Michael Wynn's Occult Reference Library
*HIEROPHANT,HIERO,HIEROPHANTS

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ely in the glory of god, 8 moreover even the woods and every sweetsmelling tree shall overshadow israel by the commandment of god. 9 for god shall lead israel with joy in the light of his glory with the mercy and righteousness that 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 d

ces 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 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 neophyt

t, 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 proclaimed, for by names and images are all powers awakened and re-awakened (hierophant now gives the sign of silenc

rophant, 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 proclaimed, for by names and images are all powers awakened and re-awakened (hierophant now gives the sign of silence) hierophant "honored hiereus, remind us of the chief officers" hiereus "there are three chief officers, the hierophant, the hiereus, and the hegemon" hierophant "is there any peculiarity in these names" hiereus "they all commence with the letter 'h" hierophant "and of what is this letter a symbol" 26 hiereus "of life, because the letter h is our mode of representing the ancient greek aspirant or br

the chief officers" hiereus "there are three chief officers, the hierophant, the hiereus, and the hegemon" hierophant "is there any peculiarity in these names" hiereus "they all commence with the letter 'h" hierophant "and of what is this letter a symbol" 26 hiereus "of life, because the letter h is our mode of representing the ancient greek aspirant or breathing, and breath is evidence of life" hierophant "how many lesser officers are there" hiereus "there are three: the kerux, stolistes and dadouchos and in addition, the sentinel. the sentinel, armed with a lethal weapon, guards the temple, keeps out intruders, and prepares the candidate" hierophant "dadouchos, your station and duties" dadouchos "my station is in the south to symbolize heat and dryness. my duties include the fires of th

0 0 INITIATION CEREMONY

initiation on the dais (the stage in the east of temple) these officers represent the second order and are present mostly symbolically. praemonstrator: blue robe, blue& orange nemis, gold shoes, lamen, blue collar, sceptre imperator: red robe, red& green nemis, gold shoes, lamen, green collar, sword cancellerius: yellow robe, yellow and purple nemis, gold shoes, lamen, purple collar, sceptre past hierophant: red robe, red nemis, gold shoes, lamen, white collar, sceptre hierophant: red robe, red& white nemis, gold shoes, lamen, white collar, sceptre outer order officers herius: black robe, black& white nemis, red shoes, lamen, red collar, sword hegemon: white robe, white nemis, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemis, red shoes, lamen, black collar, whit

candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red rose red lamp cup of wine salt patten of bread chemicals for water cup of water required materials for the temple temple arranged according to diagram banners of the east and west temple pillars opening of the neophyte grade 0= 0 when the members are assembled and clothed, hierophant gives one knock and the officers rise. members do not rise except for adoration s to the east or when asked for the signs. nor do they circumambulate with the officers. when they do have occasion to move in the temple, they do so in the direction of the sun and make the neophyte signs on passing the throne of the east whether the hierophant be there or not. the grade sign is made in the

ey do so in the direction of the sun and make the neophyte signs on passing the throne of the east whether the hierophant be there or not. the grade sign is made in the direction of movement, except when entering or leaving the hall, when it is made toward the east. the knock is made by rapping the base or shaft of wand or the pommel of sword on a table. hiero (knock) kerux: moves to the right of hierophant, faces west and proclaims. kerux: hekas, hekas, este bebeloi! kerux returns to place. hiero (knock) fraters and sorors of the order of the golden dawn in the outer, assist me to open the hall of the neophytes of the (name the) temple. all rise. hiero: frater kerux see that the temple is properly guarded. kerux (knock) sentinel (knock) kerux: very honoured hierophant the hall is properly

rux see that the temple is properly guarded. kerux (knock) sentinel (knock) kerux: very honoured hierophant the hall is properly guarded. hiero: very honoured hiereus, assure yourself that all present have witnessed the golden dawn. hiereus: fraters and sorors of the order of the golden dawn in the outer give the signs of a neophyte. all give the sign of a neophyte. hiereus (salute) very honoured hierophant all present have been so honoured. hiero: very honoured hiereus, how many chief officers are there in this grade? hiereus: three, very honoured hierophant. namely, the hierophant hiereus and hegemon. hiero: is there any peculiarity in these names? hiereus: they all commence with the letter h. hiero: of what is this letter the symbol? hiereus: of life, because the character h is one mode

fe. hiero: how many assistant officers are there in this grade? hiereus: three, besides the sentinel, namely, the kerux, the stolistes, and dadouchos. hiero: the situation of the sentinel? hiereus: without the portal of the hall. hiero: his duty? hiereus: armed with a sword to keep out intruders, into prepare the candidate. hiero: frater dadouchos, your situation? dad: in the south, very honoured hierophant, to symbolize heat in dryness. hiero: your duty? dad: i attend to the censer and the incense, and i assist in the purification and consecration by fire all the hall, are the members, and of the candidate. hiero: frater stolistes, your situation? stol: in the north, very honoured hierophant, to symbolize cold and moisture. hiero: your duty? stol: i see that the robes, collars and insigni

1 10 INITIATION CEREMONY

. heg (knocks) light. hiero (knocks) in. hiereus (knocks) extension. all make the signs towards the altar. hiero: may what we have partaken maintain us in our search for the quintessence, the stone of the philosophers. true wisdom, perfect happiness, the summum bonum. officers remain in the temple while the new neophyte is led out by kere 1= 10 zelator grade initiation part i outer order officers hierophant: red robe, red& white nemyss, gold shoes, lamen, white collar, sceptre hiereus: black robe, black& white nemyss, red shoes, lamen, red collar, sword hegemon: white robe, white nemyss, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemyss, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemyss, red shoes, lamen, black collar, c

i opening of the zelator grade (the members, having assembled and robed, each is seated in his proper place. hiereus (knock) all rise. hiero (sitting) fraters and sorors of the zelator grade of the golden dawn, assist me to open the temple in the grade of zelator. frater kerux, see that the temple is properly guarded. kerux: knocks, without opening the door. sentinel (knocks) kerux: very honoured hierophant, the temple is properly guarded. hiero: honoured hiereus, see that none below the grade of zelator is present. hiereus: fraters and sorors, give the signs of zelator. all give signs of zelator. hiereus (gives sign) very honoured hierophant, no one below the grade of zelator is now present. hiero (gives sign) purify and consecrate the temple with water and with fire. kerux: advances betw

rah, gedulah. the rose of sharon and the lily of the valley, amen. all give zelator signs. kerux: moves to altar picks up salt and goes to north, and sprinkles salt before the tablet, saying: kerux: let the earth adore adonai! kerux: places salt before the tablet of the north. hiero: leaves his place and goes to north. he stands facing the center of the tablet of the north. kerux: falls in behind hierophant. hiereus: moves to the right of hiero. heg: moves to left of hiero. stol: falls in behind hiereus. dad: falls in behind hegemon. all officers face north. hiero: makes sign in front of, and concentric with tablet of the north, an invoking pentagram of earth, saying: hiero: and the elohim said, let us make adam in our image, after our likeness and let him have dominion over the fish of th

the name of ic zod heh chal, great king of the north, spirits of earth adore adonai! hiero: returns censer to dadouchos, and takes back sceptre from hiereus, returns to throne. all officers return to places. hiero: in the name of adonai ha-aretz, i declare this temple duly opened in the grade of zelator. hiero (knocks 4, 3, 3) heg (knocks 4, 3, 3) hiereus (knocks 4, 3, 3) advancement- first part (hierophant sits east of altar, hiereus sits north, and hegemon sits south, stolistes sits north west, kerux sits west and dadouchos sits south west) hiero: fraters and sorors, our frater (sorer) having made such progress in the paths of occult science as has enabled him (her) to pass an examination in the required knowledge, is now eligible for advancement to this grade, and i have duly received 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: give me the password (done) kerux: having received it, he turns to hiero, gives grade salute, and says: kerux: very honoured hierophant, i have received them. hiero (to hegemon) lead the neophyte to the west and set him between the mystic pillars, with his face towards the east. heg: places neophyte between the pillars, and remains behind him. hiero: frater (sorer .will you pledge yourself to maintain the same secrecy regarding the mysteries of this grade as you are pledged to maintain regarding those of the neophyte gr

3 8 INITIATION CEREMONY

and marries her. st. john christens her first child, and asks her to dance as do the samodivy. but she cannot without her 'samodivski drekhi' stoyan produces them, she flies away, bathes in the mominski fountain, and recovers her mominstvo (virginity. trans. end of vol. i. a. king and co, aberdeen. h date due bl860.g867v.1 teutonic mythologys 3= 8 practicus grade initiation part i temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink. required materials for the altar 2 blue tapers red tetrahedron 20th key of the tarot required materials for the temple

f life 4 worlds of the tree of life showing 4 holy names macroprosopus diagram cup of water part i opening (arrange the temple for the 31st path. members are assembled and robed) hiero (knocks) fraters and sorors of the order of the golden dawn in the outer, assist me to open this temple in the grade of practicus. honoured hegemon, see that the temple is properly guarded (done) heg: very honoured hierophant, the temple is properly guarded. hiero: honoured hiereus, see that none below the grade of practicus is present. hiereus: fraters and sorors give the sign of practicus (done) hiereus (saluting) very honoured hierophant all present have attained the grade. hiero: honoured hegemon, to what particular element is this grade attributed? heg: to the element of water. hiero: honoured hiereus

e path of occult science as has enabled him (her) to pass the examinations in the requisite knowledge is now eligible for advancement to the grade of practicus, and i have duly received a dispensation from the greatly honoured chiefs of the second order, to advance him in due form. honoured hegemon, superintend the preparation of the theoricus and give the customary alarm. heg: rises, salutes the hierophant, quits the temple and sees the theoricus is thus prepared. wearing sash of theoricus, hoodwink and with the solid triangular pyramid formed of4 elements in right hand, hegemon takes theoricus by left hand and gives an alarm of 8 knocks. heg: his throne was like a fiery flame, and the wheels as burning fire. hiereus: opens door and admits them, returns to his place. heg: conducts theoric

lexible and relentless fire. the soul being a brilliant fire, by the power of the father remaineth immortal, and is mistress of life, and filleth up the many recesses of the bosom of the world. the channels being intermixed therein she performeth the works of incorruptible fire. hereunto is the speech of axiokersa. heg: places theoricus in a seat in the west between himself and hiereus and facing hierophant, takes pyramid from him. hiero: stoop not down into the darkly splendid world, wherein continually lies a faithless depth, and hades wrapped in clouds, delighting in unintelligible images, precipitous, winding, a black ever rolling abyss ever espousing a body unluminous, formless and void. nature persuadeth us that there are pure demons, and that even the evil germs of matter may alike

ot the barbarous names of evocation for they are names divine having in the sacred rites a power ineffable. and when after all the phantoms are banished thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe hear thou the voice of fire. hereunto is the speech of the kabiri. heg: turns up lights and then conducts candidate to foot of hierophant's throne, and hands theoricus the solid triangular pyramid. hiero: the solid triangular pyramid is an appropriate hieroglyph of fire. it is formed of 4 triangles, 3 visible and one concealed, which yet use the synthesis of the rest. the 3 visible triangles represent fire solar, volcanic and astral, while the 4th represents the latent heat. the three words aud, aub, aur refer to the thre

4 7 INITIATION CEREMONY

y the blessing of el be upon you. be there ever peace between us and you, and be ye ready to come when ye are called. hiero: knocks and returns to place. all face east. hiero: in the name of elohim tzabaoth i declare this temple closed in the grade of practicus. hiero (knocks 1, 3, 1, 3) hiereus (knocks 1, 3, 1, 3) heg (knocks 1, 3, 1,(k4= 7 the philosophus grade initiation part i temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar 2 red tapers 12 square calvary cross 18th key of the tarot required materials for the

s 18th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin, tau, qoph tablet of the serpent of brass diagram of qabalah of nine chambers diagram of hexagram of tiphareth diagrams of geomantic figures of 8 radii enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part i the opening (the throne of the hierophant, beside which is a cup of water and the banner of the east, is placed before the dais n.e. the seat of the hegemon is before the dais in the s.e. hiereus in the west. each officer has a cup of water. the pillars are placed about 2 feet in front of hegemon's seat, and behind her is the letter qoph. the altar in the center has a candle on either side. on it is the tarot key, the moon. the

e letter qoph. the altar in the center has a candle on either side. on it is the tarot key, the moon. the elemental lights are lit. incense burns in the south. temple arranged as for path 29. members assembled and robed) hiero (knocks) honoured fraters and sorors, assist me to open the temple in the grade of philosophus. honoured hegemon see that the temple is properly guarded. heg: very honoured hierophant the temple is properly guarded. hiero: honoured hiereus, see that none below the grade of philosophus is present. hiereus: honoured fraters and sorors, give the sign of philosophus (done) hiereus (saluting) very honoured hierophant, all present have attained the grade of philosophus. hiero: honoured hegemon, to what particular element is this grade attributed? heg: to the element of fir

e and further having been a member of the grade of practicus for a period of more than three months, is now eligible for advancement to the grade of philosophus, and i have duly received a dispensation from the greatly honoured chiefs of the second order to advance him in due form. honoured hegemon, superintend the preparation of the practicus and give the customary alarm. heg: rises, salutes the hierophant, quits the temple and sees that the practicus is prepared as follows, wearing sash of practicus, hoodwinked, and with calvary cross formed of 12 squares in right hand. hegemon takes practicus by left hand and gives an alarm of 7 knocks. heg: and the ruach elohim moved upon the face of the waters. hiereus: opens door and admits them, then returns to his place. heg: conducts practicus to

icus. heg: the priestess with the mask of isis spake and said, the traveller through the gates of anubis is my name. i am water pure and limpid, ever flowing on towards the sea. i am the ever-passing present, which stands in the place of the past. i am the fertilized land. hail unto the dwellers of the wings of the morning. heg: replaces lamp. seats candidate west of and close to the altar facing hierophant and returns to his own place. hiero: i arise in the place of the gathering of the waters through the rolled back cloud of night. from the father of waters went forth the spirit rending asunder the veils of darkness. and there was but a vastness of silence and of depth in the place of the gathering of the waters; terrible was that silence of an uncreated world, immeasurable the depth of

ADDTLS

rangle. table of attributions the following table of attributions, repreated though it is for the most part from earlier knowledge which should be familiar, may be useful for reference in working out the squares: column rank letter tarot trump symbol geomantic figure w h a fool a fort. min. s.c. chokmah b magician b s.c. binah g h. priestess y s.c. chesed d empress c y y h emperor a puer h h w hierophant b amissio w w z lovers c albus h y j chariot d populus y h f strength e fort. maj. h w y hermit f conjunctio s.c. kether k wheel/fort. k w y l justice g puella h h m h. man c via h h n death h rubeus y w s temperance i acquisitio h y u devil j carcer s.c. geburah p tower f w h x star k tristitia h q moon l laetitia s.c. tiphareth r sun a y h c l. judgem. d cauda drac. h h t universe

ALEISTER CROWLEY BOOK OF LIES

the great work under the figure of a man ridding himself of all his accidents. he first leaves the life of comfort; then the world at large; and, lastly, even the initiates. in the fourth section is shown that there is no return for one that has started on this path. the word out is then analysed, and treated as a noun. besides the explanation in the note, o is the yoni; t, the lingam; and u, the hierophant; the 5th card of the tarot, the pentagram. it is thus practically identical with iao. the rest of the chapter is clear, for the note. notes (12) o= character "the devil of the sabbath. u= 8, the hierophant or redeemer. t= strength, the lion (13) t, manhood, the sign of the cross or phallus. ut, the holy guardian angel; ut, the first syllable of udgita, see the upanishads. o, nothing or

ALEISTER CROWLEY BOOK OF THE LAW

one; are not they the ox, and none by the book? i,49: abrogate are all rituals, all ordeals, all words and signs. ra-hoor-khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating. i,50: there is a word to say about the hierophantic task. behold! there are three ordeals in one, and it may be given in three ways. the gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest. thus ye have star& star, system& system; let not one know well the other! i,51: there are four gates to one palace; the floor of that palace is of silver and gold; lapis lazuli& jasper are there

thou wast the knower, and me. ii,14: now let there be a veiling of this shrine: now let the light devour men and eat them up with blindness! ii,15: for i am perfect, being not; and my number is nine by the fools; but with the just i am eight, and one in eight: which is vital, for i am none indeed. the empress and the king are not of me; for there is a further secret. ii,16: i am the empress& the hierophant. thus eleven, as my bride is eleven. ii,17: hear me, ye people of sighing! the sorrows of pain and regret are left to the dead and the dying, the folk that not know me as yet. ii,18: these are dead, these fellows; they feel not. we are not for the poor and sad: the lords of the earth are our kinsfolk. ii,19: is a god to live in a dog? no! but the highest are of us. they shall rejoice, o

ALEISTER CROWLEY LIBER CHANOKH

bution of the path of tau, and thence to the hebrew letter and tarot card corresponding: thus row column attributions fire a puer h iv the emperor water d populus j vii the chariot air g puella l viii justice fire (cardinal signs) earth j carcer u xv the devil fire e fortuna minor f xi strength water h rubeus n xiii death air k tristesia x xvii the star water (fixed signs) earth b amissio w v the hierophant fire i acquisitio s xiv temperence water l laetitia q xviii the moon air c albus z vi the lovers air (mutable signs) earth f conjunctio y ix the hermit fire b cauda draconis c xx the last judgement water c via m xii the hanged man air d fortuna minor a 0 the fool earth (elements) earth (e) caput draconis t xxi the universe (if using the book of thoth attributions, exchange h and x and c

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ites (a) the fixed and the volatile (b) the unmanifested and the manifest; and (c) the unmoved and the moved. otherwise, the negative and the positive in respect of matter, mind and motion "line 5" he acclaims his angel as "himself made perfect; adding that this individuality is inscrutable in inviolable. in the neophyte ritual of 274 g. d (as it is printed in equinox i, ii, for the old aeon) the hierophant is the perfected osiris, who brings the candidate, the natural osiris, to identity with himself. but in the new aeon the hierophant is horus (liber ccxx, i, 49) therefore the candidate will be horus too. what then is the formula of the initiation of horus? it will no longer be that of the man, through death. it will be the natural growth of the child. his experiences will no more be reg

iaov (book 4 part iii chap. v) we must read "the sun-6-the son" etc. for "all; and elaborate this interpretation here given in other ways, accordingly. thus o (or f) will not be "the fifteen by function" instead of "five" etc, and "in act free, firm, aspiring, ecstatic, rather than "gentle" etc. as in the present text> yet ward their a from attack. the hermit to himself, the fool to foes, 289 the hierophant to friends, nine by nature, naught by attainment, five by function. in speech swift, subtle and secret; in thought creative, unbiassed, unbounded; in act gentle, patient and persistent. hermes to hear, dionysus to touch, pan to behold. a virgin, a babe, and a beast! a liar, an idiot, and a master of men! a kiss, a guffaw, and a bellow; he that hath ears to hear, let him hear! take ten t

iolet: 5 :the 4 fives :orange: 6 :the 4 sixes- emperors or princes :clear pink rose: 7 :the 4 sevens :amber: 8 :the 4 eights :violet purple: 9 :the 4 nines :indigo: 10 :the 4 tens- empresses or :yellow: princesses :11 :the fool (swords) emperors or :bright pale yellow: princes: 12 :the juggler :yellow: 13 :the high priestess :blue: 14 :the empress :emerald green: 15 :the emperor :scarlet: 16 :the hierophant :red orange: 17 :the lovers :orange: 18 :the chariot :amber: 19 :strength :yellow, greenish: 20 :hermit :green yellowish: 21 :wheel of fortune :violet: 22 :justice :emerald green :23 :the hanged man (cups) queens :deep blue: 24 :death :green blue: 25 :temperance :blue: 26 :the devil :indigo: 27 :the house of god :scarlet: 28 :the star :violet: 29 :the moon :crimson (ultra violet: 30 :th

ls. 3. let him touch the centre of his breast, and his solar plexus, crying, therion! 4. let him draw his thumb from left to right across his breast, at the level of the sternum. 331 5. let him touch the svadistthana, and the muladhara chakkra, crying, babalon! 6. let him draw his thumb from right to left across his abdomen, at the level of the hips (thus shall he formulate the sigil of the grand hierophant, but dependent from the circle "the asseveration of the spells" 1. let the magician clasp his hands upon his wand, his fingers and thumbs interlaced, crying lashtal! gr:theta-epsilon-lambda-eta-mu-alpha! gr:digamma-iota-alpha-omicron-digamma! gr:alpha-gamma-alpha-pi-eta! gr:alpha-upsilon-mu-gamma-nu (thus shall be declared the words of power whereby the energies of the aeon of horus wor

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

r fold: they shall bring the glory of the stars into the hearts of men" the old comment 15. the authority of the beast rests upon this verse; but it is to be taken in conjunction with certain later verses which i shall leave to the research of students to interpret. i am inclined, however, to believe that "the beast" and "the scarlet woman" do not denote persons, but are titles of office, that of hierophant and high priestess( vau and gimel, else it would be difficult to understand the next verse. the new comment the definition of "infinite space" offered in the comment on verse 13 is useful here. my work is in great part to insist upon the infinite possibilities of human development. man has too slavishly acquiesced in his limitations. science itself has shewn itself almost as intolerant

lege of adepts. mu-alpha, the man of earth, pe, the blasted tower. the 3 keys add up to 31- lamed-aleph, not and aleph-lamed, god. thus is the whole of thelema equivalent to nuit, the all-embracing. 31 x 3= 93. see the tarot trumps for further study of these grades. theta-epsilon= 14, the pentagram, rule of spirit over ordered matter. strength and authority( teth and he) and secretly 1+ 4= 5, the hierophant, vau, v. also leo aries, the lion and the ram. cf. isaiah. it is a "millennial" state. lambda-eta= 38, the key=word abrahadabra, 418, divided by the number of its letters, 11. justice or balance and the charioteer of mastery. a state of progress; the church militant. mu-alpha= 41, the inverted pentagram, matter dominating spirit. the hanged man and the fool, the condition of those who a

ll rituals, all ordeals, all words and signs. ra-hoor-khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating" the old comment 49. declares a new system of magic, and initiation. asar-isa is now the candidate, not the hierophant. hoor- see cap. iii- is the initiator. the new comment this verse declares that the old formula of magick- the osiris-adonis-jesus-marsyas-dionysus-attis-etcetera formula of the dying god- is no longer efficacious. it rested on the ignorant belief that the sun died every day, and every year, and that its resurrection was a miracle. the formula of the new aeon recognizes horus, the child

call it, is simply a phenomenon of accidental and temporary separateness. if you are "walking in darkness, do not try to make the sun rise by self-sacrifice, but wait in confidence for the dawn, and enjoy the pleasures of the night meanwhile. the general illusion is to the equinox ritual of the g. d. where the officer of the previous six months, representing horus, took the place of the retiring hierophant, who had represented osiris. isa is the legendary "jesus, for which canidian concoction the prescription is to be found in my book bearing that title "liber dccclxxxviii. al i,50 "there is a word to say about the hierophantic task. behold! there are three ordeals in one, and it may be given in three ways. the gross must pass through fire; let the fine be tried in intellect, and the loft

perfect, being not (31 la or 61 ain. my number is nine, by the fools (ix, the hermit, virgo: yod and mercury. with the just i am eight, viii, justice-libra-maat, lamed and, one in eight, aleph. which is vital, for i am none indeed. la. the empress, daleth iii, the king, he, iv, are not of me, iii plus iv= vii. the new comment see appendix. weh note: not available. al ii,16 "i am the empress& the hierophant. thus eleven, as my bride is eleven" the old comment 16. i am the empress and the hierophant (vau) iii+ v= viii, and viii is xi, both because of the 11 letters in abrahadabra= 418= chith= cheth= 8, the key word of all this ritual and because viii is not leo, strength, but libra, justice, in the tarot (see 777) the new comment see appendix. weh note: not available. al ii,17: hear me, ye

