother jeanne, reappeared with a new youth, and called himself no longer anything but postel the resurrected "postellus restitutus" in the year 1799, there was in the faubourg st. antoine, at paris, a blacksmith who gave himself out to be an adept of hermetic science. his name was leriche, and he passed for having performed miraculous cures and even resurrections by the use of the universal medicine. a ballet girl of the opera, who believed in him, came one day to see him, and said to him, weeping, that her lover had just died. m. leriche went out with her to the house of death. as he entered, a person who was going out, said to him "it is use

THE MAGICIAN S KABBALAH

ccult revival were without question athanasius kircher (1602-80, a german jesuit whose "oedipus aegyptiacus (1652) detailed kabbalah amongst its study of egyptian mysteries and hieroglyphics, and cornelius agrippa's "de occulta philosophia (1533. other works, such as those from alchemists including khunrath, fludd and vaughan indicated that the kabbalah had become the convenient metamap for early hermetic thinkers. christian mystics began to utilise its structure for an explanation of their revelations, the most notable being jacob boeheme (1575-1624. however, the most notable event in terms of our line of examination is undoubtedly the publication of christian knorr von rosenroth's (1636-89 "kabbala denudata" in latin in 1677 and 1684, which provided translations from the zohar and extrac

ual development. levi wrote "qabalah. might be called the mathematics of human thought. aleister crowley continued levi's work to some extent in his seminal work on the tarot "the book of thoth. in summary, the kabbalah passed from judaic tradition through to christian tradition, and through other flowerings such as the polish jewry kabbalistic revival in the eighteenth century. many of the early hermetic scholars and neoplatonic thinkers began to merge kabbalah with other doctrines such as alchemy, and later occultists utilised it as a grand plan of spiritual ascent, bringing it full circle to its origins in the chariot riding of the mystics from which the tradition stemmed. it is said by traditional kabbalists and kabbalistic scholars that the occultist has an imperfect knowledge of the

the perceptions, as best it can to its own limits. it is thus important that the initiate refines both his definitions and his internal model, to reflect the higher sephiroth more accordingly, and become a lightning rod or watercourse for the divine energies to run through without obstruction. in terms of the golden dawn system of initiation, much of the work done at the practicus level of hod is hermetic experimentation in order to define the limits of ones own nature, the possibilities of the environment, and the ranges of actions potential between the two, but the work of the philosophus in netzach is then to examine this work and remove contradictions thus discovered in the model of yesod. when yesod is thus refined, the "strait way" to tiphareth is accessed, and the whole work is then

THE MIDDLE PILLAR

t the techniques of western ceremonial magic due to the veil of secrecy which had shrouded these practices. unless a person happened to be a member of a magical organization, there was little chance of leaning the procedures and initiatory practices of high magic. this changed in 1937 when israel regardie published four volumes titled the glh d m, a collection of ceremonies and teachings from the hermetic order of the golden dawn. earlier, regardie had published two books d-g i3-w magical prinapjes of the golden dawn system. i'le middle pik, published in 1938, gave step-by-step details on how to perform practical exercises of ceremonial magic, something which was quite revolutionary for its time. perhaps even more radical was regardie's daring attempt to correiate these magical techniques

nly able to pardon crowley in his later years (in 1970, when he wrote the eye in the triangle: an interpretation of aleister crowley, regardie's charitable nature and his ability to be forgiving toward his old friend was evident) the publication of the tree of lz$e caused quite a stir in magical circles of the time. in the book regardie outlined a few of the magical practices and teachings of the hermetic order of the golden dawn. although the original order had ceased to exist in 1903, it continued to live on in its successors, the stella matutina and the alpha et omega. many members of both orders remembered crowley as a disruptive insurgent from years before, therefore regardie's previous connection to crowley caused some members to lash out at him. other members, most notably dion fort

o god or the one life that courses through all of us. in short, the student acheves a perfect and harmonious identification with divine power, life, and love. and then he will know that "existence is pure joy; that all the sorrows are but as shadows; they pass and are done."9 the middle pillar was originally dedicated to s. l. macgregor mathers and dr. william wynn westcott who were chiefs of the hermetic order of the golden dawn, to which i owe so very much. the book is merely the simplest possible representation of some of the elementary practices of that order. in actuality, it is an attempt to simplify and combine the practices both of the golden dawn with the insights and later developments of aleister crowley.10 the real virtue of the book lies in its correlation of the practice of m

hat the essence of mind is great, because it embraces all things, since all things are within our nature. the instruction to expand consciousness, or to formulate the astral form as of gigantic proportions standing solitary in space, containing within itself all the forces and worlds of the entire universe, is a literal fulfillment of the above metaphysical postulate. likewise, in some of the few hermetic fragments that we mherit, there is similar advice. in fact, it states the techxucal process so excellently that i am moved to reproduce it here: increase thyse2f to immeasurable height, leaping clear of all body, and surmounting all time, become eternal and thou shalt know god. there is the qabalistic cross and the pentagram ritual 55 nothing impossible to thyself. deem thyself immortal a

to the knowledge of the higher self. silence with reference to symptoms and results is therefore most desirable. endnotes 1. ths is daath, which is not a sephirah, but rather a conjunction of chokmah and binah. 2. from the neophyte ritual. see regardie, the golden dawn, 129. 3. the symbol of the rosicrucians. rosicrucianism is a form of mystic or esoteric christianity whose teachings embrace the hermetic sciences. 4. the philosopher's stone is an alchemical symbol of true spiritual attainment. the search for the philosopher's stone is the search for truth and illumination. 5. along the same lines, each letter of the hebrew alphabet has a musical note attributed to it. thus each divine name in hebrew can be sung or played on a musical instrument. see the appendix: the musical qabalah. 6. i