ALEISTER CROWLEY THE QABALAH

er classical books of reference. note especially y+ hy+ why+ hwhy= 72.42 41 67= yz, zayin in full, the first of the paths connecting tiphareth with the supernals t.s. 42 i.e, writing out the tetragrammaton as a tetrakys, or in wing form, gives 72 t.s. liber lviii 29 73. hmkj, wisdom. also lmg, gimel, the path uniting kether and tiphereth. but gimel, the priestess of the silver star, is the female hierophant, the moon; and chokmah is the logos, or male initiator. see liber 418 for more information on these points, though rather from the standpoint of part ii. 78. alzm, the influence from kether. the number of the cards of the tarot, and of the 13 paths of the beard of macroprosopus.43 also sawya, the messenger.44 see part ii. 80. the number of p, the lightning-struck tower of the tarot. 8=

ALEISTER CROWLEY THE SWORD OF SONG

amount of mere absence of meaning. the main satire is of course on the chymical marriage of christian rosencreutz. a few only of the serious problems are elucidated in footnotes. 1 i.e. when 118= change, a ferment, strength. also= before he was 120, the mystic age of a rosicrucian. 2 her-shell= herschell, or uranus, the planet which was ascending (in leo) at crowley s birth. 3 vau and gimel, the hierophant and high-priestess in the tarot. hence from his castle of ug means from his initiation. we cannot in future do more than indicate the allusions. 4 the kerubim. 5 see table of correspondences [a table of correspondences was intended to appear as an appendix to the first volume of crowley s collected works. it is not in the 1970s reprint from which i am working, and may not have been in t

se twins of rape. one was above them, joining their hands. that is well, said our father, and for seven nights he slept in seven starry palaces, and a sword to guard him. note well also that these children, and those others, are two, being four. and on the sixth day (for the seven days were past) he rose and came into his ancient temple, a temple of our holy order, o my brethren, wherein sat that hierophant who had initiated him of old. now read he well the riddle of the goat (blessed be his name among us for ever! nay, not for ever, and therewith the teacher made him a master of sixfold chamber, and an ardent sufferer toward the blazing star. for the sword, said the teacher, is but the star unfurled.2 and our father being cunning to place aleph over tau read this reverse, and so beheld ed

ALEISTER CROWLEY EQ I 1

se of them, for in them is strength, and by their means is a pathway opened unto that light. 3. how should it be otherwise, o man, whose life is but a day in eternity, a drop in the ocean of time; how, were thy trials not many, couldst thou purge thy soul from the dross of earth? is it but now that the higher life is beset with dangers and difficulties; hath it not ever been so with the sages and hierophants of the past? they have been persecuted and reviled, they have been tormented of men; yet through this also has their glory increased. 4. rejoice therefore, o initiate, for the greater thy trial 17 the greater thy triumph. when men shall revile thee, and speak against thee falsely, hath not the master said "blessed art thou? 5. yet, oh aspirant, let thy victories bring thee not vanity

ALEISTER CROWLEY EQ I 5

precepts of the law. the divine 7 in its most material aspect. 72. chsd, mercy. the number of the shemhamphorasch, as if affirming god as merciful. for details of shemhamphorasch, see 777 and other classical books of reference. note especially i+ ih+ ihv_ ihvh= 72. 73. chkmh, wisdom. also gml, gimel, the path unitingkether and tiphereth. but gimel "the priestess of the silver star" is the female hierophant, the moon; and chokmah is the logos, or male initiator. see liber 418 for much information on these points, though rather from the standpoint of part ii. 78. mzla, the influence from kether. the number of the cards of the tarot, and of the 13 paths of the beard of macroprosopus. note 78= 13 x 6. also aivas, the messenger. see part ii. 80. the number of hb:peh, the "lightning-struck towe

ALEISTER CROWLEY EQ I 5

rth and water assistants of the fire and air beast and scarlet woman. 22. here is the first key to the formula of horus, a sevenfold arrangement. a shadow of horus declares his nature. 21. this seems to be the vision of god face to face that is the necessary ordeal for him who would pass the abyss, as it were. a commission to be the prophet of the aeon arising is given to the seer. the god is the hierophant in the ceremony of magister templi. 20. a guide is given to the seer, his holy guardian angel. and this is attained by a mastery of the universe conceived as a wheel the hiereus in the ceremony of magister templi. 19. now cometh forth the angel who giveth instruction, in the lowest form. the hegemone in the ceremony of magister templi which the seer is about to undergo. 18. the vault of

ALEISTER CROWLEY EQUINOX EQ I 1 2

(p.s. doubt has arisen about this perfume, as to whether there was not a commonplace cause. on the balance of the evidence, carefully considered, one would pronounce for the mystic theory. one should add a curious omen. on sitting down for the great struggle (11.14) john st. john found a nail upon the floor, at his feet. now a nail is vau in hebrew, and the tarot trump corresponding to vau is the hierophant or initiator whereby is o. m. greatly comforted. so poor a thing hath he become! even as a little child groping feebly for the breast of its mother, so gropeth thy little child after thee, o thou self- glittering one! 12.55. he hath read through days viii. and ix. he is too tired to understand what he reads. he will, despite of all, do a little pranayama, and then sleep, ever willing a

ALEISTER CROWLEY EQUINOX EQ I 2 2

illustration goes here. this is a tree of life with the sephiroth as circles, containing the information noted below on this approximation. the paths are straight lines, with the following data by number: 0. air. hb:aleph. fool. 11th. 1. mercury. hb:bet. magician. 12th. 2. moon. hb:gemel. high priestess. 13th. 3. venus. hb:dalet. empress. 14th. 4. aries. hb:heh. emperor. 15th. 5. taurus. hb:vau. hierophant. 16th. 6. gemini. hb:zain. lovers. 17th. 7. cancer. hb:chet. chariot. 18th. 11. leo. hb:tet. strength. 19th. 9. virgo. hb:yod. hermit. 20th. 10. jupiter. hb:koph. wheel of fortune. 21st. 8. libra. hb:lamed. justice. 22nd. 12. water. hb:mem. hanged man. 23rd. 13. scorpio. hb:nun. death. 24th. 14. sagittarius. hb:samekh. temperance. 25th. 15. capricorn. hb:ayin. the devil. 26th. 16. mars

sephiroth, and each of these sephira again ten, making the total number four hundred. 8 "paroketh" is the veil which separates hod and netzach from tiphereth; and as we shall see later on, in the portal ritual, the first order from the second order. illustration on page 245 approximated below_ the veil of the sanctuary point of rending. the veil of nephthys the veil of isis_ imperator cancellar- hierophant past premonstra- nephthys ius thoth osiris hierophant tor isis aroueris\ hb:mem hb:ayin hb:samekh hb:nun hb:koph_ s. d t .the place. thmaist .the place. a o .of the feet .of the feet &d lc of nephthys- hegemon- of isis co iu. scale of. scale of. eu sp. bilanx. harpocrates .bilanx. nc t \hb:resh hb:tzaddi. sh e/ eo s. place of/ rs .evil triad_ apophrasz .satan typh/ hb:shin .on besz. hb:

thys from his relationship unto geburah. the praemonstrator unto isis from chesed. and the cancellarius unto thoth in his position as recorder. of the stations of the invisibles. the gods of the elements their stations are at the four cardinal points of the hall without, as invisible guardians of the limits of the temple: and they are placed according to the winds, viz: behind the stations of the hierophant, dadouchos, hiereus and stolistes. between them are placed the stations of the four vicegerents of the elements; and they are situated at the four corners of the temple, at the places marked by the four rivers of eden in the warrant,9 which later represents the temple itself; of which the guardians are the kerubim, and the vicegerents in the palaces of the rulers ameshet at the n.e, tho

lord of silence, even that great god harpocrates, the younger brother of horus. of isis and nephthys the stations are the places of the pillars in netzach and hod respectively; wherefore these great goddesses are not otherwise shown in this grade, save in connection with the praemonstrator and imperator. of arouerist his secret place is the last of the invisible stations and he standeth with the hierophant as though representing him unto the outer order. for while the hierophant is 5 =6, yet he is only shown as a lord of the paths in the portal of the vault. so that when he moveth from his place on the throne of the east, the seat of aeshuri, he is no longer osiris but arouerist. and the invisible station of arouerist may therefore be said to be that of the immediate past hierophant. the

outer order. for while the hierophant is 5 =6, yet he is only shown as a lord of the paths in the portal of the vault. so that when he moveth from his place on the throne of the east, the seat of aeshuri, he is no longer osiris but arouerist. and the invisible station of arouerist may therefore be said to be that of the immediate past hierophant. the officers and the stations of the officers "the hierophant" the place of the hierophant is in the east of the temple on the outer side of paroketh to rule the temple under the presidency of the chiefs. he fills the place of the lord of the path, acting as inductor into the sacred mysteries. his symbols and insignia are: the throne of the east in the path of hb:samekh without the veil. the mantle of bright flame-red; the crown-headed sceptre; th

ALEISTER CROWLEY EQUINOX EQ I 2

itten in the ordinary of the mass: the priest goeth unto the south of the altar and prays "o agnus dei! qui tollis- qui tollis peccata mundi- dona nobis pacem" and this fire, this lamb of god, is "aries" symbol of the dawning year: whose colour also is as the red fire, and which is the head of the fiery triplicity in the zodiac. so also in the grade of neophyte in the order of the golden dawn the hierophant weareth a robe of flame-scarlet as symbolic of the dawn. note- it may be objected to this enunciation of the colours that hb:yod, the father, is fire; that hb:heh, the mother, is water; that hb:vau, the son, is air, and yellow instead of red. this also is true, but it relates to the governance of the elemental kingdoms, which are in the astral worlds, and whose monads are on the descend

ALEISTER CROWLEY EQUINOX EQ I 3 2

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

before me, that i may accomplish this evocation of arts according to all my works and all my desires. in myself i am nothing: in ye i am all self, and exist in the selfhood of the mighty to eternity! o thoth, who makest victorious the word of aeshoori against his adversaries, make thou my word, who am osiris, triumphant and victorious over this spirit: taphthartharath amen [return to place of the hierophant, and repeat, charging. he now will certainly appear. but so soon as he appears, again let the sigil be purified and censed by the magus of art. then removing from the middle of the sigil the cord of bondage, and holding that sigil in her left hand, she will smite with the flat blade of her magic sword, saying] by and in the names of iahdonhi, elohim tzebaoth, michael, raphael and tiriel

her left hand, she will smite with the flat blade of her magic sword, saying] by and in the names of iahdonhi, elohim tzebaoth, michael, raphael and tiriel: i invoke upon thee the power of perfect manifestation unto visible appearance [i.a. now takes up the sigil in his right hand and circumambulates thrice. he places sigil on the ground at the place of the spirit. s.s.d.d, from the place of the hierophant, now recites (i.a. with sword guarding the place of the spirit, d.p.a.l. holding the book; and ae.a. holding the magical candle for her to read by""an extremely powerful conjuration" behold! thou great powerful prince and spirit, taphthartharath, we have conjured thee hither in this day and hour to demand of thee certain matters relative to the secret magical knowledge which may be conv

were also accomplished about this period. more important than any such dealings with the paths is his progress in the middle pillar. in this connection we shall include frater i.a.'s ritual for "the magical invocation of the higher genius" the magical invocation of the higher genius (according to the formulae of the book of the voice of thoth [the ceremony enterer is the sphere of sensation. the hierophant is the augoeides. the officers are the divine sephiroth invoked. the enterer is the natural man [first let the symbols in the sphere of sensation be equilibrated. this is the opening of the hall of truth] 198 "the first invocation" come forth unto me, thou that art my true self: my light: my soul! come forth unto me: thou that art crowned with glory: that art the changeless: the un-name

rer to whom millions and hundreds of thousands of years are but as one moment! let me enter with thee into thy bark! let me pass with thee as thou enterest the gate of the west! as thou gleamest in the gloaming when thy mother nuit enfoldeth thee[ now kneel at the altar with thy right hand on the white triangle, and thy left in the left hand of thine astral double, he standing in the place of the hierophant, and holding the astral presentment of a lotus wand by the white band in his right hand, then say, as if with the projected astral consciousness] adoration unto ye, ye lords of truth in the hall of thmaist, cycle of the great gods which are behind osiris: o ye that are gone before, let me grasp your hands, for i am made as ye! o ye of the hosts of the hotepischim! purge ye away the wron

ALEISTER CROWLEY EQUINOX EQ I 3

which are dealt with in a manuscript entitled "z.2" of the order of the golden dawn, which is divided into five books, each under one of the letters of the name hb:heh hb:vau hb:shin hb:heh hb:yod. these five books show how the 0= 0 ritual may be used as a magical formula. they are as follow: hb:yod book i practical evocation a. the magical circle. b. the magician, wearing the great lamen of the hierophant, and his scarlet robe. the hierophant's lamen is on the back of a pentacle, whereon is engraved the sigil of the spirit to be invoked. c. the names and formulae to be employed. d. the symbol of the whole evocation. e. the construction of the circle and the placing of all the symbols &c, employed in the places proper allotted to them, so as to represent the interior of the g. d. temple i

commencement of the actual evocation. if it be a "good" spirit the sigil is now to be placed "within "the white triangle" the magician places his left hand upon it, raises in his right hand the magical implement employed (usually the sword of art) erect, and commences the evocation of the spirit. this being an exorcism of the spirit unto visible appearance. the magician stands in the place of the hierophant during the obligation, and faces west irrespective of the particular quarter of the spirit. but if the nature of the spirit be evil, then the sigil must be placed "without" and to the west of the white triangle; and the magician shall be careful to keep the point of the magic sword upon the centre of the sigil. j. now let the magician imagine himself as "clothed outwardly" with the semb

e of the magic sword. then let him raise on high his arms to their utmost stretch, holding in his left hand the veiled sigil, and in his right the sword of art erect, at the same time stamping thrice upon the ground with his right foot. k. the veiled and covered sigil is then to be placed in the northern part of the hall, at the edge of the circle, and the magician then employs the oration of the hierophant from the throne of the east, modifying it slightly, as follows "the voice 152 of the exorcism said unto me; let me shroud myself in darkness, peradventure thus may i manifest myself in light &c. the magician then proclaims aloud that the mystic circumambulation will take place. l. the magician takes up the sigil in his left hand, and circumambulates the magic circle once, then passes to

in a "misty and ill-defined form (but if, as is probable, the operator be naturally inclined unto evocation, then might that spirit perchance manifest earlier in the ceremony than this: still the ceremony itself is to be performed up to this point, whether he be there or no) now so soon as the magician shall see the visible manifestation of that spirit's presence, he shall quit the station of the hierophant and consecrate afresh with water and with fire the sigil of the evoked spirit. s. now doth the master of the evocation remove from the sigil the restricting cord; and, holding the freed sigil in his left hand, he smites it with the flat blade of his sword; exclaiming "by and in the names of. i do invoke upon thee the power of p erfect manifestation unto visible appearance" he then circu

the evocation remove from the sigil the restricting cord; and, holding the freed sigil in his left hand, he smites it with the flat blade of his sword; exclaiming "by and in the names of. i do invoke upon thee the power of p erfect manifestation unto visible appearance" he then circumambulates the circle thrice, holding the sigil in his "right" hand. t. the magician, standing in the place of the hierophant, but turning towards the place of the spirit, and fixing his attention thereon, now reads a "potent invocation of the spirit" unto visible appearance; having previously placed the sigil on the ground, within the circle at the quarter where the spirit appears. this invocation should be of some length, and should rehearse and reiterate the divine and other names consonant with the working

ALEXANDRIAN BOOK OF SHADOWS OCCULT

he shepherd to show how much they have eaten but digesting inwardly their provender do bear outwardly wool and milk, even so, do not display the maxims to the vulgar, but rather the works that flow when they are digested. notes this is part of lady sheba's first degree initiation ritual, where it is given as a speech made to the candidiate by the high priestess l first degree initiation people: l hierophant (h (initiator) l candidiate (c) l hierophant's working partner (p) l summoner (s (hierophant does his part if s unavailable) l high priestess (hps (actually, h or p, depending on gender) needs: l blindfold l nine foot red cord l short white cord l oil l scourge l all ordinary esbat requirements preparation: candidate stands outside circle to ne, blindfolded and bound by members of the o

e altar. h fetches scourge from altar as partner rings bell three times, saying: p: three, h scourges c firmly, but tenderly, thrice. p says (but doesn't ring bell: p: seven. nine. twenty-one, and each time h scourges c with the number of strokes p has named, and all should be light, yet firm, save only the very last which may sting somewhat as a reminder that h. has been deliberately restrained. hierophant then says: h: bravely thou hast passed the test. art thou ready to swear that thou wilt always be true to the art, c: i am, h: art thou ever ready to help, protect and defend thy brothers and sisters of the art, even though it should cost thee thy life, c: i am, h: then say after me: i, n, in the presence of the mighty ones, do of my own free will and accord, most solemnly swear, withou

of use to bind the sigils of the art; also the material basis; also they are necessary in the oath, i now salute thee in the name of aradia, newly made priest[ess] and witch [kiss, h and p now face the new initiate and deliver the charge. the initiate may consecrate his athame here; he must consecrate it before using it. cakes and wine the initiate is now presented to each quarter in turn by the hierophant, saying: h: hear ye mighty ones of the east [s./w./n; n. has been consecrated priest[ess, witch and hidden child of the goddess. to north declaim: hear ye mighty ones of the north; boreas, thou guardian of the northern portals; thou powerful god, thou gentle goddess; n (etc) close circle. a graduation party should follow. notes l published in janet and stewart farrar's the witches' way

etc) close circle. a graduation party should follow. notes l published in janet and stewart farrar's the witches' way initiation of the second degree hps casts circle as usual. esbat rite is followed to end of invocation of the horned god. candidate, properly prepared (in centre of circle, is bound and blindfolded as in the first degree, but with the addition of a blue cord bound about the knees. hierophant leads candidate to each quarter in turn, proclaiming: h: hear ye o mighty ones of the east [s, w, n, n, a duly consecrated priest(ess) and witch is now properly prepared to be made a high priest and magus (high priestess and witch queen. candidate is returned to center, facing altar. coven links hands and thrice circle c. candidate is now assisted to kneel and rebound securely, facing a

hant leads candidate to each quarter in turn, proclaiming: h: hear ye o mighty ones of the east [s, w, n, n, a duly consecrated priest(ess) and witch is now properly prepared to be made a high priest and magus (high priestess and witch queen. candidate is returned to center, facing altar. coven links hands and thrice circle c. candidate is now assisted to kneel and rebound securely, facing altar. hierophant says: h: to attain to this sublime degree, it is necessary to suffer and be purified. art thou willing to suffer to learn? c: i am h: i purify thee to take this great oath rightly. the bell is rung thrice and purification follows: 3, 7, 9, 21(=40) strokes. scourge and bell are returned to the altar as hierophant says: h: i now give thee a new name, n. what is thy name?(giving light smac

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

first initiation will, before so very long, be the most sacred ceremony of the church, performed exoterically as one of the mysteries given at stated periods, attended by those concerned. it will also hold a similar place in the ritual of the masons. at this ceremony those ready for the first initiation will be publicly admitted to the lodge by one of its members, authorised to do so by the great hierophant himself. four words defined. when we speak of initiation, of wisdom, of knowledge, or of the probationary path, what do we mean? we use the words so glibly, without due consideration of the meaning involved. take, for instance, the word first mentioned. many are the definitions, and many are the explanations to be found as to its scope, the preparatory steps, the work to be done between

desire, and progresses by the requisite stages. the personality has now reached a point where its vibrations are of a very high order, the matter in all three bodies relatively pure, and its apprehension of the work to be done in the microcosm, and the share to be taken in the work of the macrocosm is very advanced. it is apparent, therefore, why it is only at the third initiation that the great hierophant, the lord of the world, himself officiates. it is the first at which he contacts the initiate. earlier it would not be possible. for the first two initiations the hierophant is the christ, the world-teacher, the firstborn among many brethren, one of the earliest of our humanity to take initiation. browning brings out this thought most beautifully in the words found in his poem "saul. it

oic group becomes his to use for the good of planetary evolution, and at the fifth initiation the force or energy of the planet (esoterically understood, and not merely the force or energy of the material globe) is at his disposal. during these five initiations those two great beings, the bodhisattva first, and then the one initiator, the lord of the world, sanat kumara, are the administrators or hierophants. after these ceremonies, should the initiate choose to take the two final initiations which it is possible to take in this solar system, a still higher type of energy in expression of the one self comes into play, and can only be hinted at. at the seventh initiation that one of whom sanat kumara is the manifestation, the logos of our scheme on his own plane, becomes the hierophant. at

nt cosmic centre via sirius. sirius acts as the transmitter, or the focalising centre, whence emanate those influences which produce self-consciousness in man. during initiation, by means of the rod of initiation (acting as a subsidiary transmitter and as a powerful magnet) this energy is momentarily intensified, and applied to the centres of the initiate with terrific force; were it not that the hierophant and the two sponsors of the initiate pass it primarily through their bodies, it would be more than he could stand. this increase of mind energy results in an expansion and an apprehension of the truth as it is, and is lasting in its effects. it is felt primarily in the throat centre, the great organ of creation through sound. another type of energy reaches man from the pleiades, passing

ic body, and produces its complete dissipation, whereas the final application causes the atoms themselves (which formed that body) to disperse. during the initiation ceremony, when the initiate stands before the lord of the world, these three great beings form a triangle, within whose lines of force the initiate finds himself. at the first two initiations, wherein the bodhisattva functions as the hierophant, the mahachohan, the manu, and a chohan who temporarily represents the second department perform a similar office. at the highest two initiations, those three kumaras who are called "the esoteric kumaras" form a triangle wherein the initiate stands, when he faces the planetary logos. these facts are imparted to teach two things, first, the unity of the method, second, that the truism "a

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

assimilated, and the man responds to the plan blindly and ignorantly. later, as evolution proceeds, their work is recognised by the man in a conscious co-operation with the plan of evolution.38(208) after the third initiation, the will or purpose aspect predominates. it might here be noted that it is the positive force of the manasadevas that produces initiation. their function is embodied by the hierophant. he, seeing before him the vehicle for buddhi, passes the voltage from the higher planes through his body, and by means of the rod (charged with positive manasic force) transmits this higher manasic energy to the initiate so that he is enabled to know consciously and to recognise the plan for his group-centre through the immensely increased stimulation. this force descends from the mana

rod (charged with positive manasic force) transmits this higher manasic energy to the initiate so that he is enabled to know consciously and to recognise the plan for his group-centre through the immensely increased stimulation. this force descends from the manasic permanent atom via the- 422- a treatise on cosmic fire copyright 1998 lucis trust antaskarana and is directed to whichever centre the hierophant under the law sees should be stimulated. he stabilises the force, and regulates its flow as it circulates throughout the egoic lotus, so that when the work of unfoldment is accomplished the sixth principle at the heart of the lotus can stand revealed. after each initiation the lotus is more unfolded and light from the centre begins to blaze forth a light or fire which ultimately burns t

evenfold whorls of light, circulating their light from point to point of a rapidly moving triangle. by the time the fourth initiation is reached, the activity of this triangle is so great that it looks more like a wheel in rapid revolution. it has a fourth dimensional aspect. the three petals at the centre are opening up, revealing the "blazing jewel" at this initiation, through the action of the hierophant wielding the electric rod of power, the three fires are suddenly stimulated by a downflow of electric, or positive force, from the monad, and their blazing out in response produces that merging which destroys the entire sphere, dissipates all appearance of form, and produces a moment of equilibrium, or of suspension, in which the "elements are consumed with fervent heat" the moment of h

me governs one of the three paths of return, and gathers to itself eventually all those egos who attain primarily through the manipulation of the sixth type of energy usually called devotion. it is neptunian influence likewise which presides over and makes possible the second initiation, wherein the initiate produces results in the astral body, and wherein his astral centres are the object of the hierophant's attention. this particular type of energy flows through three centres: a. that particular head centre which is linked to the heart centre. b. the heart centre. c. the solar plexus. the planet neptune, along with the planetary logos of the sixth ray controls the astral centres in man. this statement involves much esoteric macrocosmic significance. when it is remembered that all centres

efinitely into relation with the monadic aspect, until that higher rhythm is imposed upon him. this is equally true of a planetary logos, and of a solar logos. the spiral-cyclic force demonstrates, as might be expected, in seven ways; of these, the three major methods of demonstration are symbolised in the rod of initiation of sanat kumara. the rod most frequently recognised by men is that of the hierophant, the bodhisattva, which consists of the straight central serpent with the two others entwined around it, thus picturing, among other things: a. the three outpourings, b. the three worlds, c. the spinal column and its channels, or those main factors with which the initiate concerns himself. he has to understand somewhat the nature of matter and what is occultly involved in that expressio

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ture holds, and, secondly, doubt as to the outcome of any effort. with most people it is a combination of the two. most aspirants have no basic doubt as to the ultimate issue, but they do doubt at times the working out of those issues in the present time, and they shrink back also from the path of endeavour, knowing and rightly knowing that it leads through trial and loneliness to the feet of the hierophant. they are likewise distressed by troubles and high vibrations which seem to emanate from high spiritual sources. strong vibrations will come with ever increasing frequency, and as the race progresses in evolution the vibrations will wax stronger and their reactions must be dealt with in wisdom. two things manifest when the spiritual vibration is exceedingly potent. all good aspirations

scribed as a changing from a measured turn to one of a scintillating radiation, a 'wheel turning upon itself, as the ancient scriptures express it. hence, when by purification, conformity to rule, and an aspiration that brooks no hindrance and that ceases not for pain, the aspirant has caused his centres to pulsate and to rotate, then and only then can the master lead him into the presence of the hierophant. the initiator then, with full knowledge of the disciple's ray and of his sub-ray, both egoic and personal, and recognising any karma that still may cling, touches the centre or centres which are in line for vivification, and the hidden fire will then rush up and become focalised. remember always that in the vivification of a centre there is always a corresponding vitalisation of the an

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

untain-top the precipitator of the cross the dividing sword the winnower of the chaff the fifth great judge the rose of god the heavenly one the door into the mind of god the initiating energy the ruler of the third heaven the guardian of the door the dispenser of knowledge the angel with the flaming sword the keeper of the secret the beloved of the logos the brother from sirius the master of the hierophants this fifth ray has so many names, owing to his close connection with man (since man was originally created, that it has not been easy to choose those which are of the most use in enabling the student to form an idea of the fifth ray characteristics and mission; but the study of the six aphorisms, and the qualities which they indicate, will show how potent and important is this ray- 55

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

h was designated wisdom, and those who were devoted to its prosecution were first denominated sages, or wise men. pythagoras termed this system. the gnosis or knowledge of things that are. under the noble designation of wisdom, the ancient- 5- from bethlehem to calvary copyright 1998 lucis trust teachers, the sages of india, the magians of persia and babylon, the seers and prophets of israel, the hierophants of egypt and arabia, and the philosophers of greece and the west, included all knowledge which they considered as essentially divine; classifying part as esoteric and the remainder as exterior."3 we know much of the exoteric teaching. orthodox and theological christianity is founded on it, as are all the orthodox formulations of the great religions. when, however, the inner wisdom teac

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

ire by friction, thus producing manifestation. uranus leads the soul to the burning ground during the final stages of the path, when the fire of aries and the fires engendered through the potency of uranus produce the flaming heat of the final burning ground. through this burning ground, the initiate has finally to pass. uranus rules the occult way and is, in an esoteric sense, connected with the hierophant of the mysteries of initiation. therefore, we have in relation to aries and the life of the soul, which there comes into subjective manifestation, certain related signs wherein the soul, in objective manifestation, passes through peculiar and definite crises: 1. the crises of the battle field, leading to the culminating battle in scorpio and the liberation into life in capricorn, the pl

ls, uranus. was not included (s.d. i. 629) 4. uranus. personified all the creative powers and is synonymous with cronus (s.d. ii. 281. 282) 5 "uranus was unknown to the ancients and they were forced to reckon the sun amongst the planets. uranus is a modern name but one thing is certain, the ancients had a mystery planet which they never named. this 7th planet was not the sun but the hidden divine hierophant (s.d. iii. 330) 6 "uranus is now being stimulated (c.f. 357) 7 "uranus is one of the three synthesising planets and sirius influences our entire solar system via uranus, neptune and saturn (c.f. 378) 8 "uranus is the home of `fire electric (c.f. 1154) the planet venus references in the secret doctrine and a treatise on cosmic fire 1 "venus. has no satellite. and is far older than the ea

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

externalisation of the hierarchy copyright 1998 lucis trust are approached. there is no dissociation between the one universal church, the sacred inner lodge of all true masons, and the innermost circles of the esoteric societies. three types of men have their need met, three major rays are expressed, and the three paths to the master are trodden, leading all three to the same portal and the same hierophant. it must not be forgotten that only those souls who are on the probationary path or the path of discipleship will form the nucleus of the coming world religion. it exists on the inner planes for the purpose of gathering out of all the churches those who have reached the point in evolution where they can consciously and of their own free will place their feet upon that path which leads t

. when the great one comes with his disciples and initiates we shall have (after a period of intensive work on the physical plane beginning around the year 1940) the restoration- 336- the externalisation of the hierarchy copyright 1998 lucis trust of the mysteries and their exoteric presentation, as a consequence of the first initiation. why can this be so? because the christ, as you know, is the hierophant of the first and second initiations and he will, if the preparatory work is faithfully and well done, administer the first initiation in the inner sanctuaries of those two bodies. many faithful workers will, during his period of work on earth, take this first initiation, and some few will take the second. the race has now reached a point where many souls are on the probationary path and

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

disappears, the soul emerges in all its glory, and the first faint sound of the originating sound breaks upon the ear of the transfigured initiate. this is the voice referred to in the biblical account of the transfiguration. this voice says "this is my beloved son" the initiate registers the fact that he has been accepted by shamballa and has made his first contact with the planetary logos, the hierophant, the initiator at the third initiation, just as the christ, the master of all the masters, is the initiator and the hierophant at the first two initiations. the word, however, with which we are now dealing is not the sacred word itself, but a signal or sound of acceptance. it is translated in this rule by the phrase: accepted as a group. this refers- 37- a treatise on the seven rays- vo

ANALYSIS OF THE 5 6 INITIATION

for the blood that must be shed for the remission of sins. it is the purifying waters from the cup of the stolistices. libertas evangelii, the "liberty of the gospel" is the free will that only the adept can process. in addition, the sacrifice of the cross is a doorway to freedom without the restriction of the law. the man and the dagger explain the final result. w is b, the tarot card being the hierophant. the dagger is the tool through which the adept/hierophant must cut through the restriction of the true will. 8 dei inacta gloria, the "unsullied glory of god" is the end of all things. the bull and chains are life, work, labor, burial, and earth. legis jugum, the "yoke of the law" is the balance between destiny and free will "it is appointed once for a man to be born and once for a man

BLAVATSKY H P ANTHROPOGENESIS

mithra, the genius, or god "established between the sun and the moon, the perpetual companion of 'sun' of wisdom" pausanias shows him as having an altar in common with jupiter (book v. he had wings to express his attendance upon the sun in its course; and he was called the nuntis, or sun-wolf "solaris luminis particeps" he was the leader of and the evocator of souls, the "great magician" and the hierophant. virgil depicts him as taking "his wand to evoke from orcus the souls plunged therein- tum virgam capit, hac animas ille evocat orco (see also the 21st fargard of the vendidad on the celestial militia) he is the golden-coloured mercury, the[[chrusophaes hermes] whom the hierophants forbade to name. he is symbolised in grecian mythology by one of the dogs (vigilance, which watch over the

a) in the chaldean "book of numbers" the location is designated in numerals, and in the cypher rosicrucian manuscript, left by count st. germain, it is fully described. in the assyrian tablets it is rendered ganduniyas "behold" says the[[hebrew (elohim) of genesis "the man is become as one of us" the elohim may be accepted in one sense for gods or powers, and in another for aleim, or priests- the hierophants initiated into the good and evil of this world; for there was a college of priests called the aleim, while the head of their caste, or the chief of the hierophants was known as java-aleim. instead of becoming a neophyte, and gradually obtaining his esoteric knowledge through a regular initiation, an adam, or man, uses his intuitional faculties and, prompted by the serpent (woman and ma

ts explain the allegory of the fiery serpents by saying that this was the name given to the tribe of levi, to all the levites, in short, and that moses was the chief of the sodales* it is to the mysteries that the original meaning of the "dragon-slayers" has to be traced, and the question is fully treated of hereafter. meanwhile it follows that, if moses was the chief of the mysteries, he was the hierophant thereof, and further, if, at the same time, we find the prophets thundering against the "abominations" of the people of israel, that there were two schools "fiery serpents" was, then, simply the epithet given to the levites of the priestly caste, after they had departed from the good law, the traditional teachings of moses: and to all those who followed black magic. isaiah, when referri

ief that "the seventh son of the seventh son" is always a natural-born magician, though, at first, only a sorcerer was meant. apap, the serpent symbolizing evil, is slain by aker, set's serpent* therefore set-typhon could not be that evil. in the "book of the dead" it is commanded (v. 13) that chapter clxiii. should be read "in the presence of a serpent on two legs" which means a high initiate, a hierophant, for the discus and ram's horns* that adorn his "serpent's" head in the hieroglyphics of the title of the said chapter denote this. over the "serpent" are represented the two mystic eyes of ammon* the hidden "mystery god" this passage corroborates our assertion, and shows what the word "serpent" meant in antiquity. but as to the nagals and nargals, whence came the similarity of names be

to them the ineffable, and now lost 'word" the "island" according to belief, exists to the present hour; now, as an oasis surrounded by the dreadful wildernesses of the great desert, the gobi- whose sands "no foot hath crossed in the memory of man "this word, which is no word, has travelled once around the globe, and still lingers as a far-off dying echo in the hearts of some privileged men. the hierophants of all the sacerdotal colleges were aware of the existence of this island; but the 'word' was known only to the java aleim (maha chohan in another tongue, or chief lord of every college, and was passed to his successor only at the moment of death. there were many such colleges, and the old classic authors speak of them "there was no communication with the fair island by sea, but subter

BLAVATSKY H P COSMOGENESIS

hich would, nevertheless, have been very real in the early centuries of the christian era, to people fully convinced of the reality of occultism, and entering a cycle of degradation, which made them rife for abuse of occult powers and sorcery of the worst description. the documents were concealed, it is true, but the knowledge itself and its actual existence had never been made a secret of by the hierophants of the temple, wherein mysteries have ever been made a discipline and stimulus to virtue. this is very old news, and was repeatedly made known by the great adepts, from pythagoras and plato down to the neoplatonists. it was the new religion of the nazarenes that wrought a change for the worse- in the policy of centuries. moreover, there is a well-known fact, a very curious one, corrobo

rely materialised by their religion[[vol. 1, page] 135 the soul's pilgrimage. is identical with the former, though the verb "be" in this sense, might be still better replaced with either of the two words "remain" or "rest-with-us" as it refers to that long period of rest which is called paranirvana. as in the exoteric interpretation of the egyptian rites the soul of every defunct person- from the hierophant down to the sacred bull apis- became an osiris, was osirified, though the secret doctrine had always taught, that the real osirification was the lot of every monad only after 3,000 cycles of existences; so in the present case. the "monad" born of the nature and the very essence of the "seven (its highest principle becoming immediately enshrined in the seventh cosmic element, has to perf

om previous manvantaras- to form the nursery for future human adepts, on this earth and during the present cycle. these "sons of will and yoga" born, so to speak, in an immaculate way, remained, it is explained, entirely apart from the rest of mankind. the "being" just referred to, which has to remain nameless, is the tree from which, in subsequent ages, all the great historically known sages and hierophants, such as the rishi kapila, hermes, enoch, orpheus, etc, etc, have branched off. as objective man, he is the mysterious (to the profane- the ever invisible) yet ever present personage about whom legends are rife in the east, especially among the occultists and the students of the sacred science. it is he who changes form, yet remains ever the same. and it is he again who holds spiritual

thers, however, it is discovered, yet must remain almost useless "so far shalt thou go" all the above is as practical as it is correct, save one error, which we will explain in the text further on. eliphas levi commits a great blunder in always identifying the astral light with what we call akasa. what it really is will be given in part ii. of vol. ii[[vol. 1, page] 255 but why slander the indian hierophants? on the lowest planes of what we call ether, the noumenon of which is akasa; and even this would be held incorrect by orthodox occultists. the "astral light" is simply the older "sidereal light" of paracelsus; and to say that "everything which exists has been evolved from it, and it preserves and reproduces all forms" as he writes, is to enunciate truth only in the second proposition

h the sun is the third form. for the day-star (the sun) is only the reflection and material shadow of the central sun of truth, which illuminates the intellectual (invisible) world of spirit and which itself is but a gleam borrowed from the absolute" so far he is right enough. but when the great authority of the western kabalists adds that nevertheless "it is not the immortal spirit as the indian hierophants have imagined- we answer that he slanders the said hierophants, as they have said nothing of the kind; while even the puranic exoteric writings flatly contradict the assertion. no hindu has ever mistaken prakriti- the astral light being only above the lowest plane of prakriti, the material kosmos- for the "immortal spirit" prakriti is ever called maya, illusion, and is doomed to disapp

BOOK T

iroth. two-and-twenty leaping flames, or yodh, surround it, answering to the paths; of these, three fall below the right branch for aleph, men, and shin, seven above the central branch for the double 59 the high priestess the priestess of the silver star gimel moon 60 the empress the daughter of the mighty ones dalet venus 61 the emperor sun of the morning, chief among the mighty heh aries 62 the hierophant the magus of the eternal vau taurus 63 the lovers the children of the voice; the oracles of the mighty gods zain gemini 64 the chariot the child of the powers of the waters; the lord of the triumph of light chet cancer 65 fortitude the daughter of the flaming sword tet leo 66 the hermit the magus of the voice of power, the prophet of the eternal yod virgo 67 the wheel the lord of the of

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

n and king. at some stage in their later development the knight dropped out and the page became known as the jack, or knave. the major arcana, otherwise known as the trumps major, has twenty-two cards; each an allegorical figure of symbolic meaning. these figures are, by many occultists, attributed to the twenty-two letters of the hebrew alphabet: 1 magician 2 high priestess 3 empress 4 emperor 5 hierophant 6 lovers 7 chariot 8 justice 9 hermit 10 wheel of fortune 11 strength 12 hanged man 13 death 14 temperance 15 devil 16 tower 17 star 18 moon 19 sun 20 judgement 21 world 0 fool 111 aleph beth gimel daleth heh vav zain cheth teth yod kaph lamed mem nun samekh ayin peh tzaddi qoph resh shin tav 112/ buckland's complete book of witchcraft unfortunately the occultists cannot agree on this

DAVID ICKE CHILDREN OF THE MATRIX

now five horrid and frightening figures, bloodstained and mumbling, approached him and threw themselves down in prayer. after an hour sounds of weeping were heard, the funeral pyre started to burn, and his clothes were consumed. from the flames of this fire a huge and almost transparent form arose, while the five prostrate figures went into terrible convulsions. now came the voice of an invisible hierophant [priest] booming from somewhere below."7 john a. keel points out that historical records say the priests claimed to have the ability to communicate with other-dimensional beings, and that the kings and emperors, including people like julius caesar and napoleon, met with strange beings who materialised and dematerialised. the same goes with today's leaders who consult their other-dimensi

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

n who is a social but non-religious pagan. hegemon/ hegemone: from the greek word "hegemononios" meaning "a leader "a guide "one who has authority over others, and "one who shows the way "a person who does something first "a commander "to train "to educate" and "to weigh in the balance. more generally, an assistant of the mysteries who reconciles opposing forces during initiation, and assists the hierophant (q.v) and the hiereus (q.v) in initiating the same. in the order of the astral star (q.v) a senior officer of a stellar temple [s.t. the associate adept and a member of clergy (chief deacon/ deaconess) of a working lodge of the society whose station is at the white pillar in regular working, or at the middle of the hall during initiations to symbolize a balance and reconciliation of for

is drawn with a single, unbroken, reflecting line. this figure was developed by aleister crowley, and is used by members of the order of the astral star when a figure involving planetary operations requiring the applications of elemental (q.v) air (q.v) is needed. hiereus/ hiereia: from the greek meaning "priest or priestess" more generally, any priest (priestess) of the mysteries who assists the hierophant (q.v) in initiating members. in the order of the astral star, a senior officer of a stellar temple [s.t. the assisting adept and a primary member of clergy (priest/ priestess) of a working lodge of the society whose station is at the black pillar in regular working, or at the west end of the hall during initiations to symbolize a terrible and avenging force at the confines of matter, at

r of a stellar temple [s.t. the assisting adept and a primary member of clergy (priest/ priestess) of a working lodge of the society whose station is at the black pillar in regular working, or at the west end of the hall during initiations to symbolize a terrible and avenging force at the confines of matter, at the borders of the qlippohth being enthroned upon matter and robed in darkness (black. hierophant: originally, the high priest of the greek mysteries at eleusis. more generally, any priest of the mysteries who reveals sacred secrets to initiates and candidates during initiation. in the order of the astral star, the chief officer of a stellar temple [s.t. the principle adept and ranking clergy (high priest/ high priestess) of a working lodge of the society whose station is at the eas

ysteries who reveals sacred secrets to initiates and candidates during initiation. in the order of the astral star, the chief officer of a stellar temple [s.t. the principle adept and ranking clergy (high priest/ high priestess) of a working lodge of the society whose station is at the east- the direction of light in regular working and initiations. in regular workings, it is customary for a past hierophant to stand as the warden of the east, so that the hierophant may direct the workings from the center of the circle. high magick: ritual or ceremonial magick. it is called "high" because it was first developed in places which were at a higher elevation than where farming was done, i.e. in towns or cities. usually divided into two major classifications according to don tyson, theurgy (q.v)

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

sm. celtic origin and its relation to druidism, however, is a question upon which much discussion has been lavished. some authorities, including sir john rhys, believe it to have been of non- celtic and even non-aryan origin; that is, the earliest non- aryan or so-called iberian or megalithic people of britain introduced the immigrant celts to the druidic religion. the druids were magi as well as hierophants, in the same sense that the american indian medicine man was both magus and priest. that is, they were medicine men on a higher scale, possessing a larger share of transcendental knowledge than the shamans of more barbarous races. they may be linked to the shaman and the magus of medieval times. many of their practices were purely shamanistic, while others were more closely connected w

ders in stone, who jealously guarded the secret of their craft. where such a caste of operative masons might have arisen is altogether a separate question, but it must obviously have been in a country where working in stone was one of the principal arts. it is free daist communion encyclopedia of occultism& parapsychology. 5th ed. 604 also almost certain that this early brotherhood must have been hierophantic with a leadership adept in the ancient mysteries. its principal work to begin with would undoubtedly consist in the raising of temples and similar structures, and as such it would come into very close contact with the priesthood, if indeed it was not wholly directed by it. in early civilization only two classes of dwelling received the attention of the architect.the temple and the pal

r. the grail legend has often been held by various ecclesiastical apologists to support theories that either the church of england or the roman catholic church has existed since the foundation of the world. from early christian times the genealogy of these churches has been traced back through the patriarchs to numerous apocryphal persons, although it is not stated whether the religions possessed hierophants in neolithic and paleolithic times, or just how they originated. such theories, which would logically identify christianity with the grossest forms of paganism, are confined only to a small group. the grail legend was readily embraced by those who saw in it a link between palestine and england and an argument for the special separate foundation of the anglican church by direct emissari

on the present status and the future of parapsychology. revue metapsychique 2, nos. 8, 9 (1958.59. pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. khu the ancient egyptian name for one of the immortal parts of man, probably the spirit. the word means clear or luminous and was symbolized by a flame. khunrath, heinrich (1560.1605) german alchemist and hierophant of the physical side of the magnum opus. khunrath was certainly aware of the greater issues of hermetic theorems and may be regarded as a follower of paracelsus. born in saxony in 1560, khunrath graduated in medicine from the university of basle at age 28. he practiced in hamburg and thereafter in dresden. he died in poverty and obscurity in leipzig on september 9, 1605 at age 45. the m