this the middle pillar exercise 83 argument may be true for devout jews, it is not valid for practicing magicians in the tradition of the golden dawn. there are several examples of hebrew mystics vocalizing the various permutations of the tetragrammaton for specific ritual work with the sephroth. this points to the differences between orthodox jewish practice and the esoteric practice of western hermetic magicians. 8. for the same reason indicated in the above endnote, the divine name here should be pronounced "yod heh vav heh el-oh-ah ve-dah-ath" 9. the "ch in chai should be pronounced like the scottish word "loch" 10. another common suggestion is to vibrate the name several times until it fills the mind completely, and no other thoughts remain. one other method is to pronounce the name

perfection and total balance. while the pentagram is the symbol of man, the hexagram is the symbol of perfected or purified man, balanced withn the greater universe. trus is followed once again by the qabalistic cross, whch further strengthens and seals the cross of light within the magician's aura. origins of the pentagram ritual the lesser banishing ritual of the pentagram was a creation of the hermetic order of the golden dawn. however, various portions of the ritual are found to have far more ancient sources. in the new testament, the lord's prayer (matthew 6:9-13) is obviously based upon qabalistic principles, showing that jesus of nazareth, who was called rabbi by his followers, knew his qabalah. this is because the lord's prayer is itself based on the hebrew "prayer of david" from t

THE NECRONOMICON SIMON VERSION

s in the necronomicon as azag-thoth, a combination of two words, the first sumerian and the second coptic, which gives us a clue as to its identity. azag in sumerian means "enchanter" or "magician; thoth in coptic is the name given to the egyptian god of magick and wisdom, tahuti, who was evoked by both the golden dawn and by crowley himself (and known to the greeks as hermes, from whence we get "hermetic. azag-thoth is, therefore, a lord of magicians, but of the "black" magicians, or the sorcerers of the "other side. there is a seeming reference to shub niggurath in the necronomicon, in the name of a sumerian deity, the "answerer of prayers, called ishnigarrab. the word "shub" is to be found in the sumerian language in reference to the rite of exorcism, one of which is called nam shub and

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

the skies are riven. a god flames forth my spirit to beget; and where my body and his love are met a new desire possesses altogether my whole new self as in a golden net of transcendental love one fiery tether, dissolving all my woe into one sea of weather *songs of the spirit, vol. i, p. 43. in many other of these poems do we find depicted other phases of the philosophy of the qabalah; one, the hermetic maxim, gthat which is above is as that which is below, h we find stated in gthe philosopher fs progress h: that which is highest as the deep is fixed, the depth as that above: death fs face is as the face of sleep; and lust is likest love *songs of the spirit, vol. i, p. 34. in gthe quest h and in several parts of gtannhauser, h we are conveyed into the maze of mystic numbers, which we do

THE TAROT OF C C ZAIN

tion and the outer realization, the birth of the soul and the birth of the body, under the influence of the planets, represented by the 7 surrounding stars, or seals. each of these smaller stars, or seals, has four points, to signify that man should recognize the nature of its influence and realize how to direct it into channels of his own choosing. the two trines of the larger star symbolize the hermetic axiom "as it is below, so it is above" and reveal that evolution implies a preceding involution. it also indicates the necessity of experiences with both good and evil for soul progression. the flower of three blossoms represents the three planes of existence from which the soul sips the nectar of wisdom, gaining thereby the strength to attain immortality, symbolized by the butterfly. the

THE SECRET RITUALS OF THE OTO

t rituals of the o.t.o. while numberless societies, associations, orders, groups, etc, have been founded during the last thirty years in all parts of the civilized world, all following some line of occult study, yet there is but one ancient organization of genuine mystics which shows to the seeker after truth a royal road to discover the lost mysteries of antiquity and to the unveiling of the one hermetic truth. this organization is known at the present times (sic) as the: ancient order of oriental templars ordo templi orientis otherwise: the hermetic brotherhood of light it is a modern school of magic. and, like the ancient schools of magic, it derived its knowledge from the east. this knowledge was never revealed to the profane, for it gave immense power for either good or evil to its po

pon the little table above the pastos of our father christian rosencreutz. it must be frankly recognized that almost the whole of this manifesto was intended to deceive. the majority of its readers would have assumed for example, that the mysterious master thirion was either some discarnate entity, similar to those who supposedly manifested themselves to macgregor mathers and other members of the hermetic order of the golden dawn, or a himalayan superman, like madame blavatsky s mahatmas.2 again, the statement that the o.t.o. in no way conflicts with or infringes the just privileges of the united grand lodge of england 3 displayed on reuss s part either what lenin, in another connection, called a naivete which in a child would be touching, but is repugnant in a person of mature years, or a

told us that the true occult order. numbered among its openly unavowed (sic) representatives such authorities as sir edward bulwer-lytton. fred hockley, kenneth mackenzie. and others. bulwer-lytton links up historically with the continental adepts eliphas l vi, gerard encausse (papus, rudolph steiner and franz hartmann. these collateral continental elements constituted what was once known as the hermetic brotherhood of the light. mr. grant s last sentence is of particular significance, for it must be remembered that reuss s 1917 manifesto gave the o.t.o. the alternative title of hermetic brotherhood of light. such statements as that of mr. grant are, of course interesting but they do seem to be inherently improbable it is most unlikely, for example, that either bulwer-lytton or eliphas l

of 3 [12/28/2001 2:01:29 pm] the secret rituals of the o.t.o. mysterious hints regarding a great secret allegedly in the possession of the o.t.o. in 1912, seven years after kellner s death and the succession of reuss to the chieftainship of the o.t.o. the jubilee edition of the oriflamme gave some indication of the nature of this secret: our order possesses the key which opens up all masonic and hermetic secrets, namely, the teaching of sexual magic, and this teaching explains, without exception, all the secrets of freemasonry and all systems of religion. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c3.html (3 of 3 [12/28/2001 2:01:29 pm] the secret rituals of the o.t.o. part one the birth and development of the o.t.o* chapter four reuss, steiner and