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ed to render an enemy sick. indian and native alchemy and cheiromancy were widespread. noise is the universal method of exorcism, and in cases of illness the patient was often severely beaten, the idea being that the fiend that possessed him was the sufferer. mediums and exorcists the tumsa or natsaw were magicians, diviners, or wise men and women who practiced their arts in a private and in a nonhierophantic capacity among the rural burmese. the wise man physician who worked in iron (than weza) was at the head of his profession, and sold amulets that guarded their purchasers from injury. female mediums professed to be the spouses of certain nats, and could only retain their supernatural connection with a certain spirit so long as they were wedded to him. with the exorcists, training was v

cleansed, and that a similar new career was now open to science. all this was to be brought about by the assistance of the illuminated brotherhood, the children of light who had been initiated in the mysteries of the grand orient and would lead the age of perfection. the fraternity supplied what purported to be an account of its history. the head and front of the movement was one c. r. c, a magic hierophant of the highest rank, who at age five had been placed in a convent where he studied the humanities. at age 15, he had accompanied one frater (brother) p. a. l. on his travels to the holy land. to the great grief of c. r. c, frater p. a. l. died at cyprus, but c. r. c. resolved to continue the arduous journey himself. arriving at damascus, he obtained knowledge of a secret circle of mysti

sciences requires instruction from a master of that branch. it is possible that in neolithic times, societies existed among our ancestors similar in character to the midiwiwin of the north american indians, the snake-dancers of the hopi of new mexico, or the numerous secret societies of aboriginal australians. this is inferred from the probability that totemism existed amongst neolithic peoples. hierophantic castes would hand down secret traditions from one generation to another. the early mysteries of egypt, eleusis, samothrace, and cabiri were probably the elaboration of such primitive mysteries. there would appear to be what might be called a fusion of occult beliefs throughout the ages. it has been said that when the ancient mysteries are spoken about, it should be understood that the

court card in each suit being the cavalier, knight, or horseman) and 22 symbolical picture-cards as atouts or trumps. the four suits, related to the modern hearts, clubs, diamonds, and spades, are swords, cups, coins, and batons (earlier represented as swords, cups, rings, and wands. the 22 symbolic cards generally picture the juggler or magician, high priestess or female pope, empress, emperor, hierophant or pope, lovers, chariot, justice, hermit, wheel of targ, russell encyclopedia of occultism& parapsychology. 5th ed. 1532 fortune, strength or fortitude, hanged man, death, temperance, devil, lightning-struck tower, star, moon, sun, last judgment, fool, and universe. these symbolic designs, which vary slightly from pack to pack according to different traditions, are popularly interprete

ed from the writings of classical authors on the subject, but manuscripts of the middle ages by such writers as snorri sturluson and saemund sigfusson (the eddas) and saxo grammaticus, and such epics or pseudohistories as the nibelungenlied, shed some light on teutonic magic practice and beliefs. from these writers one can arrive at several basic conclusions (1) that magic with the teutons was nonhierophantic, and was not the province of the priesthood, as with the celtic druids, for example (2) that women were its chief conservators; and (3) that it principally resided in the study and elucida- tetford, william n. encyclopedia of occultism& parapsychology. 5th ed. 1552 tion of the runic script. in the same manner as in early egypt it was part and parcel of the ability to decipher the hier

FULLER J F C SECRET WISDOM OF THE QABALAH

ucked of its fruit and handed it to adam- the active forces. at once the eyes of both gwere opened h, and they knew that they were naked, that is that an abyss separated the supernal triad from the infernal heptad. thus they became conscious of the difference between yh and vh, and in this consciousness was reflected the unity of these two (satan) as symbolized by their nakedness. as the egyptian hierophants, when they discovered that the earth gravitated round the sun, hid away this knowledge because it revealed the law of attraction and repulsion (the law of creation, so now did man and woman veil the knowledge of the conjunction of the vau and the heh (which is but a reflection of the union of the od and the heh) by means of aprons, tha:t is by turning this knowledge into a mystery no s

springing from them consist of a mass of lies and unbalanced movements. also we must clear our minds of all the worldly sciences- ethics, aesthetics, philosophy, etc. we must jettison the symbolic language of the masters, and, having swept clean our minds of the dogmas, rituals, and canons of the churches, we must diligently search for that secret process whereby a helot can be transformed into a hierophant, not magically but spiritually. this indeed is the one and hidden problem of divine alchemy. we will first examine three masters known to all- buddha, christ, and mahomet. what is there common in their lives? the first was born a prince; the second was the son of a carpenter- or the son of god if the orthodox object to so humble a parentage; the third was a camel-driver. as different as

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

'itis quite impossible inmyexisting stateofhealth to go searching about in london, andthereisno-oneelseto do so; he hoped, however,'thatpeoplewhowantthe grades of theorderwillgethereinquestofthem'(letterof16july1939).butwardashedthathope and, for all practical purposes, theorderfell in to abeyance.butwhathad kept it alivethroughoutits twenty-five years? waite didnotconform to the popular imageofa hierophant; he was neither lean, tall,norascetic,butshort, stocky, happy to indulge in the more inoffensive pleasuresofthe flesh, and possessedofordinary humanweaknesses-asrecalled after his death byg.e.bridge, a masonic friend:'untilone"stoodup to him [waite] was inclined to bepontifical-whenhe foundthatother folk sometimes had viewsoftheirownhe became quitehuman,andwouldeither discussthemwithall

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

criptionof2s6d and the costofrituals and lectures. once initiated, the neophyte found himselfina temple ruled bythreechiefs who acted as imperator, cancellarius (or34 thegoldendawnsecretary, and praemonstrator (whose task was to oversee the studiesofthe members and to ensure that they learned and correctly performed the rituals).therituals themselves were carried out by other officers whosetitles-hierophant,hiereus, hegemon, kerux, stolistes anddadouchos-weretaken from the eleusinian mysteries and who had themselves attained the grade appropriate to their status.theirfunctions would havebeenexplained to the neophyte in the courseofhis initiation (see appendix a).buthowever impressive the officers were and however awe-inspiring the rituals, they were not magical rituals, and the rosicrucian

thing other than symbols it was the fully-fledged workings of the second order, which was run by mathers formathers255liberty, along with equality, had disappeared. advancement to the adeptus minor grade of 5=6 took place in the outer order, butitwas by means of an examination anditwas, to all intents and purposes, a purely honorary degree that gave the holder little more than the right to act as hierophant at outer order ceremonies.tomany members the outer order gave little enough anyway; arthur machen's experience of it was not entirely untypical 'i must say that i did not seek the order merely in questofodd entertainment. i had experienced strangethings-theystill appear to mestrange-ofbody, mind and spirit, and i supposed that the order, dimly heard of, might give me some light and guid

regard to sex, may alike go on and prosper without interfering with the tranquility of the other and can lead true and patient students who canwill-dare-learnand be silent to the summum bonumtruewisdom and perfect happiness.appendixcorderofthe m.267 .r..in the outer grades ceremonyofreception in the 0=0 gradeofneophytetheopening of the temple:themembers assemble, wearing the insignia of the order.hierophant(knocks: all rise.thekerux passes by n. to right front of hierophant and raises his wand, as he does at all announcements, facing w.hierophant:fratresandsororesof the isis-urania temple of them:.r..velg:.d..assist me to open the temple in the grade of neophyte.'kerux:'hekas! hekas! este bebeloi!'thekerux returns to his place by the s. and w, giving the grade sign as he passes the throne

of neophyte.'kerux:'hekas! hekas! este bebeloi!'thekerux returns to his place by the s. and w, giving the grade sign as he passes the throne of the e. n.b. in all movements of officers and members the course of the sun must be followed, as far as passing round the altar is concerned, excepting in reverse procession.thesalute of the grade must also be given when passing immediately in front of the hierophant and, within the portal, on entering or leaving the temple.hierophant:'fraterkerux,see that the temple is properly guarded.'thekerux gives one knock on the inner side of the door, without opening it, and the sentinel replies in like manner with the hilt of his sword on the outer side.106thegoldendawnkerux:'very honoured hierophant, the temple is properly guarded.'hierophant:'honoured hie

f his sword on the outer side.106thegoldendawnkerux:'very honoured hierophant, the temple is properly guarded.'hierophant:'honoured hiereus, guard the hither side of the portal and assure yourself that all present have witnessed them. r. velg. d.'hiereus(passing to door and standing with sword in front of it 'fratres and sorores of them.267.r.267.,give the signs of a neophyte (done 'very honoured hierophant, all present have witnessed the m..r (gives signs)thehiereus returns to his place.hierophant(repeating signs 'let the numberofofficers in this grade and the natureoftheir offices be proclaimed once again, that the powers whereof they are images may be reawakened in the spheres of those present and in the sphere of this order. honoured hiereus, how many are the principal officers of the

GILBERT THE MAGICAL MASON

ysteries were for several centuriesunderthe protectionofthe state as well as of the priesthood of athens.thecouncilof500 elders maintained the laws which regulatedtheproceedings, and severe punishments followed any act derogatory to the dignityofthecelebrations; as an instanceofwhich plutarch narratesthataldbiades267 was in255 dicted for sacrilege for having appeared in public in the robes of the hierophant;andlivy in hishistory,xxxi.,14, tells us of two youths from acarnania who were punished with death for falsely assuming to have been initiated in the mysteries. in the early times greeks alone were admitted, later on strangers of eminence were. allowed to enter. decadence rapidly followed the promiscuous admissionofmembers.thelesser eleusinian mysteries, through which alone could any pe

0persons had been seen on these occasions. on arrival at eleusis the epoptai and mystai alone were allowed to remain, all the visitors being sent away by the heralds, with the words:'ekas, ekasestebebeloi',or'procul,aprocul,esteprophani,'duringthis night, between the sixth and seventh days, the great initiation was carried out.itis said that the epoptai being assembled under the presidency of the hierophantes (a revealer of holy things) the mystai were received into the temple, were again purified by earth, air, water and fire, were again obligated in a terribly solemn manner to a life of virtue,tosecrecy andanessayon the ancient mysteries 281obedience, and then from the dark vestibule into the sanctuary, where the sacred images and illuminated mysteries were exhibited. this stage was call

one to the west- sacred to pluto- during the recitation of a ritual, with certain words of mystic import, which have not come downtous.282themagical masonthedress in which an epoptes has been received wasdeemed sacred, and when disused was consecrated to ceres. initiation into the mysteries was called admission to theteletaior perfections.thechief priestly officer in the greater mysteries was the hierophantes, already mentioned. he was said to be necessarily an athenian by birth, and never married, and to have held the officefor life. he had three notable assistants, thedadouchos,a torch bearer; thekerux,or herald; and the ministrant at the altar, calledo-epi-to-bomo,or theepibomos.the hierophan255 tes represented god the creator, and the assistants represented the sun, mercury, and the mo

n his life united for the moment to this divine light, the source of wisdom. bulwer lytton, the novelist, who was a rosicrucian initiated in germany, called theaugoeidesthe luminous self, the vehicle of the higher ego of a man, and inzanonispeaks of the adept as invocating his ownaugoeidesto obtain know255 ledge of high spiritual importance, and adds that any remnant of mortal passions unfits the hierophant from communion with the sublime spirit which dwells in this shining form.theancient persian sacred book thedesatiralso has allusions to this divine light upon man, calling it'theresplendent one. inthe perfect way,of anna kingsford, there are several notes upon theeidolon,which has been confused with the low-grade ethereal body, astral form orlingashariraof the hindoos. the religious cul

GILBERT THE SORCERER AND HIS APPRENTICE

ngonneur, an astrologer and qabalist, furthermore, cards were known prior to this period among the indians and the chinese. etteilla, indeed, gives in one of his tracts on the tarot a representation of the mystical arrangement of these52 the sorcererand his apprentice cards inthetemple ofptahat memphis, and he further says:'upona table or altar, at the heightofthe breast of the egyptian magus (or hierophant, were on one side a book or assemblageofcards or plates of gold (the tarot),andontheother a vase,etc.'this idea is further dilated upon by p. christian (the disciple of eliphas levi, in his'histoiredela magie,'to which i shall have occasion to refer later.thegreat exponents ofthetarot,court de gebelin, levi, and etteilla, have always assigned to thetarota qabalistico-egyptian origin,and

rew letter yod, ori,and is crowned with the symbol of the triad represented by the three lopped branches; itisthesymbol of almighty strength within the cube of the universe, which latter is shown by the eightle bateleur..thejuggler or magician. alephlap th e high priestess, orfemale b thapesse..p e ope. l'imperatrice l'imperatricetheempress. l'imperatore..l'empereur..theemperor. il papa le papethehierophant or pope. gli amanti l' amoureuxthelovers. il carro le chariot..thechariot. lagiustizialajustice..justice..l'eremita l'ermitethehermit. rota di fortunalarouedefortune..thewheel of fortune. la forza..laforce..strength, fortitude. il penduto le penduthehanged man. il morte..la mort..death. la temperanza..la temperance..temperance. ildiavolole diablethedevil. la torre..le maison-dieutheligh

ererand his apprentice4. the emperor.he is crowned (and leaning against a throne, his legs form a cross, and besidehim,beneath his left hand,ifa shield blazoned with an eagle. in his right hand hebearsasceptre similar to that of the empress. hisbodyand arms form a triangle, of which his head is the apex, so that the whole figure represents a triangle above a cross. he represents:realisation.5.the hierophant or pope.he is crowned with the papal tiara, and seated between the two pillars of hermes andofsolomon, with his right hand he makes the sign of esoterism, and with his left he leans upon a staff surmounted by a triple cross (beforehimkneel two ministers) heisthesymbol ofmercyandbeneficence.6.the lovers.this is usually described as representingman'between vice. and virtue, while a winged

f will, cunning, knavishness.2. the highpriestess.science, wisdom, knowledge, educa255 tion; r. conceit, ignorance, unskilfulness, superficial know255 ledge.3. theempress.action, plan, undertaking, movement in a matter, initiative; r. inaction, frittering away of power, want of concentration, vacillation.4. theemperor.realisation, effect, development; r. stop255 page, check, immature, unripe.s.thehierophant,or pope.mercy, beneficence, kindness, goodness; r. over- kindness, weakness, foolish exercise of generosity.6. thelovers.wise dispositions, proof, trials sur255 mounted; r. unwise plans, failure whenputto the test.7. thechariot.triumph, victory, overcoming obstacles; r. overthrown, conquered by obstacles at the last moment.8.themis,or justice.equilibrium, balance, justice; r.62thesorcer

vation of the french words atous or atouts- trumps. it is pure egyptian, the plural of aat, a mansion; aatu, mansions.on the tarot trumps81attribution oftarot,ponder it in thine heart; reveal it not to the profane. these be the 22 atushebrewattrib--pathofno.titleletterutionyetzirah0thefoolish man(mat)nalith1thejuggler(pagad.:12th 2thehigh priestess l13th 3theempress.,sf?14th 4theemperorm('15th5thehierophant,tj16th 6thelovers 1ii17th 7thechariotnqlj18th 8 strength (justice at one time)tlfi,19th 9thehermit (prudence)11j120th 10thewheel of fortune.=2j.21st11justice (strength at one time),22nd 12thehanged manr:\723rd 13death1t\24th 14 temperance0t25th 15thedevilv's26th 16thetoweris27th 17thestar-28th 18themooni't(29th 19thesun.,030th 20thelast judgment (angel)c',0,31st 21theuniverserlh32nd fir

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

anishing fire banishing spirit active banishing water banishing spirit active banishing ea wthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:57 am the supreme invoking ritual of the pentagram the supreme invoking ritual of the pentagram (sirp) the sirp may be performed using any of the following implements: the hierophant's wand, the lotus wand, the chief adept's wand in the portal, the ur-uatchti, or the four elemental weapons. 1 stand and face east. perform the qabalistic cross. facing east, trace a large invoking pentagram of spirit active. thrust through the center of the pentagram and vibrate "exarp" trace the spirit sigil in the center and intone "eheieh" give the lvx signs. then trace the invoking

GOLDEN DAWN RITUALS K

as they pass. upon finishing, all resume places. chief adept extends his arms like a cross facing west while all others face east and all say adoration to the lord of the universe) all "holy art thou lord of the universe. holy art thou which nature has not formed. holy art thou the vast and mighty one, ruler of the light and the darkness (chief adept changes place with third adept. third adept as hierophant inductor performs the ceremony of the opening of portal. any other adept can take the place of the associate officer in west) third adept. very honored fraters and sorors, assist me to open the portal of the vault of the adepti. give the signs of a neophyte, zelator, theoricus, practicus, and philosophus (done) very honored associate adept, what is the additional mystic title bestowed o

GOLDEN DAWN RITUALS SAPPENDA

t30 appendix a: table of attributions the following table of attributions, repeated though it is for the most part from earlier knowledge which should be familiar, may be useful for reference in working out the squares: column rank letter tarot trump symbol geomantic figure w h a fool a fort. min. s.c. hmkh b magician b- s.c. hnyb g h. priestess y- s.c. dsj d empress c- y y h emperor a puer h h w hierophant b amissio w w z lovers c albus h y j chariot d populus y h f strength e fort. maj. h w y hermit f conjunctio s.c. rtk k wheel/fort. k- w y l justice g puella h h m h. man c via h h n death h rubeus y w s temperance i acquisitio h y u devil j carcer s.c. hrwbg p tower f- w h x star k tristitia h w q moon l laetitia s.c. trapt r sun a- y h c l. judgem. d cauda drac. h h t universe l (b) c

GOLDEN DAWN RITUALS VENUSZAM16

cale color planet sounds flash on f mars c red venus f# green a sun d orange moon g# blue b mercury e yellow jupiter a# violet c venus f# green mars c red 12 y moon g# blue sun d orange k jupiter a# violet venus e yellow l saturn a indigo f green-yelatconsecration ceremony for a venus talisman r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate colors behind the lamen. the talisman of k should be wrapped in a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watchtowers. step 3 after the adoration, perform

GOLDEN DAWN RITUALS Z1

. if he has subofficers to assist him, they partake of his symbolism. his mantle is the symbol of unflinching authority, compelling the obedience of the temple to all commands issued by the second order. upon the left breast thereof, is the cross and triangle of the golden dawn, both white, representing the purification of the temple in the outer order by o. he may wear a lamen similar to that of hierophant. his place in the temple is at the extreme right of the dais, and at the equinox, he takes the throne of hierophant when that office is vacated. the proper mantle of office of the praemonstrator is the bright blue robe of n, representing the reflection of the wisdom and knowledge of dsj. his duty is that of teacher and instructor of the temple, always limited by his obligation to keep s

ed, and duly issues to the temple any instruction regarding the ritual received by him from the greatly honoured chiefs of the second order. he is therefore to the temple the reflector of the wisdom beyond. his sub-officers partake of his symbolism. the white cross and triangle on his left breast on the robe represents the purification of the outer order by n. he may wear a lamen like that of the hierophant, but blue upon an orange field and depending from a collar of orange. he may bear a sceptre surmounted by a maltese cross in the elemental colors. the proper mantle of office of the cancellarius is the yellow robe of m. upon him depend the records of the temple, the order of its working, the arrangements of its meetings and the circulation of its manuscripts. he is the recorder, and mor

rity of the second order over the outer. his duty is to see that in no case knowledge of a grade be given to a member who has not properly attained to it. he is the immediate circulator of all communications from the second order. his sub-officers partake of his symbolism. his white cross and triangle represent the purification of 4 the outer order by m. cancellarius may wear a lamen like that of hierophant, but of yellow on a purple field, and depending from a purple collar; and he may bear a sceptre surmounted by a hexagram of amber and gold. the sceptres of the chiefs should be of the same color as their mantles, with a gold band to represent trapt, being the first grade of the inner order. the sword of imperator should have a plain scarlet hilt with gold or brass mountings, while the s

ptre surmounted by a hexagram of amber and gold. the sceptres of the chiefs should be of the same color as their mantles, with a gold band to represent trapt, being the first grade of the inner order. the sword of imperator should have a plain scarlet hilt with gold or brass mountings, while the sceptre of praemonstrator should be blue with a gold band. the proper seat of the chiefs is beside the hierophant. if desired, the imperator and cancellarius may be seated to the right and the praemonstrator and immediate past hierophant to his left; the cancellarius and immediate past hierophant being nearest to the hierophant on their respective sides. the chiefs stand before the veil in the east of the temple as the representatives of the inner order, and therefore, no meeting can be held withou

temple exist only by their authority and permission. because the east of the temple is the outer side of paroketh, all members of the second order wear the crossed sashes of a lord of the paths of the portal of the vault only--no higher grade being allowed to be shown in a temple of the first order. members of the second order should be seated in the east of the temple when practicable. any past hierophant may wear a mantle of a hierophant and a jewel of that lamen, but not a large collar lamen. immediate past hierophant may have a sceptre of a hierophant. the chiefs, or members asked to represent them on the dais, wear white gowns. the cords and tassels of all mantles of chiefs or officers should be white to symbolize spiritual purity and influence of the divine and shining light. member

GOLDEN DAWN RITUALS Z2

etc. unto the letter vau w divination in all its branches; and the art of making the link between the subject of the work and the process of divination. and to the final heh h the works and operations of the art of alchemy, the order of its processes and transmutation. index for general reference to the enterer ceremony of the 0= 0 grade 1. a the ceremony itself. the place of the temple. 2. b the hierophant. 3. c the officers. 4. d the candidate 5. e the ceremony of opening. 6. f hierophant states that he has received a dispensation from second order, and commands hegemon to prepare candidate. candidate prepared. speech of hegemon. 7. g admission of candidate. first barring by kerux. first baptism of the candidate with o and n. 8. h the candidate is conducted to the foot of the altar. hier

d to the foot of the altar. hierophant asks, wherefore has thou come, etc. candidate replies, i seek the hidden light, etc. 9. i candidate is asked whether he is willing to take the obligation. he assents and is instructed now to kneel at the altar. 3 10. j administration of the obligation, and raising the neophyte from the kneeling position. 11. k candidate is placed in the north. oration of the hierophant, the voice of my higher self, etc. hierophant commands the mystic circumambulation in the path of darkness. 12. l procession. candidate barred in south. second baptism of n and o. speech of hegemon. allowing the candidate to proceed. 13. m hoodwink slipped up. challenge of hiereus. speech of hegemon. speech of hiereus. candidate re-veiled and passed on. 14. n circumambulation. barred in

barred in south. second baptism of n and o. speech of hegemon. allowing the candidate to proceed. 13. m hoodwink slipped up. challenge of hiereus. speech of hegemon. speech of hiereus. candidate re-veiled and passed on. 14. n circumambulation. barred in north. third baptism. speech of hegemon allowing candidate to approach unto the gate of the east. 15. o hoodwink slipped up for the second time. hierophant challenges. hegemon answers for candidate. speech of hierophant. candidate passes on. 16. p candidate led to west of altar. hierophant advances by the path of samekh. officers form the triangle. prayer of hierophant. 17. q candidate rises. hierophant addresses him, long has thou dwelt in darkness. quit the night and seek the day. hoodwink finally removed. scepters and swords joined. we

date. speech of hierophant. candidate passes on. 16. p candidate led to west of altar. hierophant advances by the path of samekh. officers form the triangle. prayer of hierophant. 17. q candidate rises. hierophant addresses him, long has thou dwelt in darkness. quit the night and seek the day. hoodwink finally removed. scepters and swords joined. we receive thee, etc. then the mystic words. 18. r hierophant indicates lamp of kerux. he commands that the candidate be conducted to the east of the altar. he orders hiereus to bestow signs, etc. hiereus places candidate between pillars. signs and words. he orders the fourth and final consecration to take place. 19. s hegemon removes rope and invests candidate with his insignia. hiereus then ordains the mystic circumambulation in the path of ligh

t indicates lamp of kerux. he commands that the candidate be conducted to the east of the altar. he orders hiereus to bestow signs, etc. hiereus places candidate between pillars. signs and words. he orders the fourth and final consecration to take place. 19. s hegemon removes rope and invests candidate with his insignia. hiereus then ordains the mystic circumambulation in the path of light. 20. t hierophant lectures on the symbols. proclamation by kerux. 21. u hierophant commands hiereus to address candidate. 22. v hierophant addresses neophyte on subject of study. 23. w blood produced. speech of kerux. hiereus final caution. 24. x the closing takes place. y evocation a. the magic circle. b. the magician, wearing the lamen of the hierophant and his scarlet robe. pentacle, whereon is engrav

GOLDEN DAWN RITUALS Z3

the form of anubis of the west. symbolically he keeps off the dog-faced demons, the opposers of anubis, who rise from the confines where matter ends to deceive and drag down the soul. the ritual of the 31st path says: since ever dragging down the soul and leading it from sacred things, from the confines of matter arise the terrible dog-faced demons never showing a true image unto mortal gaze. the hierophant gives a single knock to announce the just commencement of a vibration in the sphere of sensation of the candidate. he then states that he holds the dispensation from the chiefs of the second order, to affirm that the effect of the ensuing ceremony upon the candidate is only authorized by the higher powers for the purpose of initiation, which shall ultimately lead to the knowledge of his

yte, symbolising the binding and restriction of the lower nature. it is triple in reference to the white triangle of the three supernals. then, also, are the eyes bandaged to symbolize that the light of the material world is but darkness and illusion compared with the radiance of the divine light. the preparation also represents a certain temporary binding and restriction of the natural body. the hierophant, being a member of the second order and therefore initiated into the secret knowledge of the symbolism, shall, together with any officers and members also of the inner order, remember what tremendous gods and goddesses they represent. the divine forces of the eternal in the administration of the universe. the ritual should be read in a loud, clear, stern and solemn voice so as to impres

s also of the inner order, remember what tremendous gods and goddesses they represent. the divine forces of the eternal in the administration of the universe. the ritual should be read in a loud, clear, stern and solemn voice so as to impress the candidate with the solemnity of the occasion. in this, there should be no foolish nervousness or hesitation, but the ritual as performed by an initiated hierophant should become in his hands something more than this. thus should he act. let him remember what particular god he represents. exalting his mind unto the contemplation thereof, let him think of himself as a vast figure, standing or moving in the likeness of that god, colossal, his head lost in the clouds, with the light flashing around it from the headdress of the god. his feet rest upon

trial nature of man. he who comes forward from the darkness of twklm to endeavor to regain the knowledge of the light. this is what is meant by the speech of the hegemon, because the path of the initiate is but darkness and foolishness to the natural man. the single knock given by the hegemon without the door represents the consenting will of the natural man to receive the force formulated by the hierophant, and is answered by the kerux within as if a witness were confirming the same. this being done, the kerux, as a witness, demands authority from the hierophant to admit the candidate into the hall of truth and justice. the hierophant, in granting the permission, seals the candidate with a new name given to the physical body of the outward man, but signifying the aspirations of his soul

the limits of the temple and their evil antithesis immediately below. therefore, when the candidate stands before the altar before the obligation, is the decision actually taken by the human will of the candidate. rarely in his life has he been nearer death, seeing that he is, as it were, disintegrated into his component parts. the process of symbolic judgment takes place during the speech of the hierophant to the candidate, the answer of the hegemon and his consent to take the obligation. the moment the candidate thus consents, the hierophant advances between the pillars as if to assert that the judgment is concluded. he advances by the invisible station of harpocrates to that of the evil triad, which he symbolically treads down, so that as aroueris, he stands upon the opposer. he then co

GOLDEN DAWN RITUALS ZAM15

from disturbances. he requires also to have mastered the details of the ceremony and to be familiar with the proper pentagrams and other symbols. the consecration ritual of the sword prepare: the chamber, the central altar draped in black, red cross and white triangle, rose and incense, cup and n, lamp, plate and salt, white robe, sash, consecrated rose cross and lotus wand, new sword, red cloak, hierophant's lamen, an invocation to f and hrwbg. in addition, prepare an astrological figure to show the position of f at the time. in wording and in formulating the invocation to the forces of hrwbg, force and strength are to be specially requested. step 1 place the sword upon the central altar with the hilt toward the east near the incense, pointing west near the n. step 2 take up the lotus wan

GOLDEN DAWN RITUALS ZAM16

itual of the pentagram. step 22 conclude with the qabalistic prayer. step 23 wrap up the sword with white silk or linen. henceforth, no one else may touch it. rwbg \yhla lamk \yprc 7 rwbg \yhla \yprc lamk 8 lamz \ydm rwbg \yhla lamk \yprc \ydm lwbconsecration ceremony for a jupiter(k) talisman r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate colors behind the lamen. the talisman of k should be wrapped in a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watchtowers. step 3 after the adoration, perform

GOLDEN DAWN RITUALS ZAM20

her solo or in group form. any adept who performs this ritual of inner alchemy and spiritual attunement unto the divine genius should first have created and consecrated the following! lotus wand! banishing sword! four elemental tools! tablet of union! four elemental watchtower tablets only after the above have been made and consecrated should this ritual be performed. all z.a.m.'s who are current hierophants of the golden dawn in the outer should place themselves on a regular schedule of performing this ritual. this allows the divine genius to lead in the process of initiation rather than the mundane ego where little, if any initiating force can be projected and maintained. g.h. frater p.c.a. 7= 4 chief adept r.r. et. a.c. items needed! four elements: wine, bread and salt, rose, fire incen

invoke thee, hru, thou great angel who art set over the operations of this secret wisdom. strengthen and establish me in my search for the mysteries of the divine light. increase my spiritual perception and assist me to rise 8 beyond that lower selfhood which is nothing unto the highest selfhood which is in god the vast one" step 19 pass to the north. project the astral form to the throne of the hierophant in the east, and facing your body, say "the voice of my higher self said unto me 'let me enter the path of light, peradventure i may be prepared to dwell there. i am the only being in this glory of the ineffable. from the divine brilliance came i forth ere my birth, from the splendor of the infinite light" step 20 open your eyes to the angelic kerux, your higher genius. return to your b

GOLDEN DAWN RITUALS ZAM24

venue, suite r- 159, fontana, california, 92337. 2 (officers assemble the temple and robe up. chiefs seat themselves on the dais. members robed and wearing their sashes enter and sit in the correct quarter- inner order members in the east, philosophus in the south, practicus and theoricus in the west, zelators and neophytes in the north. the temple is opened in the neophyte grade. all are seated) hierophant (knocks "fraters et sorors of all grades of the temple of isis mighty mother, let us celebrate the festival of the vernal equinox (all rise except the hierophant) hierophant (knocks "frater kerux, proclaim the equinox and announce that the password is abrogated" hierophant (passes to the northeast, raises his wand, and faces west "in the name of the lord of the universe, who works in si

other, let us celebrate the festival of the vernal equinox (all rise except the hierophant) hierophant (knocks "frater kerux, proclaim the equinox and announce that the password is abrogated" hierophant (passes to the northeast, raises his wand, and faces west "in the name of the lord of the universe, who works in silence and whom naught but silence can express, and by command of the very honored hierophant, i proclaim that the autumnal equinox is here and that the password_ is abrogated (kerux returns to place. members stand facing toward the altar and follow the officers in making the signs toward it) hierophant "let us consecrate according to ancient custom, the return of the equinox" hierophant "light" hiereus "darkness" hierophant "east" hiereus "west" hierophant "air" hiereus "water"

equinox" hierophant "light" hiereus "darkness" hierophant "east" hiereus "west" hierophant "air" hiereus "water" hegemon (knocks "i am the reconciler between them. all make the neophyte sign toward the altar" dadouchos "heat" stolistes "cold" dadouchos "south" 3 stolistes "north" dadouchos "fire" stolistes "water" hegemon (knocks "i am the reconciler between them. all make signs toward the altar" hierophant "one creator" dadouchos "one preserver" hiereus "one destroyer" stolistes "one redeemer" hegemon (knocks "one reconciler between them. all make signs toward the altar (done) hierophant (goes to the west of the altar "with the password_ i lay down my sceptre (takes rose from the altar and returns to his place) hiereus (passes directly to the altar and lays down his sword "with the passwo

up "with the password_ i lay down my cup (takes the paten of bread and salt and returns to place) dadouchos (dadouchos comes direct to the altar and lays down censer "with the password_ i lay down my censer (dadouchos takes the red lamp from the altar and returns with the sun to his place) 4 (kerux passes to the northeast to begin his circumambulation. kerux moves to the east and halts before the hierophant) all face east. hierophant (holding up the rose, faces east "let us adore the lord of the universe. holy art thou, lord of the air, who hast created the firmament (hierophant makes a cross in the air with the rose and salutes) all give theoricus grade sign or the sign of your grade" kerux (passes to the south and faces the dadouchos who turns south holding up the lamp "all face south" d

be turned light unto thee! thine is the air with its movement! thine is the fire with its flashing flame! thine is the water with ebb and flow! thine is the earth with its enduring stability (makes a cross over the altar with the lamp. hegemon keeps the lamp "all give the neophyte grade sign toward the altar" imperator "by the power and authority vested in me, i confer the new password. it is" 5 (hierophant, taking the rose, quits his throne, which is taken by the imperator. hierophant then goes to the east of the altar and lays down the rose. he returns to the east and lays down his lamen and cloak at the foot of the throne, and takes his place in the east as a member of the temple (in the same manner the hiereus sets down the cup, hegemon the lamp of the kerux, stolistes the paten, dadou

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

(vessels. abo is male and is highly creative. his demonic nature is such that he is not definitive but instead seeks to create all manner of bod es. his impetuous desire to create new forms coupled with the power of solidilication given by isis causes the chaotic and ceaseless creation of forms in this square. step 10. the astrological force working here is taurus, and the tarot influence is the hierophant. this force adds to the constant precipitat on into form that characterizes this square. step 11. after observing the square sufficiently, return to your physical body using the closing of the veil and then employ the banishing pentagram and hexagram of air. be sure to record your experiences in your magical diary. 130 ritual outline for a journey to square a of pali in fire of fire use

nd the beast and their ultimate union. this is shown in the number 314 which is equal to ia-idon- toant meaniing "all powerful uniion. this mystical union is none other than the great work. also 314= 157x2 where 157 is the number for zorge which can mean love, friendship or kindness, and the number for batawah, the king of the watchtower of air. the formula of kal is expressed in its letters: the hierophantof taurus (a) with the fire of judgement (k) on his left and the chariot of cancer (l) on his right.in other words, it is the formula of consciousness acting through proper discrimination. the beast is the developing spiritual consciousness within you, the magician. this consciousness acts according to iits perceptions which change as spiritual iinsightgrows. kal is the way of white magi

magi-cal sense. also 96= 48x2, where 48 is the number for talho which means "cup" the cup symbolism explains the passive nature of this formula. aiq bkr reduces 96 to 6, the number for life. iao is the formula for a passive acceptance of life in the sense of karma-less action. the formula of lao is that spiritual/magical capability (temperance/art in sagittarius) together with spiritual insight (hierophant in taurus) will result in the best karma (justice in libra. the formula is therefore one to use to improve one's karmic burden. the letters gon, un, med are written, 178 the formula of qaa we made us a temple of stones in the shape of the universe, even as thou didst wear openly and i concealed. aleister crowley, liber vii the enochian word qaa, pronounced qah-ah, is comprised of the fi

r mula of vrelp because 52x 13=676 (see the formula o vrelp. the following are hints for understanding this formula: 52x2= 104= mal (arrow) 52x3= 156= damploz (variety) 52x4= 208= saetharzi (in peace) 52x5= 260= fisismoz (to act with joy) the letters of the word qaa suggest that true creation is the magical process of the hanged man in 178 179 water followed by a double dose of spiritual insight (hierophant in taurus. thus creation under the formula qaa implies the conscious giving of oneself. the letters ger, un, un are written: 180 the formula of kika let me go back into the world; yea, back into the world. aleister crowley, liber vii the enochian word kika, pronounced key-kah, is comprised of the first letters of the words, kafafam ia komselha ap which means "the enduring truth of the c

is 174 which is the number for olora which means "man" the number 666 is also equal to iakhoronzon which means "the truth of khoronzon" where khoronzon is the archdemon of the abyss. the exact nature of this formula is expressed by the letters themselves: your judgement (the fire of judgement/aeon) should 181 be couched in experience (temperance/art of sagittarius) in order to have true insight (hierophant in taurus. this formula expresses the scientific attitude of tempering judgment with actual experience in order to see things without prejudice. two sigils for kika from the watchtower of earth are: the letters veh, gon, veh, un are written: 182 the formula of toog 0 my beautifulgod! i swim in thy heartlike a trout in the mountain torrent. aleister crowley, liber vii the enochian word t

GREY W G CONDENSATION OF KABBALAH

- 10 8- 9 8- 10 9- 10 crown- wisdom crown- understanding crown- beauty wisdom- understanding wisdom- mercy wisdom- beauty understanding- severity understanding- beauty mercy- severity mercy- beauty mercy- victory severity- beauty severity- glory beauty- victory beauty- glory beauty- foundation victory- glory victory- foundation victory- kingdom glory- foundation glory- kingdom foundation- kingdom hierophant hermit star judgment emperor temperance death hanged man justice strength empress blasted tower devil lovers chariot sun wheel of fortune priestess the world magician the fool moon kabbalists were not content to drift towards divinity like most of mankind. they wanted an organised and arranged scheme of doing so, and moreover a scheme of which they were intentionally aware.whatever god

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

lor of the corda fratres, italy.sri sobhita. symbolic great white lodge. tibet .rex, universitatis illuminati.fellow, andhra university india.chancellor, rose-croix university (set biographical reference on page 125 [10] mrs. may banks-stacey co-founder and first grand matre in u.s.a (see biographical reference on page 123 [11] master kut-hu-mi, the illustrious d. g. m. of tibet (bod-yul) beloved hierophant of the r.c [12] robert fludd robert fludd (1574-1637. english physician, mystic philosopher, and rosicrucian apologist. fludd wrote the brief apology for the fraternity of the rosy cross and other treatises wherein he zealously defended the rosicrucians of his time [13] isaac newton sir isaac newton (1642-1727).english natural philosopher and rosicrucian. newton, a genius in the worlds

peaking is for the purpose of ultimately being admitted, by cosmic initiation, into the symbolic great white brotherhood, that herein the master will [145] appear to the student who is ready, to take him under personal instruction, and lead him (or her) on to higher development, where, someday, mastership in the great white brotherhood is certain, and assignment to service as imperator, magus, or hierophant in some phase of the work on earth will then bring affiliation with the great white lodge. how is such instruction given by the personal master? it is, truly, personal, and is given through the media of the cosmic. in other words, it becomes what is generally referred to as cosmic illumination, or cosmic consciousness, for at certain hours, days, or weeks of one's life one becomes consc

HELENA BLAVATSKY THE KEY TO THEOSOPHY

an have of the fact is that every ancient religious, or rather philosophical, cult consisted of an esoteric or secret teaching, and an exoteric (outward public) worship. furthermore, it is a well-known fact that the mysteries of the ancients comprised with every nation the "greater (secret) and "lesser (public) mysteries-e.g, in the celebrated solemnities called the eleusinia, in greece. from the hierophants of samothrace, egypt, and the initiated brahmins of the india of old, down to the later hebrew rabbis, all preserved, for fear of profanation, their real bona fide beliefs secret. the jewish rabbis called their secular religious series the merkabah (the exterior body "the vehicle" or, the covering which contains the hidden soul-i.e, their highest secret knowledge. not one of the ancien

ples, such as the egyptians, greeks, or romans, anything but priestly imposture. even the rosicrucians were no better than half lunatics, half knaves. numerous books have been written on them; and tyros, who had hardly heard the name a few years before, sallied out as profound critics and gnostics on the subject of alchemy, the fire-philosophers, and mysticism in general. yet a long series of the hierophants of egypt, india, chaldea, and arabia are known, along with the greatest philosophers and sages of greece and the west, to have included under the designation of wisdom and divine science all knowledge, for they considered the base and origin of every art and science as essentially divine. plato regarded the mysteries as most sacred, and clemens alexandrinus, who had been himself initia

istian writer, justin martyr, in his first apology, calls his coreligionists chr stians "it is only through ignorance that men call themselves christians, instead of chr stians" says lactantius the terms christ and christians, spelt originally chr st and chr stians, were borrowed from the temple vocabulary of the pagans. chr stos meant, in that vocabulary "a disciple on probation" a candidate for hierophantship; who, when he had attained it, through initiation, long trials and suffering, and had been anointed (i.e "rubbed with oil" as initiates and even idols of the gods were, as the last touch of ritualistic observance, was changed into christos-the "purified" in esoteric or mystery language. in mystic symbology, indeed, christes or christos meant that the "way" the path, was already trod

ded by intelligent forces under an immutable law. therefore, while the occultists and theosophists believe thoroughly in the doctrine of evolution as given out by kapila and manu, they are emanationists rather than evolutionists. the doctrine of emanation was at one time universal. it was taught by the alexandrian, as well as by the indian philosophers, by the egyptian, the chaldean, and hellenic hierophants, and also by the hebrews (in their cabala, and even in genesis. for it is only owing to deliberate mistranslation that the hebrew word asdt was translated "angels" from the septuagint, while it means emanations, aeons, just as with the gnostics. indeed, in deuteronomy the word asdt or ashdt is translated as "fiery law" whilst the correct rendering of the passage should be "from his rig

e significance given to it in christian orthodoxy. hermas an ancient greek writer, of whose works only a few fragments now remain extant. hierogrammatists (gr) the title given to those egyptian priests who were entrusted with the writing and reading of the sacred and secret records. the "scribes of the secret records" literally. they were the instructors of the neophytes preparing for initiation. hierophant from the greek hierophantes, literally "he who explains sacred things" a title belonging to the highest adepts in the temples of antiquity, who were the teachers and expounders of the mysteries, and the initiators into the final great mysteries. the hierophant stood for the demiurge, and explained to the postulants for initiation the various phenomena of creation that were produced for

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

all. i enclose a small piece of dhoop or incense. there is enough for about twice burning. roll it into shape of a pastille [small diagram] something like that. present my respectful remembrances to mrs gardner and believe me, chacombe vicarage 14 march 1889 2 22 thealchemist of the golden dawn warrant, portman described himself as 'm mber of the n n h d.egree of the august order of light. grand hierophant presldm in the west grand master of the order of the sacred crown, pnnce of kether in the circle of adepts, myajolah or grand master of the andamanese, arch censor indra, an.d sponsor ketu] i indostan of the royal oriental order of sikh .and t?e sat b hal, gra d representative of the primitive and ongmal rite of phremasonry m bengal, madras and burmah. representative of the antient. and

HP LOVECRAFT A DARK LORE

t interpreting complex figures in an instant was veritably awesome. at times there appeared almost ugly reports of my power to influence the thoughts and acts of others, though i seemed to have taken care to minimize displays of this faculty. other ugly reports concerned my intimacy with leaders of occultist groups, and scholars suspected of connection with nameless bands of abhorrent elder-world hierophants. these rumours, though never proved at the time, were doubtless stimulated by the known tenor of some of my reading- for the consulltation of rare books at libraries cannot be effected secretly. there is tangible proof- in the form of marginal notes- that i went minutely through such things as the comte d'erlette's cultes des goules, ludvig prinn's de vermis mysteriis, the unaussprechl

INFERNAL UNION

of his creative will, his essence, is that of both creation and destruction; the sun, of fire and force. these qualities are eluded to by the number that samael shares in common with both pan and baphomet,131. the references to sex and death in liber oz refers to this very 2 essence, oz as it is called .his gift is that of wisdom and knowledge of the earth (said by kenneth grant to be the reverse hierophant in this regard. in our practice, samael is the king of witchblood, the guardian of the gateway which is access to all other fallen angels and watchers. he is the subprince or shadow and fire of lucifer in the east being air. lilith is in jewish folklore, the first eve or wife of adam. she refused adams advances and attempts to subvert her power, independence and inherent equality. she w

ISIS UNVEILED

leooids of oiriitimiity 63 chapter n christian crimes and heathen virtues so t eeiies tt catherine of medida 5s occult aria practised by the clemt 69 tntijcbumintp and auto-tuhfi ocutot children 62 lgring cathdic saints 74 n t^iboii* of missionaries in india and china 79 sacrilqpou* tricks of catholic clergy 82 fuii k kabalist 91 peter not the founder of the roman dinrdi 91 strict lives of pagan hierophants 98 hl^ dwntctct of ancient 'mysteries' 101 jacouiot's account ol hiudd faldrs 103 christian symbolism derived from fbauic worship 109 hindu doctrine of the pitns, 114 "brahmanic spirit-dinununion dangers of u digitizecoy google contents chapter m ditisioi^ amongst the early christiai>k beaemblance between eariy chrotianity and boddhiun 12 iwer oeyex la rome 12 meanibg ot 'naiw' and 'na

in this appendix prof. alexander witdo' voy justly remarks as follows "we presume that the apostle of the circumcision, as paul, his great rival, styles him, was never at the impenal city, nor had a successor there, not even in the ghetto. the 'chair of peter' therefore, is tacred rather than apostolical. its sanctity proceeded, however, from the esoteric rdigiod c^ the former times of rome. the hierophant of the mysteries probably oc- cupied it on the day of initiations, when exhibiting to the candidates the petroma (atone tablet containing the last revelation made by the hioiqihsnt to the neophyte for initiation" digitizecoy google 26 isis vnvbilbd that were on the other side ot the flood, or the gods of the amorites, in whose land ye dwell'"hie science of religion" wrote max mutler in

same. the very same temples, the very same images, which were once consecrated to jupiter and the other demons, are now consecrated to the virgin mary and the other saints. ajmost the whole of paganism is con- verted and api^ed to popery" why not be impartial and add that a good portion of it was adopted by protestant religions also? even the apostolic designation peter is from the mysteries. the hierophant or supreme pontiff bore the chaldaean title idd, peter, or in- terpreter. the names ptoft, peth'r, the residence of balaam, patara, and patraa, the names of oracle-cities, pattret or pcderaa and, perhaps, 42. booamy, in la biuiolhiqiu faltxandris, laya "thirty yewa lata" but uie heibytcr p. oodus, who wu an eye-witncaa, atyt "twenty yean (flwt. adt. pagmtot, vi, 15, p. 421. 43. since th

it now, till 300 years after the period of apostles^ and the zohar and other kabalistic books are found to belong to the first centtuy before our era, if not to be far older still. the gnostics entertained many of the essenean ideas; and the esaenes had their 'greater' and 'minor' mysteries at least two cen- turies before our era. they were the itarim or initiates, the descendants of the egyptian hierophants, in whose country they had been settled for several centuries before they were converted to buddhistic monas- ticism by the missionaries of king asoka, and amalgamated later with the earliest christians; and they existed, probably, before the old egyptian temples were desecrated and ruined in the incessant in- va^ons of persians, greeks, and other conquering hordes. the hiero- phants h

missionaries of king asoka, and amalgamated later with the earliest christians; and they existed, probably, before the old egyptian temples were desecrated and ruined in the incessant in- va^ons of persians, greeks, and other conquering hordes. the hiero- phants had their atotwment enacted in the mystery of initiation ages before the gnostics, or even the essenes, had appeared. it was known among hierophants as the baptism of bixx>d, and was considered not as an atonement for the 'fall of man' in eden, but simply as an ex- piation for the past, present, and future sins of ignorant but nevertheless polluted mankind. the hierophant had the option of offering eitb^ his pure and sinless life as a sacrifice for his race to the gods whom he hoped to rejoin, or an animal victim. the former [mode