e first three degrees, and an explanation of all the various masonic systems. 4 scotch masonry scotch mason knight of st. andrew royal arch students or lay brothers full instruction in the scottish degrees of ancient and accepted masonry. 5 rose-croix knight of rose-croix knight of pelican knight of east and west esoteric instruction and introductory remarks on the passing into rosicrucianism and hermetic science. 6 historical templar knight kadosh grand inspector general a full history of the templars and their ceremonies. 7 mystic templar (colour violet) mystic masonry theoreticus magus of light grand master of light general theoretical studies of the o.t.o. magical system. 8 oriental templar (colour white) esoteric rosicrucianism practicus adeptus princeps illuminatus practices that tau

or were the ophites ignorant of this mystery, nor the men that did worship unto mithras, and the secret is hidden in the fable of samson; our lord jesus christ established it through the mouth of the beloved disciple. this was the inmost secret of the knights of the temple, and the brethren of the rose crosse concealed it in their college of the holy ghost. from them and from their successors the hermetic brothers of light have we received it directly, and here declare it openly to you. now then learn that this secret consists in the knowledge of a peculiar rite, an high mass to be celebrated in the temple of the holy ghost. are ye not, kings and priests unto god, very illustrious sir knights and perfectly illuminated brethren? this is the true sacrament by which ye are partakers of the ve

in the ambush of life as in the set field of his probation. and the blessing of god be upon you in the name of the father+ and of the son+ and of the holy ghost+ amen. tracate of the great thing hidden in the palace of the king be it now understood further concerning the interchange of opposites, that albeit man is active and woman passive, yet man is peace and woman power. and this is called the hermetic paradox; and he that hath ears to hear, let him hear. there is therefore one magick act that leadeth into life, another that abutteth upon death. and the first ultimateth (sic) and the second returneth unto itself. yet therefore is the last perfect, a true rite of the highest, too exalted for the vulgar even of our holy and illuminated brethren. and in its profanation it cometh forth from

TRUE HISTORY OF WITCHCRAFT

..which changed least between texts a, b and c were naturally the three initiation rituals; because these, above all, would be the traditional elements which would have been carefully preserved, probably for centuries (emphasis added) but what does one mean by "traditional materials" the three initiation rites, now much-described in print, all smack heavily of the crypto-freemasonic ritual of the hermetic order of the golden dawn, the oto, and the various esoteric neorosicrucian groups that abounded in britain from about 1885 on, and which were, it is widely known, the fountainhead of much that is associated with gardner's friend crowley. the third degree ritual, perhaps wicca's ultimate rite, is, essentially, a nonsymbolic gnostic mass, that beautiful, evocative, erotic and esoteric ritua

TYSON DONALD NEW MILLENNIUM MAGIC

some background in magic, or at least will be eager to broaden their understanding of ritual techniques. this work should prove most useful when it is studied in conjunction with more conservative books on magic that adhere to the golden dawn pattern. most of the living magical currents that flow through english-speaking nations sprang from the fountain of the golden dawn. several members of that hermetic magical society exerted an enormous influence on occult practices and beliefs during the 20th century, and their influence continues unabated into the new millennium. most prominent among them were aleister crowley, dion for- tune and arthur edward waite. each of these three not only founded new occult orders, but wrote innumerable teaching texts on golden dawn magic. their writ- ings for

se exists within this point awareness. however, it is the illusion of the apparent lack of the simultaneous presence of the divine eye that allows the manifest universe to be perceived. a magus can make any point in the universe the center point by properly considering it as such. it is also worth noticing how similar this model is to the magnetic fields that surround planets and stars. the great hermetic doctrine applies here "what is below is like that which is above; and what is above is like that which is below: to accomplish the miracle of the one thing."3 throughout creation, large patterns are replicated endlessly in smaller patterns. the flow of a magnetic field is a minia- ture version in an imperfect material guise of the unfolding of the universe. in the same way, each person is

of spirits than the hindu fakirs of india. they admit the existence of such things as angels and demons, but maintain that they are illusions composed by the human mind, even as humans are a dream in the mind of god. they do not dismiss spirits as unreal, for they understand full well that mental realities are no less potent than physical realities. both are founded ultimately in god. the western hermetic view is similar to the buddhist. the magus does not believe spirits are wholly independent beings with a status equal to his or her own, but neither does he or she make the mistake of dismissing them as complete fabri- cations of human fancy. when a magus evokes a spirit, he or she is aware that it is given its shape and personality by the mind, yet not by the part of his or her mind that

ential that transforms desire into reality. yet even though the form of a spirit is an illusion, it still has the power to kill should the magus be foolish enough to grant it the right to do so. the question of reincarnation is a vexing one to eastern minds. since the con- cept has not been a part of the western psyche since the advent of the christian era, it seldom troubles practitioners of the hermetic art unless they have steeped themselves in buddhist or hindu philosophy. however, it is useful to place rein- carnation in the context of the unmanifest. there are two views of reincarnation. the first supposes the soul, the person- al identity, endures a series of births and deaths in order to gather a store of life experience, and that through the soul any man or woman may recall the ev

r her point of aware- ness into that object while making the cross. therefore, the cross is inscribed over the object as it would be if the object resided within the heart of the magus. remember, always draw the beam from the left side to the right side from the per- spective of the thing to which the cross is applied. it is necessary to point out here that in the system of magic developed by the hermetic order of the golden dawn, which forms the foundation for ninety per- cent of the magic being worked in the modern west, the magus is taught to inscribe the arm of the cross on his or her own body from the right shoulder to the left shoulder. this is due to the way golden dawn magicians applied the kabbalis- tic tree of the sephiroth to the human body. in the golden dawn, the left side of