KETAB E SIYAH

e, one; are not they the ox, and none by the book? 49. abrogate are all rituals, all ordeals, all words and signs. ra-hoor- khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating. 50. there is a word to say about the hierophantic task. behold! there are three ordeals in one, and it may be given in three ways. the gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest. thus ye have star& star, system& system; let not one know well the other! 51. there are four gates to one palace; the floor of that palace is of silver and gold; lapis lazuli& jasper are there;

? because thou wast the knower, and me. 14. now let there be a veiling of this shrine: now let the light devour men and eat them up with blindness! 15. for i am perfect, being not; and my number is nine by the fools; but with the just i am eight, and one in eight: which is vital, for i am none indeed. the empress and the king are not of me; for there is a further secret. 16. i am the empress& the hierophant. thus eleven, as my bride is eleven. 17. hear me, ye people of sighing! the sorrows of pain and regret are left to the dead and the dying, the folk that not know me as yet. 18. these are dead, these fellows; they feel not. we are not for the poor and sad: the lords of the earth are our kinsfolk. 421 19. is a god to live in a dog? no! but the highest are of us. they shall rejoice, our ch

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

would be inexplicable but for the fact that the great powers behind evolution have taken an interest in the matter, and gradually brought people back to the true lines when they had swerved somewhat away from them. this business was always in the hands of the chohan of the seventh ray, for that is the ray most especially connected with ceremonial of all kinds, and its head was always the supreme hierophant of the mysteries of ancient egypt. the present holder of that office is that master of the wisdom of whom we often speak as the comte de s. germain, because he appeared under that title in the eighteenth century. he is also sometimes called prince rakoczi, as he is the last survivor of that royal house. exactly when he was appointed to the headship of the ceremonial ray i do not know, b

reat confusion and contradiction among the various accounts. we have ourselves devoted a good deal of investigation and research to this matter, and i have published some of its results in the book just mentioned, glimpses of masonic history. 86. much of the ancient wisdom has been allowed to slip into oblivion, and so some of the true secrets were lost to the great body of the brn. but among the hierophants of the great white brotherhood the true secrets have ever been preserved, and they will always reward the search of the really earnest mason. we, of these later sub-races, may prove ourselves just as unselfish and capable of just as good work for our fellowmen as were the people of old. indeed, we ourselves may well be those men of old, come back in new bodies, and bringing with us the

even among those few there can have been but a handful who had the least conception of what they had received, or of the powers given into their hands. most of those to whom it comes probably regard it as chiefly an administrative degree, and have no idea that it has a spiritual side at all. the actual conferring of the degree is a very splendid experience when seen with the inner sight; for the hierophant of the mysteries (the h.o.a.t.f) stands above or beside the physical initiator, in that extension of his consciousness which is called the angel of the presence. if the recipient of the degree happens to be already an initiate, the star (called in egypt the star of horus) which marks the approval of the one initiator once more flames out above him in all its glory; while in any case the

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ngers of so serious a nature that it was considered necessary first to submit the candidate to severe trials of his courage and self-command. 122. in the early days of the mysteries, living pictures were materialized by the priests before the eyes of the candidate, so that he was enabled to see for himself what lay on the other side of death. in later days, when there was less knowledge among the hierophants, elaborate mechanical devices were shown to him, representing the realities of the astral world as far as such resources would allow. still later, the characteristic points of these pictures were reproduced in a system of symbolic ceremonies, the main outline of which has come down to us today in the initiation ceremony of masonry, although in some obediences only a mere vestige of the

he quickening of the inner life in response to the power poured down from on high. the s n of the degree is often found in egyptian paintings, and is exactly the same as is in use among craftsmen to-day. as in the first degree, an average of seven years was also spent in the mysteries of serapis, at the end of which candidates who had passed a far more searching examination, and had satisfied the hierophants that they were ready for further teaching, were eligible for the third degree. 138. the mysteries of osiris 139. the third degree was called in egypt the mysteries of osiris; it corresponds to the degree of m.m. in our modern craft system. apuleius describes osiris as: the more powerful god of the great gods, the highest of the greater, the greatest of the highest, and the ruler of the

acramental power to transmit to the lodge of which he is a part; the course of training through successive offices was and is therefore of inestimable value in acquiring an all-round development of character. at the apex of the ancient craft system, the degree of i.m. existed, which gave a far fuller power than had been conferred even in the mysteries of osiris, and enabled the master to become a hierophant of the mysteries in his turn, able to instruct and advance his brn. in the secret wisdom of egypt. in ordinary cases this splendid position was gained only late in life, and by the time the master had ruled his lodge he had had a most valuable training, that well might advance the course of his evolution more than several ordinary lives. 162. the same succession has been transmitted to

onry to-day, and every i.m. is in possession of the power of the egyptian priests of old; though it is certainly true that if he possessed also the knowledge of the egyptian priests he could make far better use of the power. 163. the higher grades of the mysteries 164. beyond the teaching and training which were given in the mysteries, classified in the three degrees which we have considered, the hierophants also made it their work to instruct and guide aspirants who had proved themselves fit for still further progress. we cannot say that there were in egypt any organized degrees beyond the third, that of osiris; but there was individual teaching, which led to the acquisition of still greater powers, and to the formation of links with beings at still higher levels. 165. the higher degrees

e sovereign grand inspector-general with the spiritual king of the world himself- that mighty adept who stands at the head of the great white lodge, and in whose strong hands lie the destinies of earth and awakens the powers of the triple spirit as far as these can as yet be awakened. the actual conferring of the degree was and is a very splendid experience when seen with the inner sight; for the hierophant of the mysteries (who in these modern days is the h.o.a.t.f, stands above or beside the initiator in that extension of his consciousness which is called the angel of the presence. if the recipient of the degree happens to be already an initiate the star (called in egypt the star of horus) which marks the approval of the one initiator once more flames out above him in all its glory; whil

LIBER 777

the 4 eights violet purple 9 pure or clear i. the 4 nines indigo 1010 resplendent i. the 4 tens empresses or princesses yellow 11 scintillating i. the fool [swords] emperors or princes bright pale yellow 12 i. of transparency the juggler yellow 13 uniting i. the high priestess blue 14 illuminating i. the empress emerald green 15 constituting i. the emperor scarlet 16 triumphal or eternal one the hierophant red orange 17 disposing one the lovers orange 18 i. of the house of influence the chariot amber 19 i. of all the activities of the spiritual being strength yellow, greenish 20 i. of will hermit green, yellowish 21 i. of conciliation wheel of fortune violet 22 faithful i. justice emerald green 23 stable i. the hanged man [cups] queens. deep blue 24 imaginative i. death green blue 25 i. o

LIBER ALEPH

ow herefore, o my son, comprehending this mystery by thine intelligence, i will write further unto thee of these your beasts of power. f the book of wisdom or folly 153 ef de tauro (of the bull) oncerning the bull, this is thy will, constant and unwearied, whose letter is vau, which is six, the number of he sun. he is therefore the force and the substance of thy being; but besides this, he is the hierophant in the taro, as if this were said .that thy will leadeth thee unto the shrine of light. and in the rites of mithras the bull is slain, and his blood poured upon the initiate, to endow him with that will and that power of work. also in the land of hind is the bull sacred to shiva, that is god among that folk, and is unto hem the destroyer of all things that be opposed to him. and his god

LIBER CHANOKH

f the path of tau, and thence to the hebrew letter and tarot card corresponding: thus row column attributions fire a puer h iv. the emperor water d populus j vii. the chariot air g puella l viii. justice fire (cardinal signs) earth j carcer o xv. the devil fire e fortuna minor f xi. strength water h rubeus n xiii. death air k tristesia x xvii. the star water (fixed signs) earth b amissio w v. the hierophant fire i acquisitio s xiv. temperence water l laetitia q xviii. the moon air c albus z vi. the lovers air (mutable signs) earth f conjunctio y ix. the hermit fire b cauda draconis c xx. the last judgement water c via m xii. the hanged man air d fortuna minor a 0. the fool earth (elements) earth (e) caput draconis t xxi. the universe (if using the book of thoth attributions, exchange h and

LIBER CXX

f initiation of adepti (it is explicitly stated that there shall be no form of initiation for magisters. schedule c: gives the conditions by which magisteri appoint adepti to help zelators, and notes that the general plan of the o.t.o. is to be put before all members of the order( of thelemites. ritual cxx called "of passing through the tuat. 23(1,1 (members assembled, clothed, throned) enter the hierophant (all rise and salute him) the "ceremony of recognition" followeth. but all, or one, shall show on entering the temple the mark of the beast lest the guardian of the temple be hasty with them. all words and numbers affirmed (crieth the hierophant or magus "abrahadabra. hail unto thee, heru-ra-ha, ra-hoor, abrahadabra lord of the day! the dark of the sun is sunk in the waters of amentet

the officers are three in number, invisible are ta-nech for nuit, bes-n-maut for hadit. thence cometh forth visable, the lowest point of the red triangle of our order, ankh-f-n-khonsu for ra- hoor-khuit. the ceremony is to join the candidate, or ego, with him. the officer is also tem, to open, ra to close; kephra, to admit, and ahathoor, to seal the grade. he is thus the pentagram in himself. the hierophant. his dress is that of the magus described by abramelin. the wand is in his hand; but the spear and sword are ready. the candidate, dresses as is his custom, fasts for four and twenty hours. before the admission he eats a full meal. then the officer, approaching sayeth "hail! hail unto thee o tum, who comest forth from the abyss of water! hail unto thee, who shinest with double splendour

LIBER DCCCLX JOHN ST

(p.s..doubt has arisen about this perfume, as to whether there was not a commonplace cause. on the balance of the evidence, carefully considered, one would pronounce for the mystic theory) one should add a curious omen. on sitting down for the great struggle (11.14) john st. john found a nail upon the floor, at his feet. now a nail is vau in hebrew, and the tarot trump corresponding to vau is the hierophant or initiator.whereby is o. m. greatly comforted. so poor a thing hath he become! even as a little child groping feebly for the breast of its mother, so gropeth thy little child after thee, o thou self-glittering one! 12.55. he hath read through days viii. and ix. he is too tired to understand what he reads. he will, despite of all, do a little pr.n.y.ma, and then sleep, ever willing ado

LIBER LIBERI VEL LAPIDIS LAZULI

inst the lord of the gods. 36. so still we race! 37. thou wast like a flake of snow falling in the pineclad woods. 38. in a moment thou wast lost in a wilderness of the like and the unlike. 39. but i beheld the beautiful god at the back of the blizzard.and thou wast he! 40. also i read in a great book. 41. on ancient skin was written in letters of gold: verbum fit verbum. 42. also vitriol and the hierophant fs name v.v.v.v.v. svb figvra vii 17 43. all this wheeled in fire, in star-fire, rare and far and utterly lonely.even as thou and i, o desolate soul my god! 44. yea, and the writing it is well. this is the voice which shook the earth. 45. eight times he cried aloud, and by eight and by eight shall i count thy favours, oh thou elevenfold god 418! 46. yea, and by many more; by the ten in

LIBER LIBRAE

use of them, for in them is strength, and by their means is a pathway opened unto that light. 3. how should it be otherwise, o man, whose life is but a day in eternity, a drop in the ocean of time; how, were thy trials not many, couldst thou purge thy soul from the dross of earth? is it but now that the higher life is best with dangers and difficulties; hath it not ever been so with the sages and hierophants of the past? they have been persecuted and reviled, they have been tormented of men; yet through this also has their glory increased. 4. rejoice, therefore, o initiate, for the greater thy trial the greater thy triumph. when men shall revile thee, and speak against thee falsely, hath not the master said, gblessed art thou! h? 5. yet, oh aspirant, let thy victories bring thee not vanity

LIBER LVII

precepts of the law. the divine 7 in its most material aspect. 72. dsj, mercy. the number of the shemhamphorasch, as if affirming god as merciful. for details of shemhamphorasch, see 777 and other classical books of reference. note especially y+ hy+ why+ hwhy= 72.43 73. hmkj, wisdom. also lmg, gimel, the path uniting kether and tiphereth. but gimel .the priestess of the silver star. is the female hierophant, the moon; and chokmah is the logos, or male initiator. see liber 418 for more information on these points, though rather from the standpoint of part ii. 78. alzm, the influence from kether. the number of the cards of the tarot, and of the 13 paths of the beard of macroprosopus.44 also sawya, the messenger.45 see part ii. 80. the number of p, the .lightning-struck tower. of the tarot. 8

LIBER LXVII THE SWORD OF SONG

amount of mere absence of meaning. the main satire is of course on the .chymical marriage of christian rosencreutz. a few only of the serious problems are elucidated in footnotes. 1 i.e. when 118= change, a ferment, strength. also= before he was 120, the mystic age of a rosicrucian. 2 her-shell= herschell, or uranus, the planet which was ascending (in leo) at crowley.s birth. 3 vau and gimel, the hierophant and high-priestess in the tarot. hence .from his castle of ug. means .from his initiation. we cannot in future do more than indicate the allusions. 4 the kerubim. 5 see table of correspondences [a table of correspondences was intended to appear as an appendix to the first volume of crowley.s collected works. it is not in the 1970s reprint from which i am working, and may not have been i

se twins of rape. one was above them, joining their hands .that is well. said our father, and for seven nights he slept in seven starry palaces, and a sword to guard him. note well also that these children, and those others, are two, being four. and on the sixth day (for the seven days were past) he rose and came into his ancient temple, a temple of our holy order, o my brethren, wherein sat that hierophant who had initiated him of old. now read he well the riddle of the goat (blessed be his name among us for ever! nay, not for ever, and therewith the teacher made him a master of sixfold chamber, and an ardent sufferer toward the blazing star. for the sword, said the teacher, is but the star unfurled.2 and our father being cunning to place aleph over tau read this reverse, and so beheld ed

LIBER MMCMXI NOTE ON GENESIS

written in the ordinary of the mass: the priest goeth unto the south of the altar and prays .o agnus dei! qui tollis.qui tollis peccata mundi.dona nobis pacem. and this fire, this lamb of god, is aries, symbol of the dawning year: whose colour also is as the red fire, and which is the head of the fiery triplicity in the zodiac. so also in the grade of neophyte in the order of the golden dawn the hierophant weareth a robe of flame-scarlet as symbolic of the dawn. note..it may be objected to this enunciation of the colours that y, the father, is fire; that h, the mother, is water; that w, the son, is air, and yellow instead of red. this also is true, but it relates to the governance of the elemental kingdoms, which are in the astral worlds, and whose monads are on the descending arc of life

LIBER SAMEKH

opposites (a) the fixed and the volatile (b) the unmanifested and the manifest; and (c) the unmoved and the moved. otherwise, the negative and the positive in respect of matter, mind and motion. line 5 he acclaims his angel as ghimself made perfect h; adding that this individuality is inscrutable and inviolable. in the neophyte ritual of g d (as it is printed in equinox i (2, for the old aon) the hierophant is the perfected osiris, who brings the candidate, the natural osiris, to identity with himself. but in the new aon the [see al ii, 22] any such formula should be used only when the adept has full knowledge based on experience of such matters. liber samekh svb figvra dccc 12 hierophant is horus (liber ccxx i, 49* therefore the candidate will be horus too.13 what then is the formula of t

horus! for know this, that the name iaf in its most secret and mighty sense declareth the formula of the magick of the beast whereby he wrought many wonders. and because he doth will that the whole world shall attain to this art, he now hideth it herein so that the worthy may win to his wisdom. let i and f face all* yet ward their a from attack. gthe hermit h to himself, gthe fool h to foes, gthe hierophant h to friends. nine by nature, naught by attainment, five by function, in speech swift, subtle and secret; in thought creative, unbiased, unbounded; in act gentle, patient, persistent. hermes to hear, dionysus to touch, pan to behold! a virgin, a babe, and a beast! a liar, an idiot, and a master of men* if we adopt the new orthography viaov (book 4, part iii, chap. v) we must read gthe s

, unbiased, unbounded; in act gentle, patient, persistent. hermes to hear, dionysus to touch, pan to behold! a virgin, a babe, and a beast! a liar, an idiot, and a master of men* if we adopt the new orthography viaov (book 4, part iii, chap. v) we must read gthe sun.6.the son h etc, for gall h; and elaborate this interpretation here given in other ways, accordingly. thus o (or f) will not be gthe hierophant, h but gthe devil h.the eye.baphomet, etc, gfifteen by function h instead of gfive h, etc, and gin act free, firm, aspiring, ecstatic, h rather than ggentle, h etc. as in the present text. liber samekh svb figvra dccc 26 a kiss, a guffaw, and a bellow; he that hath ears to hear, let him hear! take ten that by one, and one that is one in three, to conceal them in six!27 the wand to all c

altar. traditionally 44 inches high with a 22 inch square base. standing exactly on the malkuth square. 13 in a copy of the goetia with notes to the preliminary invocation by gerald yorke, some transcribed from crowley fs personal copy, others of uncertain provenance (possibly summarised by yorke from samekh, indeed, a note to the corresponding line runs: gosorronophris= the perfected osiris. the hierophant in the g.d. neophyte ritual. but for those who accept qelhma variation, the formula is of horus. evergrowing child, not dying god. candidate is horus& the perfected horus is ra hoor khuit. h 14 see parsifal for this symbolism. 15 the greek spelling in the original enumerates to 915, 3 5 61. 16 there is no obvious reference to any gmagical race h in any of the oaths of a a grades up to a

ideth not, and around thee darts the lightning flame and all things appear amid thunders. 199: when thou shalt behold that holy and formless fire shining flashingly through the depths of the universe: hear thou the voice of fire( gall the phantasms are vanished h is possibly a gloss by someone in the g.d (the phrase appears in the golden dawn practicus ritual in the course of a long speech by the hierophant consisting of extracts and paraphrases from the oracles, on gno longer is visible unto thee c the earth abideth not h; it is not in the westcott edition. 32 crowley, tannhauser, act iv, scene ii. emphasis added in mtp. 33 g c we fll tear your soul apart h. the lead cenobite in hellraiser. 34 c until the angel finally gets sick of playing nice and knees him in the groin. vide genesis xxx

LIBER SEPTEM REGUM SANCTORUM

th the fourth in the east (iii) a dais of seven steps in the east, beyond the station of sol, with a throne atop it, and (iv) a small side room, a dark dungeon. 2 they should also have appropriate masks and weapons. 3 see the golden dawn adeptus minor ritual. 4 the traditional emblems of osiris. the scourge was probably a flail used for threshing grain. the script also has one speech given by the hierophant who is mentioned nowhere else. 2 (note: this ceremony can be adapted for working by two officers, the hegemon assuming each time a different coloured cloak& the appropriate god-form. but it is most desirable that the full complement of nine should assist) hail unto thee, osiris, triumphant, lord of amennta, lord of enenet! hail unto thee, all glorious sun of mercy& justice, upon whose h

t he makes his way& they fall one by one; the seventh upon the second step, the sixth upon the third, the fifth upon the fourth, the fourth upon the fifth, the third upon the sixth, the second upon the seventh& the first at the foot of the throne. the aspirant passes over their bodies& takes his seat. they then, each from his place, adore him while the two officers support him on either side& the hierophant addresses him: frater_ this day have i symbolically placed thee in the seat of a brother of the a\a. see to it that thy life truly reflect this gradual conquest of the powers7 of the seven& never forget that thy path is the path of osiris,8& that osiris is a black god. they then conduct him from the temple) after the seven hours are past, the aspirant is rescued by osiris, the black off

nsidered this a mystery pertaining to a higher degree than probationer; e.g, only giving liber legis to zelators, and believed that even in the on of horus, the formula of osiris still needed to be assimilated before it could be transcended; further, note that in this ritual it is the hiereus who represents osiris, wheras in the g.d. the hiereus was horus in the avenger of the gods aspect and the hierophant osiris; so in fact, they have been changed ovn liber stella rvbea a secret ritual of apep, the heart of iao-oai, delivered unto v.v.v.v.v. for his use in a certain matter of liber legis, and written down under the figure lxvi v a a publication in class a imprimatur: n. fra. a a 1 1. apep deifieth asar. 2. let excellent virgins evoke rejoicing, son of night! 3. this is the book of the mo

LIBER V

strils. 3. let him touch the centre of his breast, and his solar plexus, crying, therion! 4. let him draw his thumb from left to right across his breast, at the level of the sternum. 5. let him touch the svadistthana, and the muladhara chakkra, crying, babalon! 6. let him draw his thumb from right to left across his abdomen, at the level of the hips (thus shall he formulate the sigil of the grand hierophant, but dependent from the circle) the asseveration of the spells. 1. let the magician clasp his hands upon his wand, his fingers and thumbs interlaced, crying latsal! ehma! fiaof! aaph! aumn (thus shall be declared the words of power whereby the energies of the aeon of horus work his will in the world) the proclamation of the accomplishment. 1. let the magician strike the battery: 3-5-3

LIBER V VEL REGULI

ostrils. 3. let him touch the centre of his breast, and his solar plexus, crying therion! st 4. let him draw his thumb from left to right across his breast at the level of the sternum. 5. let him touch the sv.dis.t.h.na. and the m.l.dh.ra cakra, crying babalon! 6. let him draw his thumb from right to left across his abdomen, at the level of the hips (thus shall he formulate the sigil of the grand hierophant, but dependent from the circle) the asseveration of the spells. 1. let the magician clasp his hands upon his wand, his fingers and thumbs interlaced, crying lashtal! fiaof! aumgn!1 (thus shall be declared the words of power whereby the energies of the aon of horus work his will in the world) the proclamation of the accomplishment. 1. let the magician strike the battery: 3.5.3, crying ab

LIBER XCV THE WAKE WORLD

rays of light, and everything is all harmony and beauty below, and crowned about with the crown of twelve stars, which is the only way you can put it into dream talk. now you don.t need to struggle to go on any more, because you know already that all the house is one palace, and you move about in your own wake world, just as is necessary. all the paths up to the second house open.the path of the hierophant with the flaming star and the incense in the vast cathedral, and the path of the mighty ruler, who governs everything with his orb and his crown and his sceptre. there is the path of the queen of love which is more beautiful than anything, and along it my own dear lover passes to my bridal chamber. then there are the three ways to the holy house of the old king, the way by which he is j