designed to produce a true understanding of the elements: f ive is the number of man. there are five fingers on the hand. the right hand is reflected in the left, its mirror opposite. a human being standing with arms and legs spread apart can with some difficulty form a perfect penta- gram, the points of which touch the forehead, hands, and feet. this was accepted as profoundly significant by the hermetic philosophers of the middle ages, as it served to confirm their intuited understanding that humanity and the pentagram are closely bound together. the ordering of the points of the star is of some importance in practical work- ing. it defines the structure of many rituals. the lower four points, which form a rough square, are given to the four elements and have been set in their order for

re to this order. a single line is made from point to point and returned to its origin, forming a kind of involuted circle (see illustration at the top of page 80. in the conventions of modern magic, the first line segment drawn toward a point of the pentagram invokes the elemental force of that point. a line drawn away from a point banishes its force. this follows the practice established by the hermetic order of the golden dawn over a century ago. a pentagram drawn in the manner given above would be assumed by most ritualists to invoke the powers of elemental fire, since the first segment is drawn toward the point of fire. this results in a clumsy system, as anyone who has studied it will admit. not all elements can be invoked from the point of spirit. for example, water must be invoked

TYSON DONALD SOUL FLIGHT

led "shying" although it has nothing whatsoever to do with crystal gazing. it was a vertical ascent into the air at a high rate of speed, accomplished by an act of will, which fox found to be difficult, and believed to be dangerous, although exactly why he felt it posed a danger, he did not write. it terrified him and he did not experiment with it further. as we will later see when we examine the hermetic order of the golden dawn, fox had independently discovered the astral technique known as rising on the planes. the single time that fox saw his silver cord was when he detached his astral body while under the influence of ether. this was also an experience of the type of travel he called skrying "after a few sniffs, it seemed to me that i shot up to the stars, and that a shining silver th

hy, who stepped in for his own best interests? perhaps a spirit of power and authority simply decided that his experiments had gone as far as they could be permitted to progress, and placed a block on his mind to prevent them in the future. although he was still able to use the instantaneous method of projection, he could no longer use the pineal doorway method. chapter seven the golden dawn t he hermetic order of the golden dawn was founded in an official way in 1888 with the establishment of the isis-urania temple in london, although members of the order such as the poet william butler yeats (1865-1939) had begun to receive initiation the previous year' the theosophical society of blavatsky and olcott was only thirteen years old. at that time, madame blavatsky was living in london. just

wenty-two trumps. however, the standard tarot adopted by french occultists in the nineteenth century does indeed have trumps equal in number to the hebrew letters, and this was enough to cause a connection to be formed between the two. teachings of the golden dawn the esoteric analysis and magical use of the tarot was not elevated to the level of high art until it became part of the system of the hermetic order of the golden dawn. samuel liddell mathers, in the process of conveying the teachings of the secret chiefs that he and his wife received psychically by scrying, astral travel, and other means, delivered a complete set of occult correspondences for the tarot of greater complexity and precision than any that had previously been created. it used the work of the french occultists as its

heir 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. it is important to bear in mind that all this work was confined to astral levels, and that the environments experienced by those who ascended the tree using this technique were not the actual higher sp

the most effective method is to place a small, flat object on the forehead, so that its constant pressure stimulates the chakra and draws the awareness to it. a small silver coin such as a dime works very well. an older dime is better, because older coins contained silver, the metal of the moon, and astral projection falls under the general lunar influence. s. l. macgregor mathers, leader of the hermetic order of the golden dawn, explicitly advised against using this technique. describing the use of the tattwa symbols for astral doorways, regardie, quoting from original golden dawn documents, wrote that "the process of working by placing the symbol upon the forehead, instead of imaginatively passing through it, is not a good practice. s.r.m.d [mathers] claims that it is liable to derange

e american spiritualist movement, when the old west was still being lived, it chapter sixteen: astral guides 281 became popular to adopt guides who identified themselves as the spirits of dead indians. in later decades, it grew more common for guides to identify themselves as egyptian or babylonian priests or sages. there was a huge rise of interest in anything egyptian around the period that the hermetic order of the golden dawn flourished, so we find that the astral guide of the sphere group of florence farr was identified as the "egyptian astral' and was believed by her group to be the spirit of a long-dead egyptian adept. spirits who profess to once have lived as human beings are more inclined to sympathize with human problems, and are better adapted to interaction with humans on a reg

TYSON DONALD THE MAGICAL WORKBOOK

to develop skills and teach techniques rather than achieve results, they are general rather than specific, and may be adapted to a wide variety of purposes. xiv introduction essential role of the golden dawn some are training exercises and ritual methods developed independently in my own practice. others are standard techniques and rituals of western occultism that were first used by the original hermetic order of the golden dawn, a secret lodge of english magicians that flourished at the end of the nineteenth century. still others are original rituals, but based on golden dawn components. the single thread connecting the exercises is their utility. i have used them all at various times and have found them effective in advancing my skills and awakening sleeping perceptions and abilities. t

thing as teaching, there is only learning. i can describe the basics of practical magic, but only you have the power to make magic a reality in your own life. preface yoga of the west in the first chapter of her book the mystical qabalah, dion fortune referred to the european esoteric tradition as the "yoga of the west" she had in mind specifically the magical kabbalah, as taught by the original hermetic order of the golden dawn and its offshoot members and occult lodges, but also intended this description to embrace the discipline of ceremonial magic as a whole. in order to understand her intention, it is necessary to know that yoga is far more than merely a form of physical exercise. there are numerous types of yoga, some predominantly physical and others mainly mental in their approach

attwa symbol from your forehead with your left hand and set it on the floor, then press the heels of your palms gently into the hollows of your closed eyes and draw your hands down your face as though sliding off a skin-tight mask. open your eyes, stretch gently, and when you feel ready, rise and go about your day. 26 reclining exercises commentary the five eastern tattwa symbols were used in the hermetic order of the golden dawn to graphically represent the five elements: fire, water, air, earth, and the quintessence or fifth element, known in the golden dawn system variously as akasa (akasha, aether (ether, spirit, or light. the elemental colors of the tattwa symbols do not agree with the common golden dawn colors for the elements. no attempt was made to reconcile this conflict, and it o

on with your day. commentary the correct technique for vibrating words of power is essential in ritual magic because it is the most effective way to employ the immense esoteric potential of the human voice. it has an application in mantras, prayers, blessings, curses, invocations, evocations, exhortations, and exorcisms. the method of vibration i have described in the exercise is that used by the hermetic order of the golden dawn, with slight modifications. the exercise itself is original, and will not be found elsewhere in exactly this form. a word of power may be vibrated either by voicing the letters of the word individually, or by voicing its syllables. generally, i find it is more effective to voice individvibrating names of power 95 ual letters when working with hebrew divine names o

merely the external physical gestures. the golden dawn. sixth edition. edited and indexed by david godwin. st. paul, minnesota: llewellyn publications, 1990. first published in four volumes 1938-1940 by aries press of chicago. this is regardie's greatest work. it consists of an edited collection of the original golden dawn teaching documents and grade rituals that circulated among members of that hermetic order. regardie obtained this material in 1934 when he was admitted to the hermes lodge of the stella matutina. it was the first time these instructional papers had been presented in an honest form, although much of the golden dawn teachings had previously appeared in print as part of aleister crowley's periodical, the equinox. crowley tended to present the golden dawn teachings as his ow

TYSON DONALD THE POWER OF THE WORD

alypse (which will not happen unless we make it happen) that the angels gave the patterns of the watchtowers and the keys to dee, who never grasped their true purpose during his lifetime. many of the occult correspondences found in this book differ from those in the widely used golden dawn system of magic. although i have a high respect for the magical ability and knowledge of the founders of the hermetic order of the golden dawn, it is time modern occultists recognized that they were not infallible. they worked from a limited number of flawed sources, and sometimes they made mistakes. rather than slavishly follow the rules laid down by them nearly a century ago, i have preferred to analyze my sources independently, and where i disagree with the golden dawn, i have not hesitated to make ch

intained a knowledge of the name that has been handed down from master to disciple through the centuries. the higher degrees of freemasonry purport to possess it. there are many occultists of the present day who are convinced that they, and they alone, preserve the true way of speaking it, which is the only way to release the awesome power of the word. samuel l. macgregor mathers, the head of the hermetic order of the golden dawn, boasted "i myself know some score of different mystical pronunciations of it (the kabbalah unveiled [london: routledge and kegan paul, 19621, p. 30. it is the custom in modern magic to pronounce the name by sounding out each of its hebrew letters fully: yod-he-vau-he (pronounced "yod-hayvav- hay) in order to more accurately express its compound esoteric meaning a

paths twining up an invisible central axis, and in fact would look very much like the molecular models of dna. it is no coincidence that the building blocks, or "bases" of dna-adenine, cytosine, guanine, and thymine-are four in number. this correspondence is inevitable because the basic patterns of being replicate themselves endlessly on all levels of manifestation, both mental and physical. the hermetic maxim of the emerald tablet testifies to this replication "what is below is like that which is above, and what is above is like that which is below: to accomplish the miracle of the one thing" in the same way that the molecular pattern of a crystal is revealed by its gross shape, so is the mental pattern of the creating mind of the universe exhibited in the structure of the genetic coding

s, along with the system for deriving the names of angels from its lettered squares, was given by the spirit ave during a session that began at seven o'clock on the morning of monday, june 25, also in cracow (ibid, p. 166. together, the keys and the watchtowers form the heart of enochian magic. it is from the keys that the enochian language is largely derived. the enochian system practiced by the hermetic order of the golden dawn entirely depends on the keys and the elemental associations of angelic names extracted from various sections of the great table of the watchtowers. each watchtower is a magic square of enochian letters consisting of thirteen rows and twelve columns. the watchtowers are bound together into one great table by the letters of the so-called tablet of union arranged in

187 extremely pious man, and might well have regarded the apocalypse as a necessary cleansing of the world. in recent decades, many occultists have taken up enochian magic. it may not be long before it is perfected, and the world as we know it ends. one magician who worked the keys with single-minded ardor during the early part of the twentieth century was aleister crowley, a former member of the hermetic order of the golden dawn. it is perhaps no coincidence that from childhood crowley had called himself the "great beast" and saw his role in life as the herald of the coming aeon of horus, an age of warfare and destruction soon to sweep the face of the world. in 1909 crowley conducted a series of rituals to invoke the angels of the enochian keys in the desert of north africa (see the confe

ld it from the earth. that is why in the key they are given "vessels to water the earth with her creatures" the earth is personified as a female spirit; more than this, she is a mother goddess who generates living things in her womb. the creatures of the earth are her children. the soul of the world (anima mundi) figures prominently in greek philosophy, and from this source found its way into the hermetic mysticism of the renaissance. this image of the earth as a fertile mother becomes very important in the key of the thirty aethers. the "continually burning lamps" may be a reference to the seven lamps of fire burning before the throne of god (rev. 4:5. this ties in nicely with the olives of zechariah, which ceaselessly pour their oil into a bowl through golden pipes. the perpetual oil fee

awn through the work of its founding member, s. l. macgregor mathers. mathers reproduces this ordering of the banners in his influential translation of part of knorr von rosenroth's kabbalah denudata (see the kabbalah unveiled [london: routledge& kegan paul, 19621, p. 31. mathers' book was first published in 1887, a year before the establishment of the 270 tetragrammaton isis-urania temple of the hermetic order of the golden dawn. in fact, it had circulated in manuscript a year before its publication-mathers had shown it with obvious pride to madame blavatsky, the founder of the theosophical society, in 1886. as is so often the case in magic, five centuries of magicians adhered to this order without ever questioning it. when i came to write the new magus around 1984, i decided to analyze t