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

d (and has) not only its state religion, but another into which the philosophic elect alone have gained entrance. many of these ancient cults vanished from the earth without revealing their secrets, but a few have survived the test of ages and their mysterious symbols are still preserved. much of the ritualism of freemasonry is based on the trials to which candidates were subjected by the ancient hierophants before the keys of wisdom were entrusted to them. few realize the extent to which the ancient secret schools influenced contemporary intellects and, through those minds, posterity. robert macoy, 33, in his general history of freemasonry, pays a magnificent tribute to the part played by the ancient mysteries in the rearing of the edifice of human culture. he says, in part "it appears th

his people. the secret processes whereby he was resurrected symbolized those cultures by means of which man is able to overcome his lower nature, master his appetites, and give expression to the higher side of himself. the mysteries were organized for the purpose of assisting the struggling human creature to reawaken the spiritual powers which, surrounded by the flaming click to enlarge a female hierophant of the mysteries. from montfaucon's antiquities. this illustration shows cybele, here called the syrian goddess, in the robes of a hierophant. montfaucon describes the figure as follows "upon her head is an episcopal mitre, adorned on the lower part with towers and pinnacles; over the gate of the city is a crescent, and beneath the circuit of the walls a crown of rays. the goddess wears

k pantheon were said to dwell together. in his initiatory wanderings the neophyte therefore entered chambers of ever-increasing brilliancy to portray the ascent of the spirit from the lower worlds into the realms of bliss. as the climax to such wanderings he entered a great vaulted room, in the center of which stood a brilliantly illumined statue of the goddess ceres. here, in the presence of the hierophant and surrounded by priests in magnificent robes, he was instructed in the highest of the secret mysteries of the eleusis. at the conclusion of this ceremony he was hailed as an epoptes, which means one who has beheld or seen directly. for this reason also initiation was termed autopsy. the epoptes was then given certain sacred books, probably written in cipher, together with tablets of s

hich means one who has beheld or seen directly. for this reason also initiation was termed autopsy. the epoptes was then given certain sacred books, probably written in cipher, together with tablets of stone on which secret instructions were engraved. in the obelisk in freemasonry, john a. weisse describes the officiating personages of the eleusinian mysteries as consisting of a male and a female hierophant who directed the initiations; a male and a female torchbearer; a male herald; and a male and a female altar attendant. there were also numerous minor officials. he states that, according to porphyry, the hierophant represents plato's demiurgus, or creator of the world; the torch bearer, the sun; the altar man, the moon; the herald, hermes, or mercury; and the other officials, minor star

n mysteries, for knowing its principles without being a member of the order he realized that membership would seal his tongue. that the mysteries of eleusis were based upon great and eternal truths is attested by the veneration in which they were held by the great minds of the ancient world. m. ouvaroff asks "would pindar, plato, cicero, epictetus, have spoken of them with such admiration, if the hierophant had satisfied himself with loudly proclaiming his own opinions, or those of his order" the garments in which candidates were initiated were preserved for many years and were believed to possess almost sacred properties. just as the soul can have no covering save wisdom and virtue, so the candidates--being as yet without true knowledge--were presented to the mysteries unclothed, being fi

MEANING OF MASONRY

ame signifying enlightenment) in the "golden ass" of apuleius, when he was permitted to" see the sun at midnight" are instructive instances. so also the exclamation of clement of alexandria, who had been received into the gnostic school" o truly sacred mysteries! o pure light! i am led by the light of the torch to the view of heaven and of god. i become holy by initiation. the lord himself is the hierophant who, leading the candidate for initiation to the li ght, seals him and presents him to the father to be preserved for ever. these are the orgies of my mysteries. if thou wilt, come and be thou also initiated, and thou shalt join in the dance with the angels around the uncreated, imperishable and only true god, the word of god joining in the strain" the mysteries came to an end as public

MORALS AND DOGMA

walk alone, while religion was stationary. it consists of those matured inferences from experience which all other experience confirms. it realizes and unites all that was truly valuable in both the old schemes of mediation--one _heroic, or the system of action and effort; and the _mystical_ theory of spiritual, contemplative communion "listen to me" says galen "as to the voice of the eleusinian hierophant, and believe that the study of nature is a mystery no less important than theirs, nor less adapted to display the wisdom and power of the great creator _their_ lessons and demonstrations were obscure, but _ours_ are clear and unmistakable" we deem that to be the best knowledge we can obtain of the soul of another man, which is furnished by his actions and his life-long conduct. evidence

d himself to be circumcised, that he might be admitted to the secrets of the kabalah, which the prophets ezekiel and daniel, not without some reservations, communicated to him. then, not without some difficulty, he succeeded in being admitted to the egyptian initiation, upon the recommendation of king amasis. the power of his genius supplied the deficiencies of the imperfect communications of the hierophants, and he himself became a master and a revealer. pythagoras defined god: a living and absolute verity clothed with light. he said that the word was number manifested by form. he made all descend from the _tetractys, that is to say, from the quaternary. god, he said again, is the supreme music, the nature of which is harmony. pythagoras gave the magistrates of crotona this great religiou

nifested to the intelligence. here is what is above all the philosophies. this we must believe, under the penalty of never truly knowing anything, and relapsing into the absurd skepticism of pyrrho. the priesthood, custodian of faith, wholly rests upon this basis of knowledge, and it is in its teachings we must recognize the divine principle of the eternal word. light is not spirit, as the indian hierophants believed it to be; but only the instrument of the spirit. it is not the body of the protoplastes, as the theurgists of the school of alexandria taught, but the first physical manifestation of the divine afflatus. god eternally creates it, and man, in the image of god, modifies and seems to multiply it. the high magic is styled "the sacerdotal art" and "the royal art" in egypt, greece

t the augurs. it is so easy to scoff, and so difficult well to comprehend. did the deity leave the whole world without light for two score centuries, to illuminate only a little corner of palestine and a brutal, ignorant, and ungrateful people? why always calumniate god and the sanctuary? were there never any others than rogues among the priests? could no honest and sincere men be found among the hierophants of ceres or diana, of dionusos or apollo, of hermes or mithras? were these, then, all deceived, like the rest? who, then, constantly deceived them, without betraying themselves, during a series of centuries--for the cheats are not immortal! arago said, that outside of the pure mathematics, he who utters the word "impossible" is wanting in prudence and good sense. the true name of satan

balistic meanings of the whole. the symbola architectonica are found on the most ancient edifices; and these mathematical figures and instruments, adopted by the templars, and identical with those on the gnostic seals and abrax, connect their dogma with the chaldaic, syriac, and egyptian oriental philosophy. the secret pythagorean doctrines of numbers were preserved by the monks of thibet, by the hierophants of egypt and eleusis, at jerusalem, and in the circular chapters of the druids; and they are especially consecrated in that mysterious book, the apocalypse of saint john. all temples were surrounded by pillars, recording the number of the constellations, the signs of the zodiac, or the cycles of the planets; and each one was a microcosm or symbol of the universe, having for roof or cei

MOTTA MARCELO THE COMMENTARIES OF AL

is with c capital indicates a hidden technical meaning in the verse. those children are rather big children! they are giants, titans, gargantuas or pantagruels of legend in short, they are babes of the abyss. this is the "grade, or rather, the "going" in which the veil is rent and the mind receives the first impact of the infinite. in this sense, therefore, nuit is appealing to 666 to become the hierophant of the greater mysteries that is to say, the magus of the aeon, the initiator of the masters of the temple. obviously, he must be in chokhmah. 6. be thou hadit, my secret centre, my heart& my tongue! aleister crowley is being 'chosen and the choice is specifically declared: he is to be hadit, that is, simultaneously kether (the centre, chokhmah (the tongue) and binah (the ancient egypti

"energized enthusiasm" book 4, part iii, etc. note the reference to 'not' and 'all. also, the word 'known' contains the root gn 'to beget' and 'to know; while 'concealed' indicates the other half of the human mystery. the 'other half of the human mystery is, of course, woman. aspirants must not fret because the rituals are 'half concealed. those who practice seriously attract the attention of the hierophant and the high priestess, and what is concealed springs forth within them at the time it is needed. also, this 'hidden half may vary according to individual idiosyncrasy. if any rituals had been 'completely' and 'openly' given, we would have dogma, and no doubt a 'church of thelema complete with pope or popess or whatnot, by now. this ain't at all what the doctor ordered, chillun. 35. thi

call it, is simply a phenomenon of accidental and temporary separateness. if you are "walking in darkness, do not try to make the sun rise by self-sacrifice, but wait in confidence for the dawn, and enjoy the pleasures of the night meanwhile. the general allusion is to the equinox ritual of the g. d, where the officer of the previous six months, representing horus, took the place of the retiring hierophant, who had represented osiris. the "general allusion" is nothing of the sort. this verse is a categorical statement, to be taken in the most objective way by any aspirant to initiation. all the rituals, words and signs of past initiatic orders are abrogate. you must not 1 et yourself be conned by any of them. see "the ship. asar and isa are one, that is, they are different forms of the sa

eally more repugnant than its parent, attys worship. it is more a matter of clinical interest for psychiatrists today than a matter for condemnation by thelemites. in his late years, having worked many changes by his magick, he no longer paid attention to it. but he never thought it funny. pathological methods of mysticism are funny only to pathological minds. 50. there is a word to say about the hierophantic task. behold! there are three ordeals in one, and it may be given in three ways. the gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest. thus ye have star& star, system& system; let not one know well the other! these ordeals are general: all aspirants to thelemic initiation must pass through them. the conditions and circumstances

s study of the universe in which we live! at least some tantrists of high initiation and a few of the siva& kali worshippers perceive why the spiritual name of aleister crowley in the hindu initiatic tradition is majiatma guru sri paramahansa shjvaji 'little--30 +10+9+9+30+ 5= 93. hoor-paar-kraat is the fool, and aiwass his minister. this throws light on the function of this ipsissimus. he is the hierophant of the magi, just as 666, his pupil, is, at present, the hierophant of the masters of the temple. 57. invoke me under my stars! love is the law, love under will. nor let the fools mistake love; for there are love and love. there is the dove, and there is the serpent. choose ye well! he, my prophet, hath chosen, knowing the law of the fortress, and the great mystery of the house of god

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

g b v g j. d. the grand college of rites of the u.s.a.minutes of fourth annual convocation, p. e.mimeographed typescript.washington,d.c, feb. c c, b j d g. copy in the archives of the supreme council, d d x, s.j.,washington,d.c. volume j, c a a b b e j the spurious rites of memphis and misraim b f a heredom albert pike& william l. cummings figure b. jacques etienne marconis de negre, j h x,grand hierophant of the rite ofmemphis. from the constitution and general statutes for the government of the ancient and primitive rite of freemasonry. k (new york: excelsior printing co, 1874. the gr and ori e n t of f ranc e and t h e r i t e of memph i s albert pike, 33 x iam not aware that either the rite of mizraim or that of memphis is disposing of its cheap wares within our jurisdiction. in the n

mphis is disposing of its cheap wares within our jurisdiction. in the northern jurisdiction the latter is declared to have assumed a position in relation to the other orders of masonry, that entitles it to a place in a masonic work. the following account is given of its progress and present condition: it was introduced into the united states, november j, b i f g, by j. e. marconis de negre, grand hierophant. he conferred it upon a number of masonic brethren, and established a supreme council, j ath degree with john mitchell at its head. shortly after, a sovereign grand council j eth degree, was instituted in new york,with david mclellan as grand master.but the system, for some reason, did not flourish in this country. in b i f c, harry j. seymour, of new york, who had been one of the earli

auction in paris. every one can judge of the value of a rite in masonry,whose degrees consist only of what can be communicated in an. hour or two-of signs, words and a sounding title, i know one brother who received a patent for all up to the j ath sent to him without his taking them or asking for them; and another who received them in half a minute, up to the j eth, by the pronunciation, by the hierophant of a single short sentence. i append to this address a true account of the origin and progress of this rite of memphis, taken from the masonic monthly published at boston, and which, from investigations long ago made by me, in translating documents connected with the history of free-masonry in france, i can vouch for as true. those who now manage the rite and sell its degrees, in new yo

t. the real deposit of the principles of masonry written in the chaldee language is preserved in the sacred ark of the rite ofmemphis, and in part in the grand lodge of scotland, at edinburgh, and in the maronite convent on mount lebanon. to this extract we subjoin the first article of the organic statutes of the order, from which the rest may be readily imagined: bro marconis de negre, the grand hierophant, is the sole consecrated depository of the traditions of this sublime order. after this it would certainly be superfluous to ask,what are the constitutions or what are those precious documents in the chaldee language that are preserved in the sacred ark of the rite of memphis? the fact is, that they never existed, except in the fertile imagination of the inventor of the rite. it is but

ny with gabriel mathieu marconis (father of marconis de negre, baron dumas, and the marquis de la rogne, founded a lodge of this rite at montauban, on the d ath of april, b i b f; that this lodge was closed oil the hth of march, b i b g (why,we are not told; and that in consequence the archives were confided to the care of the father of marconis, who was appointed (by whom it is not stated) grand hierophant of the order. the falsity of these assertions is easily demonstrated. jacques etienne marconis was initiated into the rite of mizraim, at paris, c bst of april, b i d d, being then twenty-seven years of age. on the same day he received the first thirteen degrees of the rite, for this egyptian ladder was not very difficult to ascend.on the c hth of june of the same year, certain charges

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

system than in regardie's introduction to the original edition of this book contained herein. this extensive and clarifying narrative demands rereading again and again. the golden dawn is a "system" of discovering, dialoguing, and even negotiating with the collective unconscious and is not a religion, philosophy or even a cult. as the candidate is about to take the obligation of the neophyte, the hierophant assures him or her that "there is nothing contrary to your civil, moral, or religious duties in this obligation" furthermore, the hierophant reminds the candidate to respect all religions, for each contains a spark of the divine. the key theme in both the neophyte grade and the ritual of adeptus minor is that of being brought to the light. this light is also referred to as l.v.x. in the

f verbal "orgone" and, in his opinion, it is what worshipped as "god" a jungian may upon individual interpretation. or release of libido. but the magician calls with proper training and dedication, the aid of an outside person regardie had a phenomenal ability efficiently. however, once in 1982 middle pillar technique twice daily result would eventually occur. if this and prolonged rhythmic deep "hierophant"and trust that one's personal intention of sincere effort. several months into my therapeutic placed a copy of crowley's the holy crowley at that time. he asked me to doing so, i mught have a more conscious to the path of tav, the path of saturn, my "dance" with the inner blessedly unfolded ever since! my therapy with regardie ended occasionally in contact with each other. we maintained

that magicians to the modem day inquiring does that student approach and benefit and ritual without the aid of and more importantly, how does the "difference" in the individual's usual that by working assiduously, or as foolishly, misguidedly, it doesn'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 al

unto the sephiroth chokmah and binah in the tree (and unto abba and aima, through whose knowledge alone that of kether may be obtained) even so, the sacred rites of the temple may gradually, as it were, in spiteof himself, lead the neophyte unto the knowledge of his higher self (italics mine) there are several other passages confirmatory of this important set of ideas. one of them relates to the hierophants' wand which "represents him as touching thereby the divine light of kether and attracting through the middle pillar to malkuth" another concerns the so-called banner of the east which "affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the macrocosm so colored as to affirm the action of the fire of the spirit throu

nt hope that meditation and a close examination will be made of the text. now, if we examine these texts carefully, we shall find that we can epitomise in a single word the entire teaching and ideal of those rituals. if one idea more than any other is persistently stressed from the beginning that idea is in the word light. from the candidate's first reception in the hall of the neophytes when the hierophant adjures him with these words "child of earth, long hast thou dwelt in darkness. quit the night and seek the day" to the <36> transfiguration in the vault ceremony, the whole system has as its objective the bringing down of the light. for it is by that light that the golden banner of the inner life may be exalted; it is in light where lies healing and the power of growth. some vague inti

RELIGIOUS TENANTS OF THE YEZIDI

ntertained by some, that they had a secret language of their own, seems to be without foundation. yezd, or sheikh adi, is held by the yezeedees to be the good deity, and to him they offer their worship, which may he divided into two kinds, direct and indirect. the former consists of a few hymns, which are handed down traditionally among the kaww ls, who may be regarded as the sacred musicians and hierophants of the sect. i have heard several of p. 116 these poems repeated, but they differ little in substance from that given above, except that they are shorter, and much more unconnected. the hymns are chanted by the kaww ls at their principal festivals to the sound of flutes and tambourines, which style of worship some among them have learned from the christians to support by a quotation fr

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

uly religious man. before proceeding further, let us define magic in a sentence. magic is the traditional science of the secrets of nature which has been transmitted to us from the magi. by means of this science the adept is invested with a species of relative omnipotence and can operate superhumanly, that is, after a manner which transcends the normal possibility of men. thereby many illustrious hierophants, such as mercurius trismegistus, osiris, orpheus, apollonius of tyana, and others whom it might be dangerous or unwise to name, came after their death to be adored and invoked as gods. thereby others also according to that ebb-and-flow of opinion which is responsible for the caprices of success became emissaries of infernus or suspected adventurers, like the emperor julian, apuleius, t

t of prophecy, and we shall speak of it in the ninth chapter, which is concerned with the initiate and the seer. if we now add the idea of unity to the tetrad, we shall have, together and separately, the conceptions of the divine synthesis and analysis, the god of the initiates and that of the profane. here the doctrine becomes more popular, as it passes from the domain of the abstract: the grand hierophant intervenes. 24 v x e the pentagram geburah ecce hereunto we have exposed the magical dogma in its more arid and abstruse phases; now the enchantments begin; now we can proclaim wonders and reveal most secret things. the pentagram signifies the domination of the mind over the elements, and the demons of air, the spirits of fire, the phantoms of water and ghosts of earth are enchained by

eak 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 is represented by a priest in ecclesiastical garb, while in the tarot he appears as a grand hierophant crowned with a triple tiara, holding a three-barred cross in his hands, forming the magical triangle, and representing at once the sceptre and key of the three worlds. by collating all that has been said about the unity of the triad and tetrad, we shall find all that remains to be told concerning the septenary, that grand and complete magical unity composed of four and three, 38 viii k

great question of occult iconography and numismatics. bewitchment may be cured also by substitution, when that is possible, and by the rupture or deflection of the astral current. the folk-traditions on all these points are admirable and undoubtedly of remote antiquity; they are remnants of the teaching of druids, who were initiated in the mysteries of egypt and india by bewitchments 79 wandering hierophants. now, it is well known in vulgar magic that a bewitchment that is, a determined will resolved on doing evil, invariably has its result, and cannot draw back without risk of death. the sorcerer who liberates anyone from a charm must have another object for his malevolence, or it is certain that he himself will be smitten and will perish as the victim of his own spells. the astral moveme

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

m, in exchange for this favour, gold, myrrh and frankincense. so does doctrine serve in all hieratic religions to veil the secret of natural forces which the initiate has at his disposal. religious formulae are the summaries of those words full of mystery and power which make the gods descend from heaven and become subject to the will of men. judea borrowed its secrets from egypt; greece sent her hierophants and later her theosophists to the school of the great prophets; the rome of the caesars, mined by the initiation of the catacombs, collapsed one day into the church, and a symbolism was reconstructed with the remnants of all worships which had been absorbed by the queen of the world. according to the gospel narrative, the inscription which set forth the spiritual royalty of christ was

ign power capable of tormenting them by their recall to order. nothing tortures the wicked so much as goodness. nothing is more odious to madness than reason. but if an ignorant operator should make use of these signs without knowing them, he is like a blind man who discourses of light to the blind, an ass who would teach children to read. gif the blind lead the blind, h said the great and divine hierophant, gboth fall into the pot. h and now a final word to recapitulate this entire introduction. if you be blind like samson when you cast down the pillars of the temple, its ruins will crush you. to command nature we must be above nature, by resistance of her attractions. if your mind be perfectly free from all prejudice, superstition and incredulity, you will rule spirits. if you do not obe

small magnetized fork, which paracelsus replaced by the trident represented below. 26 the ritual of transcendental magic this trident is a pantacle expressing the synthesis of the triad in the monad, thus completing the sacred tetrad. he ascribed to this figure all the virtues which kabalistic hebrews attribute to the name of jehovah and the thaumaturgic properties of the abracadabra, used by the hierophants of alexandria. let us recognize here that it is a pantacle and consequently a concrete and an absolute sign of an entire doctrine, which has been that of an immense magnetic circle, not only for ancient philosophers but also for adepts of the middle ages. the restoration in our own day of its original value by the comprehension of its mysteries, might not that also restore all its mira

etting one foot upon the head of the magical serpent. she extends the septenary of talismans 47 her two hands in such a manner as to form a triangle, of which her head is the apex; her hands are open and radiant, thus making a double triangle, with all its rays directed towards the earth, evidently representing the emancipation of intelligence by labour. on the other side is the double tau of the hierophants, the lingam with the double cteis or triple phallus, supported, with interlacement and repeated insertion, by the kabalistic and masonic m, representing the square between the two pillars jakin and boaz. below are placed, upon the same level, two loving and suffering hearts, encircled by twelve pentagrams. everyone will tell you that the wearers of this medal do not attach such signifi

unto the grand and ever-incommunicable maxim there is only one step. the kabalistic figures of abraham the jew, which imparted to flamel the first desire for knowledge, are no other than the twenty-two keys of the tarot, imitated and resumed elsewhere in the twelve keys of basil valentine, there the sun and moon reappear under the figures of emperor and empress; 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

RUBY TABLET OF SET

[in the biological sense as distinct from the self-obliteration sense] and worship by abstinence have no place in the aon of horus; they would be distracting to the actual word of the aon. the secret name of hoor (the hieroglyphic hor or horus) is harwer. in hieroglyphics the "great horus" or horus the elder. not the horus [the younger] of the osirian mythos. 50. there is a word to say about the hierophantic task. behold! there are three ordeals in one, and it may be given in three ways. the gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest; thus ye have star& star, system& system; let not one know well the other! within the aon of horus the initiatory order. the a:.a. may accept persons of various levels of intelligence for appropr

verse save through the mind of a material/intellectual medium "the empress (trump #3) and "the emperor (trump #4) add to trump #7("the chariot, signifying the north solstice and the mystery of the grail. this is indeed a "further secret" as it is not of harwer and would be revealed only in the hall of the dead (walhalla) at wewelsburg castle, westphalia, in xvii/1982 ce. 16. i am the empress& the hierophant. thus eleven as my bride is eleven "the empress (trump #3) and "the hierophant (trump #5) again equal "adjustment (trump #8. the aon of horus is characterized by the eleven-lettered formula "abrahadabra [see #i- 20. 17. hear me, ye people of sighing! the sorrows of pain and regret are left to the dead and the dying, the folk that not know me as yet. 18. they are dead, these fellows; the

x that will either manifest or dissipate. wealth is not wealth if it is merely accumulated and never touched upon. the ten of disks is a final issue of energy, it is a card of regeneration. it is the final card before the trumps. it is the accomplishment of that which will lead you into the world of the atu (trumps) or back into the cycle of complexity. the final card i worked with was atu v, the hierophant. the presence of this card has been intimidating. a short time ago i found out that this card was being redesigned in the setian tarot; its new title will be the priest of set. magic moon xensu was worshipped with great honour at thebes. the name is derived from the root 'khens, to travel, to move about. xensu, the moon god of later times, occupied a very important position as the 'mess

deliberately so, as to not influence priest bushey's understanding of the style he must employ to paint this card, it should nevertheless give you some idea of the completed project. my apologies to the lovers of fine art. ptah: i have finished my sketches and notes. set: good. now we shall discuss the symbols employed. you may begin where you choose. ptah: i have noticed that this card, like the hierophant/ priest of set and the emperor/ magister templi, is extremely similar to that card with respect to symbols which it replaces. this i believe is because the margin of error in the old cards is less than those cards necessitating more radical design changes, such as the star/ pentagram of set and art/ the golden section. the astrological determiner is this time implied via symbols, namely

the working. the performance of the invoking pentagrams (the right column of pentagrams, or the invoking of the objective bodies, should be performed in just the opposite manner, as its function is to regain the normal objective state in the ritual chamber. the tarot trumps. trump 0- the fool. trump i- the magus. trump ii- the priestess. trump iii- the empress. trump iv- the emperor. trump v- the hierophant. trump vi- the lovers. trump vii- the chariot. trump viii- adjustment. trump xix- the hermit. trump x- fortune. trump xi- lust. trump xii- the hanged man. trump xiii- death. trump xiv- art. trump xv- the devil. trump xvi- the tower. trump xvii- the star. trump xviii- the moon. trump xix- the sun. trump xx- the aeon. trump xxi- the universe classification: v2- c1d.1- 1 author: james lewi