UNLEASHING THE BEAST

ent much of his time pursuing his passions of writing and mountain climbing. during his cambridge years, he would also adopt the name "aleister" a gaelic form of his middle name, alexander, and an homage to the hero of shelley's poem "alastor, the spirit of solitude" his first real initiation into the world of esotericism and magic occurred until 1898, when he was introduced to group known as the hermetic order of the golden dawn. founded by william westcott and macgregor mathers in 1887, the golden dawn was an eclectic blending of a number of older western esoteric traditions, including hermeticism, freemasonry, rosicrucianism and theurgic arts derived from jewish kabbalah. an affluent and elite group, the golden dawn attracted a number of prominent artists, poets and intellectuals, inclu

ge of tantra was probably simplistic and inaccurate).l -148- karl kellner others, however, believe that kellner and reuss true inspiration was in fact p.b. randolph, whose sexual-magical teachings had been spread to europe by a group of disciples in the late nineteenth century. many of randolph's ideas were transmitted to germany through a little known but extremely influential group known as the hermetic brotherhood of luxor (h.b. of l, begun by max theon (d. 1927) and peter davidson (d. 1916) probably sometime in the 1880 s. following randolph, the h.b. of l. made sex central to its metaphysical system and spiritual practice: it is the polarity of male and female energies that creates the universe, and it is sexual union of males and females that leads to the "reunion of the divine ego a

ransmitted to new movements like the ordo templi orientis, however, they would also undergo some profound transformations. much of the o.t.o.'s ritual centered around this inner kernel of sexual magic though one already quite different from the more conservative system of randolph. as the o.t.o. proclaimed in the journal oriflamme in 1904 "our order possesses the key which unlocks all masonic and hermetic secrets, it is the teaching of sexual magic and this teaching explains all the riddles of nature, all masonic symbolism and all religious systems."liv the o.t.o. developed a system of nine degrees, the first six of which were more conventional masonic initiations. the seventh, eighth and ninth degrees, however, focused respectively upon the theory of sex magic and on the techniques of aut

d in koenig, der kleine theodor reuss reader -179- liiaccording to a text called "the mysteries of eros: expressly arranged for the exterior circle of the h.b. l of l. by t.h. burgyon "especially must all sexual relations be carefully guarded and only participated in after due thought..it is this fatal mistake of sex that has ruined thousands of..aspirants for occult initiation (godwin et al, the hermetic brotherhood of luxor, 273. liiigodwin et al, the hermetic brotherhood of luxor, 67. livquoted in r. swinburne clymer, the rosicrucian fraternity in america: authentic and spurious organizations (quakertown: the rosicrucian foundation, n.d, 541; this text is also reproduced in koenig, der kleine theodor reuss reader. lv see koenig "the o.t.o. phenomenon" and "theodor reuss as founder of es

WESTERN MANDALAS OF TRANSFORMATION SR AL

th numbers, symbols, and the chakras emerging from the cutting edge of modern-day magical practice. open the magical portal to daath and the secrets which await the seeker beyond the confines of normal existence. western mandalas of transformation explains mysteries hidden in the magical squares which have never been published before. powerful techniques obtained from the experiences of a working hermetic lodge can now be yours. do you have the will to dare the assay into the silent depths of the unknown? about the author soror a. l. lives and writes in her niche in the woods with her cat and herb garden. she belongs to a working hermetic lodge on the west coast and welcomes correspondence on magical squares. about the illustrator after studying buddhism for five years, lloyd nygaard turne

rstanding 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. plato applied numerology to the known elements.earth, air, fire, and water.and thought we did not invent mathematics, we only discovered it. numbers enjoy an independent existence which transcends the physical senses and belongs to the world of eternal forms or ideas. many modern mathematici

ypal friend" whose name was philamon. if you work with the tarot, begin meditating on the 14th arcana (which pictures an angel) for inspiration. an excellent treatise on the h. g. a. is given in the book, meditations on the tarot (1991) by valentin tomberg (who here calls himself anonymous, in his reflection on the temperance key(#14. it is truly an inspirational chapter where he explains, from a hermetic point of view, the functions of the h. g. a: to guard, cherish, protect, visit and defend. there are many other excellent books on angels available today that can deepen the aspirant's relationship with his or her h. g. a. this is an age in which humankind is being visited by angelic beings in a way perhaps never known in recorded history. these techniques for forming a telesmatic image o

as well as mediation and intuition. 6. six is represented on the tree by beauty and harmony, called tiphareth. it is the number of perfect equilibrium and divine order through harmony. to it is attributed the sun, which keeps the rest of the planetary spheres in balance. it's symbolic form is represented by the six-pointed star or seal of solomon. the latter symbol is frequently described by the hermetic maxim "as above, so below" or the analogical union of the macrocosm and microcosm. its energy is loving, tolerant, compassionate, and harmonizing. 7. seven is composed of the ternary and the quaternary and is considered sacred in many mystical traditions. it has endless correspondences: the seven planets, the seven notes on the scale, the seven virtues, the seven sacraments, the seven met

e the numbers of a true magical square are not arbitrary. the wings are not just a fanciful visualization which is left over from medieval conceptualizations about angels. many visionaries today are seeing and conversing with angels, and the vast majority report that angels do have wings. this may bring a smile to the lips of the intellectual who feels these are child-like projections, but from a hermetic point of view, wings are a powerful symbolic image. all organs of action are forms of crystallized will. as we use our legs to propel us forward on the horizontal plane, wings are projections of our will to rise vertically. in qabalah, this is sometimes called "rising on the planes" to the qabalist, wings are a concrete expression of the qabalistic cross, since they express the will for m

us that the pyramid has often been the scene of mysterious apparitions in the form of a light "which local bedouins see at certain seasons hovering over its peak (michell, 1983, p. 160. this was also witnessed by a mr. william groff and other members of the egyptian institute, who saw a flame rising from the top, but could discover no rational explanation. the pyramid has often been associated in hermetic folklore with revelation of the inner mysteries, and figure 10-c revelation of secrets is the domain of mercury or hermes. it is believed that initiation rites were once held within the dark pyramid chambers: inspiration is mercury, the messenger of the gods. centres of the mercurial influence, like the great pyramid, were places of initiation into the mysteries, for within their labyrint

tters yod and shin, according to knorr rosenroth. yod is contained in the word yesod as well: yvd (ysvd. when combined with the shin, it forms a root which means "of being" or "appearing like" and by its contraction come all ideas of "reality or substantiality" according to d'olivet (1921, p. 368) the number 3321 is equal to the phrase "on earth as it is in heaven" in greek, which, like the great hermetic maxim "as above, so below" points to the most perfect expression of the principle of reflection, brought to full manifestation in the sphere of the moon. the number forty-one is the center of the kamea as given by agrippa, and 41x81 (the number of cells) also equals 3321. his kameas and seal are given in figures 10-n, 10-o, and 10-p. i am going to include one final example of sigil making

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

opher s doubts. beware! the mind of the believer stagnates. it fails to grow outward into an unlimited, infinite universe. rev. mother taraza, dune conclusion to the green books? i hope that you have enjoyed them. please feel free to seek more selections to add to this collecti chistoric lecture- golden dawn by v.h. frater sapere aude (dr. w. wynn westcott) the order of the g.d. in the outer is a hermetic society whose members are taught the principles of occult science and the magic of hermes. during the early part of the second half of the 19th century, several adepti and chiefs of this order in france and england died, and their deaths caused a temporarily dormant condition of temple work. prominent among these were eliphas levi, ragon, kenneth r. h. mackenzie, author of the masonic enc

orarily dormant condition of temple work. prominent among these were eliphas levi, ragon, kenneth r. h. mackenzie, author of the masonic encyclopedia and frederick hockley, possessed of crystal vision whose m.s.s. we highly esteemed. these and other adepti received their knowledge and power from predecessors of greater imminence and have handed down to us this doctrine and system of theosophy and hermetic science of the higher alchemy from a series of practical investigations whose origin is traced to the fratres rosae crucis of germany, which association was founded by christian rosenkreuz about 1398. he and the theologian, valentine andrea, have left us, in the works published about 1614, an account of the exoteric arrangements of the rosicrucian society. it seems likely it was andrea wh

an's frame. i cannot fail to express the lament which followed the passing of d. william robert woodman, for many years known as the supreme magus of the society ros. in anglia which is exoteric in its outer grades but whose concerns are regulated by an inner circle of adepti who still hold the secrets of the r. c. and its masonic society. the eastern school of theosophy and occultism and our own hermetic society of the g.d. are fraternities of students whose predecessors must have come from the same stock of magi as the scientific priests of a remote antiquity. the two societies, different in modes of teaching and in language, are allied by mutual understanding and respect, and their aim is similar. be assured that the order of the g.d. can show the way to much secret knowledge and spirit

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

true and patient students who can will, dare, learn and be silent to the summum bonum, true wisdom, and perfect happine hcollectanea hermetica, of which it seem to form a suitable part, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott and i am hopeful that it may be as well received by students of mystic philosophy as the previous volumes which treated of alchemy, in the hermetic arcanum, hermetic art, euphrates and aesch metzareph; the dream of scipio and the golden verses of the pythagoreans, the pymander of hermes and egyptian magic. i have added in this edition many notes on the notions of the rabbis of israel, both from those who contributed to the mishnah and gemara of the talmuds of jerusalem and of babylon, and from the rabbis who made a special study of t

times copied in subsequent books. from a more mathematical point of view, they have been much studied in france by m. bachet and m. frenicle, m. poignard of brussels and de la hire. m. de la loubere gives information of the use of magic squares by the indians of surat. to the number 4 belong the several forms of the cross, maltese, greek, passional, st. andrew s and the fylfot cross the swastika. hermetic philosophy teaches how to view the last as composed from a magic square of 5, giving 25 squares, of which the fylfot takes 17, referring to the sun, signs and elements. there is a quaint hebrew association between the name tetragrammaton, ihvh, the god name, and man formed in his image for if yod, heh, vav, heh be drawn one over the other, the yod will look numbers--th eir occu lt power a

his the number of the word gnosis. 1271. he gnosis, the gnosis and stauros, the cross of jesus. 1322. first year of egyptian cycle of sothis, b.c; rameses ii came to the throne in this year, b. c. 1378. the reputed year of the birth of christian rosenkreutz, founder of the rosicrucian philosophy. 1408. christian rosenkreutz founded this arcane society in germania. 1459. the date of writing of the hermetic romance of the chemical wedding, by c.r. 1461. the egyptian sothic period, calculated by the heliacal rising of sirius, the dog star, at the solstice. 1480. christos, in greek numeration meaning anointed. according to the canon this number exhibits an imnumbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott portant measure of the cosmos, and was the foundation of the s

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

he other to the unfolding of the enfolded light of the divine pleroma, the world of integration (olam ha-yihud, alma de-yihuda. surely, i am not advocating a dualism when i speak of two vectors nor do i deny that kabbalistic tradition presumes an analogical relation between the two spheres such that one gains knowledge of the latent from the manifest and of the manifest from the latent an ancient hermetic teaching with roots in platonic philosophy that had a profound impact on the esoteric teachings of judaism, christianity, and islam as they evolved in the middle ages. it is worthwhile mentioning one extract from cordovero where he frames the kabbalistic teaching in these terms: from the lower beings we discern the supernal beings, as it says from my flesh i would behold god (job 19:26, a

bbinischer zeit. t bingen: j. c. b. mohr, 1992. 288 bibliography macisaac, d. gregory. projection and time in proclus. in medieval philosophy and the classical tradition in islam, judaism and christianity, edited by john inglis, 83 105. new york: routledge curzon, 2002. mackendrick, karmen. immemorial silence. albany: state university of new york press, 2001. magee, glenn alexander. hegel and the hermetic tradition. ithaca: cornell university press, 2001. malpas, jeff. uncovering the space of disclosedness: heidegger, technology, and the problem of spatiality in being and time. in heidegger, authenticity, and modernity, vol. 1 of essays in honor of hubert l. dreyfus, edited by mark a. wrathall and jeff malpas, 205 228. cambridge: mit press, 2000. manjusrimitra. primordial experience: an in

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

ul liber samekh explores this system entirely, however in a modern context is rather long. it may be suggested that this particular role of magickal invocation should still be employed, this version of the summoning of the hga is simplified to a short, concise and effective version which may be memorized easily. in the luciferian work, the practitioner is focusing on widdershins around the triple hermetic circle, or one of his or her own design, from which the quarters may be called. the grand sabbatic circle may be employed also to effective and concise approach to this magick of 7 self-initiation and transformation. in regard to egyptian and medival daemonic summons, a connection therein may be observed. the circle casting is one of which the individual proclaims his and her mastery over

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

w of more than 20 books which they have either finished or are presently writing. we all hope this series of golden dawn books makes the material clear and will serve as a guide for the student who feels this is his path. those who might wish to work in a golden dawn temple under the guidance of temple advisors should feel free to write to us in washington. laura jennings-yorke ra horakhty temple hermetic society of the golden dawn 31849 pacific hwy. south, suite 107 federal way, wa 98003 xv author's introduction the enochian system of magic began on march 8, 1581, through the efforts of dr. john dee and edward kelley (sometimes spelled kelly. dee was the court astrologer of queen elizabeth i of england, and kelley was his partner. a clairvoyant, kelley acted as the channel of communicatio

tablets. these comprise the four watchtowers, or watch towers, of fire, air, water and earth (see figures 3-6. the names of the governors of the 30 aethyrs are found in the tables, as shown in figures 7-10. 7. clams angelicae. the 48 enochian calls, or keys. it would be fair to say that these are merely the visible heads of a very intricate system that has not yet been fully explored. within the hermetic order of the golden dawn, the dee papers were heavily modified into a very complete system of magic. this system involved ceremonial ritual as well as skrying (astral projection. it also included a four-handed chess game with divination as a subsystem. the basis for the golden dawn's enochian system were the four great watchtowers which were subdivided into the four elemental tablets and

names of the governors of the aethyrs and their sigils. dee even had a numbex of different versions which were also corrected. the final version does not fit well either, although it was corrected by the archangel raphael. making changes using the raphael revised version to the various subsystems would be a monumental undertaking, an article written by christian wilby in adam mclean's prestigious hermetic journal (volume 30) discusses the four angelic tablets. in the article, mathers is attacked for putting all the letters on the tablets. i assume the author was talking about the regardie version, as mathers' version is the same as the one published by crowley in his equinox, vol. 1, no. 7. i mention this in case others, like christian wilby, are confused between what mathers wrote and wha

this was one of those "unofficial" golden dawn papers that were often handed around to members. the enochian vocabulary, published in my secret inner order rituals of the golden dawn, is one such example, and dozens of alchemical and old grimoire manuscripts contain others. a copy of rudd's version of this manuscript is contained in adam mclean's angelic magic, which is a part of his magnum opus hermetic source-works series, a limited publication in england. the standard seven seals, as taken from the dee manuscripts and the westcott-rudd versions, are given in figures 92 through 98. the exact nature or divisions of these seven seals are something of a puzzle. though i have toyed with them for years, i have 142 143 144 145 146 147 never come up with any system that in my view is satisfact

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

in another chest were looking glasses of diverse virtues, as also in other places were little bells, burning lamps, and chiefly wonderful artificial songs" the latter referring of course to the mantrams of the eastern: carmina or incantations, being instructions on the vibratory mode of pronouncing divine names. the only other important rosicrucian publication was a very curious work entitled the hermetic romance, or the chymical wedding, which likewise excited much controversy. it is full of perplexities (for the casual reader, though the meaning is entirely allegorical and only to be seized by violence. of this class of study, all that can be said is "sometimes a light surprises the student on his way" the date of publication was 1616, the year following the appearance of the confessio f

e only other i know of who exercises this faculty is my wife chris. when she and regardie discussed game play and aspects of the boards, the level was so high that the other two players felt somewhat left out as to what was happening. before he came to new zealand, we at thoth hermes heard a lot of negative rumors about regardie and his ability (mainly these came from members of an american based hermetic order whose founder was once an american golden dawn head: they were completely unfounded. as anyone who had met regardie would tell you, they may not agree with his opinions, but his ability was never in question. he had, in the last decade of his life, given out the 5=6 to a select few in the u.s, in the hope that they would carry on the g.d. banner after his death. the ritual of the op

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