SABBATIC KABALA OF THE CROOKED PATH

are performed. this will include the absolute readiness of the senses. the totality of the body must be brought to a state of reception for the forces to descend upon the mage. he ritual of the opposer will be performed in such occasion and the mage who strives to reach the highest ladders will gladly forsake all for the sake of naught! the joining of the adversary within the mage constitutes the hierophant, the high priest of the ages. the mouth peh is connected to mars and the power of the tower in the arcane of the tarot. this is significant due to the disruptive nature of the joining of the external within the internal in these kinds of operations. mysteries connected to the luchiferian gnosis are inherent and implicit in this cell and will blossom into full flower in the forthcoming c

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

er from myself? a moment in the life of ages, a bubble on the shoreless sea. what else to me can be human love? and in this exquisite nature of hers, more pure, more spiritual, even in its young affections than ever heretofore the countless volumes of the heart, race after race, have given to my gaze: there is yet a deep-buried feeling that warns me of inevitable woe. thou austere and remorseless hierophant, thou who hast sought to convert to our brotherhood every spirit that seemed to thee most high and bold, even thou knowest, by horrible experience, how vain the hope to banish fear from the heart of woman. my life would be to her one marvel. even if, on the other hand, i sought to guide her path through the realms of terror to the light, think of the haunter of the threshold, and shudde

and you had been a corpse "then of what nature was the knowledge that you, once mortal like myself, could safely have sought in that icy atmosphere, which it was death for me to breathe? mejnour" continued glyndon, and his wild desire, sharpened by the very danger he had passed, once more animated and nerved him "i am prepared at least for the first steps. i come to you as of old the pupil to the hierophant, and demand the initiation" mejnour passed his hand over the young man's heart, it beat loud, regularly, and boldly. he looked at him with something almost like admiration in his passionless and frigid features, and muttered, half to himself "surely, in so much courage the true disciple is found at last" then, speaking aloud, he added "be it so; man's first initiation is in trance. in d

larence glyndon! every light nature answers "yes" lightly to such a question from lips so rosy! have a care, have a care! why the deuce, mejnour, do you leave your pupil of four-and-twenty to the mercy of these wild cats-a-mountain! preach fast, and abstinence, and sublime renunciation of the cheats of the senses! very well in you, sir, heaven knows how many ages old; but at four-and-twenty, your hierophant would have kept you out of fillide's way, or you would have had small taste for the cabala. and so they stood, and talked, and vowed, and whispered, till the girl's mother made some noise within the house, and fillide bounded back to the distaff, her finger once more on her lip "there is more magic in fillide than in mejnour" said glyndon to himself, walking gayly home "yet on second th

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

t was not previously there. is that not comparable to an initiation? is that not the reason why plato chooses to set forth his philosophy in dialogue form? it is a literary mystery, exactly analogous to the processes that took place at the centers of initiation. there are many places in his writings where plato testifies to this in his own words. plato s aim as a teacher of philosophy was to be a hierophant, insofar as this was possible in the philosophical medium. clearly plato realized the agreement of his methods with those of the mysteries, and regards them as successful precisely when they lead to the goals that the mystai too would reach. thus he says in the timaeus: of course everyone with the least sense always calls on god at the beginning of any undertaking, small or great. so su

THE BLACK LODGE

millions of years. when we attempt to raise our consciousness above the evolutionary "norm (which these "demoniac forces" represent) we incur the automatic "instinctual, response of censure from these complexes or entities. put another way (for it is essential that the aspirant come to understand this key concept) when the aspirant vibrates on the spiritual planes, and calls the attention of the hierophant (or hierophants, immediately it is reflected into all the other planes, and sets moving the forces needed for the psychosomatic dissolution and reorganization of the candidate. when any human aspires to the path of the wise at once the infernal forces are activated to tempt him or her- that is test him or her- along the way. remember..this process is automatic, the only voluntary part o

THE CANOPIC GODS SYMBOLISM

negative existence must pass the soul that goes from hycu to hryxy, or vice-versa. this process is illustrated by the neophyte ceremony as described in z-3, and as seen by the clairvoyant eye. in egyptian mythology, the dead, when the ceremonies are complete, the soul weighed and passed, the body mummied and preserved from corruption, then become one with osiris and are called osirian. hence, the hierophant, who represents osiris when the candidate is placed in the north, speaks to him in the character of his higher soul- the voice of my undying and secret soul said unto me, etc. osiris, however, is a mummied form, and the body of the egyptian dead was mummied at this part of the ceremony. let us now consider the nature of the body which is mummied. the body itself may be considered as a v

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

nt times, the students who would be initiates of the mystery schools were well aware that they must undergo the rigors of disciplined study and the training of body, soul, and spirit. in order to attain the self-mastery demanded by the priests of the mysteries, the newcomers understood that they would undergo a complete restructuring of their physical, moral, and spiritual being. the priests, the hierophants, preached that only by developing one s faculties of will, intuition, and reason to an extraordinary degree could one ever gain access to the hidden forces in the universe. only through complete mastery of body, soul, and spirit could one see beyond death and perceive the pathways to be taken in the afterlife. many times these mysteries were taught in the form of a play and celebrated

b.c.e, egypt shone as a beacon light of civilization throughout the known world, and while the leaders of foreign nations sought to barter for the empire s rich produce in order to avert local famines and to make treaties with pharaoh in order to avert his military might, seekers of the divine sciences came from the distant shores of asia minor and greece to study in the sanctuaries with magi and hierophants who they believed could give them the secrets of immortality. the students who would be initiates of the mystery schools were well aware that they must undertake the rigors of disciplined study and the training of body, soul, and spirit. they had heard from former initiates that in order to attain the mastery demanded by the priests of the mysteries that the newcomers would undergo a c

music, astrology, astronomy, mathematics, and geometry from the powerful egyptian magi. before he established his own school of philosophy in southern italy, pythagoras spent 22 years in the temples of egypt as an initiate in the ancient mysteries. a particularly interesting aspect of the egyptian mystery schools is that for centuries the pharaohs themselves were the pupils and instruments of the hierophants, the magicians, who presided over the temples and cults of isis and osiris. each pharaoh received his initiation name from the temple, and the priests were honored with the roles of counselors and advisors to the throne. some have even referred to the rule of ancient egypt as government of the initiates. although the ancient egyptians never appeared to produce a philosophical system in

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 258 mystery religions and cults theearliest, legible human records, known as the pyramid texts of egypt (c. 3000 b.c.e, contained many prayers which were used as magical formulas and spells. systematized theologies that dealt with the essential questions about the true nature of humankind and its relationship to the cosmos. the hierophants created theological constructs and formulated esoteric answers that brought initiates and aspirants to the great religious cities of heliopolis, memphis, hermopolis magna, abydos, and thebes. m delving deeper brandon, s. g. f. religion in ancient history. new york: charles scribner s sons, 1969. cotterell, arthur, ed. encyclopedia of world mythology. london: dempsey parr book, 1999. cr

pirit in physical matter. whoever sought the mysteries risked madness or death, the initiate was warned. once the door closed behind him, he would no longer be able to turn back. those novices who chose to go forward were assigned a week of menial tasks working with the temple servants and forced to observe a strict silence. when the evening of the ordeals arrived, two neocoros, assistants of the hierophant, led the candidate to the secret sanctuary, a dark room where statues of the ancient gods and goddesses, entities with human bodies and animal heads, appeared foreboding and threatening in the flickering torchlight. on the far side of the room, a hole in the wall, flanked by a human skeleton and a mummy, appeared just large enough for someone to enter on hands and knees. here, the novic

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

whose opinions, theories, or beliefs contradict the conventional established teaching, doctrines, or principles, especially that of religion. hieroglyphics a writing system of ancient egypt that uses symbols or pictures to signify sounds, objects, or concepts. can also refer to any writing or symbols that are difficult to decipher. the word comes from an ancient greek term meaning sacred carving. hierophant from the latin hierophanta and greek hierophantes, meaning literally a sacred person who reveals something. an ancient greek priest who revealed or interpreted the sacred mysteries, or holy doctrines, at the annual festival of eleusis. hoax an act of deception that is intended to make people think or believe something is real when it is not. homo sapiens mankind or humankind, the specie

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

warns that no one can compromise with his or her conscience. the emperor of wisdom is activated by the fire of the vital force within all humans and regenerated by the alchemical slogan that all nature is regenerated by fire. the number four represents the primordial substance that is the origin of all the universe and is the numerical constituent of all manifestations in the third dimension. the hierophant, or pope (arcanum five, stands for the search for truth and represents all organized religions, education, schooling, and any other kind of formal learning processes. the pope, the interpreter of sacred mysteries, points the way to the pathways of silence and watchfulness and enables seekers to discover the inherent power of creative ability that lies dormant within them. number five st

se opinions, theories, or beliefs contradict the conventional established teaching, doctrines, or principles, especially that of religion. hieroglyphics a writing system of ancient egypt that uses symbols or pictures to signify sounds, objects, or concepts. can also refer to any writing or symbols that are difficult to decipher. the word comes from an ancient greek term meaning gsacred carving. h hierophant from the latin hierophanta and greek hierophantes, meaning literally a gsacred person who reveals something. h an ancient greek priest who revealed or interpreted the sacred mysteries, or holy doctrines, at the annual festival of eleusis. hoax an act of deception that is intended to make people think or believe something is real when it is not. homo sapiens mankind or humankind, the spe

THE KEY TO THE MYSTERIES

a whole world of forgotten theorems, of syntheses as simple and sublime as nature, radiating always from unity, and multiplying themselves like numbers with proportions so exact, that the known demonstrates and reveals the unknown. to understand this science, is to see god. the author of this book, as he finishes his work, will think that he has demonstrated it. then, when you have seen god, the hierophant will say to you "turn round" and, in the shadow which you throw in the presence of this sun of intelligences, there will appear to you the devil, that black phantom which you see when your gaze is not fixed upon god, and when you think that your shadow fills the sky- for the vapours of the earth, the higher they go, seem to magnify it more and more. to harmonize in the category of relig

e field that ezekiel saw in his vision. the spirit of the saviour, the spirit of faith, the spirit of 75 charity, has breathed upon this dust; and all that which was dead has taken life again so really that one recognizes no more yesterday's corpses in these living creatures of to-day. and why should one recognize them, since the world is renewed, since st. paul burned at ephesus the books of the hierophants? was then st. paul a barbarian, and was he committing a crime against science? no, but he burned the winding-sheets of the resuscitated that they might forget death. why, then, do we to-day recall the qabalistic origins of dogma? why do we join again the figures of the bible to the allegories of hermes? is it to condemn st. paul, is it to bring doubt to believers? no, indeed, for belie

s the magnetic current and pursues in his turn, with a single look, her whom he should only attract! the sacred love, the virginal love, the love which is stronger than the tomb, seeks only devotion, and flies in terror before the egoism of desire. orpheus knows it; but, for an instant, he forgets it. eurydice, in her white bridal dress, lies upon the marriage bed; he wears the vestments of grand hierophant, he stands upright, his lyre in his hand, his head crowned with the sacred laurel, his eyes turned towards the east, and he sings. he sings of the luminous arrows of love that traverse the shadows of old chaos, the waves of soft, clear light, flowing from the black teats of the mother of the gods, from which hang the two children, eros and anteros. he says the song of adonis returning t

his dear eurydice, his so much loved eurydice: ah! miseram eurydicen anima fugiente vocabat, eurydicen! toto referebant flumine ripae. while he sings, that pallid statue of the sculptor death takes on the colour of the first tint of life, its white lips begin to redden like the dawn. orpheus sees her, he trembles, he stammers, the hymn almost dies upon his lips, but she pales anew; then the grand hierophant tears from his lyre sublime heartrending songs, he looks no more save upon heaven, he weeps, he prays, and eurydice opens her eyes. unhappy one, do not look at her! sing! sing! do not scare away the butterfly of psyche, which is about to alight on this flower! but the insensate man has seen the look of the woman whom he has raised from the dead, the grand hierophant gives place to the l

t does not yet know how to explain to itself. facts are inexorable, and genuine good faith should never fear to examine them. the explanation of these facts, which all traditions obstinately affirm, and which are reproduced before our eyes with tiresome publicity, this explanation, ancient as the facts themselves, rigorous as mathematics, but drawn for the first time from the shadows in which the hierophants of all ages have hidden it, would be a great scientific event if it could obtain sufficient light and publicity. this event we are perhaps about to prepare, for one would not permit us the audacious hope of accomplishing it. here, in the first place, are the facts, in all their singularity. we have verified them, and we have established them with a rigorous exactitude, abstaining in th

THE MAGICIAN S KABBALAH

the first manifestation of unity, the first visibility of kether in the "first swirlings" of the primum mobile, the zodiac. indeed the "golden dawn" tarot card depicts the spheres of the zodiac arranged around the central figure of the atu (see later chapter for further explanations of the creative process of chockmah as depicted by the zodiac. spelt in full, tau is tau-vau, the universe and the hierophant. this affirms the hierophant as symbolic of god's wisdom (the translation of chockmah being "wisdom) and as the interface between god (kether) and the rest of creation (binah to malkuth. this idea is mirrored in that the attribution of yhvh to the sephiroth links kether to chockmah as the upper and lower parts of the yod, binah as heh, the central sephiroth to vau (centred on tiphareth

lash" descent of the tree of life, and takes its place at the top of the positive pillar. it is "negative" only in respect of kether, from whom it receives its influence (mezla, and positive in respect of binah("understanding, the third sephirah. it connects to kether, binah, tiphareth and chesed, and the linking paths have the following tarot cards attributed to them; fool, empress, emperor, and hierophant. in the berakhot (7a, it is written "the beginning of thought, and the first revelation of the array, is the second sefirah, which is called chockmah-wisdom, and in the sepher yetzirah, chockmah is more fully defined as "the illuminating intelligence, the crown of creation, the splendour of unity, equalling it. it is exalted above every head, and is named by kabbalists the second glory

ccessed, and the whole work is then returned to again, but now in order to allow the higher sephiroth their full expression. hod is spelt in hebrew hvd, heh-vau-daleth, and totals to 15 by gematria. this is also the mystic number of geburah, being the summation of 1+2+3+4+5, and points to a close relationship between the two. the letters of hod are symbolised by the tarot atus of the emperor, the hierophant, and the empress. one could see in this the marriage of the emperor and empress by the hierophant, symbolising the experience of hod on a mystical level. the cards of the paths connecting hod to its companion sephiroth of the tree are as follows: hanged man (geburah) the hanged man represents consciousness drowned in matter as one meaning of the image of the sacrificed god, and as the i

s signified by lamed in this context, which "goads" evolution onwards (lamed literally means "ox-goad, and the dual processes of form (kaph) and fastening (vau) which shape this drive into the final manifestation (tau. the cards to which the letters of malkuth are assigned in the "golden dawn" system and others are as follows; mem: the hanged man lamed: justice kaph: the wheel of fortune vau: the hierophant tau: the universe malkuth, the kingdom, thus begins, quite appropriately, with the hanged man, the card symbolic of initiation and sacrifice. this may be seen as the original genesis, the "big bang" where from nothing came everything. the card also reminds us that awareness is "drowned" in that flood, and "the light shineth in the darkness, but the darkness comprehendeth it not" the nex

whirlpool, a body in orbit, or an entire galaxy. the hub of the wheel, the spokes and the rim also signify "synchronicity, a term coined by carl jung to denote an "accausal connecting principle" in play within all things. thus, so far the cards denote quite accurately the evolutionary process from the beginning, through organisation and form, to connection. the next card of the set is that of the hierophant "he who reveals the sacred things, and subtitled by the "golden dawn" as "the expounder of the mysteries. the hierophant in this context represents the interface between the individual and the world about him as shown in the above cards. as noted already, and as pythagorous stated "nature, all things hid reveals" if we take this card as symbolic of the individuals relationship with natu

THE MIDDLE PILLAR

st point of spirit in the pentagram. aries is ruled by mars and its exaltation is the sun, the symbolic source of all light. tlus again leads us to ideas of strength and protection through the warrior energy of mars-aries, as well as solar light and health. another word associated through gematria with the number five is bahbah( x i i, meaning "gate" the fifth key of the tarot is the card of "the hierophant" who is the teacher, the expounder of the mysteries, and the channel for spiritual instruction. there are other numbers associated with this figure as well. refer to the diagram of the pentagram and its enclosing pentagon (see figure 12, p. 189. the pentagon is a figure that is implied, if not actually traced, when drawing a pentagram. in length every line of the pentagon is composed of

THE TAROT OF C C ZAIN

enlightenment; and the hawk, sacred to the sun, indicates his ambition to attain spiritual supremacy. the cross, formed by his legs, symbolizes the four elemental kingdoms he has mastered, and the expansion of human power through understanding. the apron above the legs, together with them, figures a trine above a cross; the symbol of mind dominating matter, and of the conservation of energy. the hierophant- arcanum v. in divination, arcanum v may briefly be read either as religion or law. arcanum v is pictured by a hierophant, master of the sacred mysteries. this prince of the occult doctrine is seated between two columns of the sanctuary; he leans upon a cross of three bars, and with his right hand makes the sign of the pentagram. from his brow the sacred serpent thrusts its head; and at

ligion or law. arcanum v is pictured by a hierophant, master of the sacred mysteries. this prince of the occult doctrine is seated between two columns of the sanctuary; he leans upon a cross of three bars, and with his right hand makes the sign of the pentagram. from his brow the sacred serpent thrusts its head; and at his feet kneel two men, one dressed in red and the other dressed in black. the hierophant, supreme organ of sacred science, represents the genius of good inspiration, of mind, and of conscience. the column at the right symbolizes divine law, that on the left symbolizes the liberty to obey or to disobey. the triple tau, or cross of three bars, is emblem of divine fire penetrating the three worlds, spiritual, astral, physical, in order that all manifestations of universal life

represents the genius of good inspiration, of mind, and of conscience. the column at the right symbolizes divine law, that on the left symbolizes the liberty to obey or to disobey. the triple tau, or cross of three bars, is emblem of divine fire penetrating the three worlds, spiritual, astral, physical, in order that all manifestations of universal life may have their birth. the left hand of the hierophant on the triple tau indicates his receptivity to the divine force; and the gesture of his right hand--making the pentagram- indicates his use of this divine energy to command the obedience of all sub-mundane atoms of life, and to hear the voice of heaven in the silence of the passions and the instincts of the flesh. the sacred serpent at his brow signifies enlightenment; and the two kneel

THE SECRET RITUALS OF THE OTO

rs of your research. this sun is in the midst of the 6 other letters of the word; and the general knowledge of correspondences which you have derived from the study of the books appointed for your instruction will at once show you that j is virgo the virgin moon a is the fool or antic, the antique or ancient one saturn h is the letter of aries the house of mars b is the letter of mercury v is the hierophant or pope, emblem of jupiter l is libra the house of venus such, my brother, are the letters taken singly. in combination we reach beyond the simple facts of nature to divine mysteries. iii first of all, consider the descending triangle. it reads ihv, the first three letters of the ineffable name of four letters. they refer to father, mother, son, as your earliest studies in the qabalah a

they refer to father, mother, son, as your earliest studies in the qabalah acquainted you. you will compare this with the word of the 3. it is further of the very greatest importance to remember that the three principal officers of the royal arch represent the three functions of prophet, priest, and king. now in the tarot j. is the hermit, the prophet of the eternal; h. is the emperor, and v. the hierophant, pope, or high priest. now the left side of the triangle l.j.a= 41= ma the mother, while a.i.l. means a stag, goat, or ram, from the curved horns of those animals, and therefore means the father, and the beginning of whirling file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c5.html (19 of 22 [12/28/2001 2:03:44 pm] the secret rituals of the o.t.o. motio

y agony of the sun. now then our brethren, having the true keys of all religion; namely that all cults typify either the mysteries of lingam and yoni or of sol, luna, and terra, can for themselves interpret all rites, create new faiths and new feasts, ruling the world in justice and righteousness under the supreme and most holy king x that is to them father and god. for this is the arcanum of the hierophants of old, that in this cult of the sun in heaven and of the phallus on earth all men can unite, for that these mysteries are reasonable and true, and no man can deny them. this is that which is written peace on earth, goodwill toward men! and this is the true and final secret of freemasonry; this sun, is it not the great architect of the universe, the father of the system, the eidolon of

TYSON DONALD NEW MILLENNIUM MAGIC

mistakenly stated. the tarot trumps are made up of twenty-one cards-a threefold multiplication of the heptagram[(3x3 (3x4= 211-plus the unnumbered fool, which as the point of observation is free to move throughout the deck. number i ii 111 iv v vi vi i vlll ix x xi xi1 xlll xiv xv xvi xvl l xvlll xix xx xxi table of twenty-two doors name path sign letter kind fool magus priestess empress emperor hierophant lovers chariot strength hermit wheel justice hanged man death temperance devil tower star moon sun judgement world aleph w beth 1 cimel 3. daleth 7 he 7 vau 1 zayin t cheth n teth d yod' kaph 3 lamed 3 mem d nun 1 samekh 0 ayin y pe 5) tzaddi 3 qoph i;l resh 1 shin td tau n mother double double double single single single single single single double single mother single single single do

hind the throne. 11. priestess-guardian of the mysteries. knower of secrets. the whisperer. the diviner. wearer of masks and veils. she preserves what is too fragile for the light. 111. empress-earth mother. pregnant nature. horn of plenty. cup of cheer. the hills are her breasts, and the lakes her eyes. iv. emperor-father of life. lawgiver. ruler. he who orders the way of things. natural law. v. hierophant-god's interpreter. hidden currents of divinity harnessed for the benefit of social humanity. the role now imperfectly filled by the sci- entist. vi. lovers-hermetic union of opposites. from the mire arises fine gold. the necessary prelude to creation. vii. chariot-a fresh rain that washes old sediment aside. wind of change. conquering hero. viii. strength-spirit ascendant over the tyran

un) with jupiter. this rationalized sequence of the trumps formed the subject of an article by the author which first appeared in llewellyn's 1991 magickal almanac: fool aleph (mother) air i. priestess beth (double) moon 11. magus gimel (double) mercury 111. empress daleth (double) venus iv. emperor he (single) aries v. vi. vii. viii. ix. x. xi. xii. xiii. xiv. xv. xvi. xvii. xviii. xix. xx. xxi. hierophant lovers temperance strength hermit wheel justice hanged man death chariot devil tower star moon sun judgement world vau zayin cheth teth yod kaph lamed mem nun samekh ayin pe tzaddi qoph resh shin tau (single (single (single (single (single (double (single (mother (single (single (single (double (single (single (double (mother (double) taurus gemini cancer leo virgo sun libra water scorp

sums up the meaning of the four cards that precede it. for example, the magus is opposite the priestess (called the popess in the mar- seilles deck) on the top cube. these cards are active and receptive aspects of spirit. the empress and the emperor are also opposite on the first cube. they suggest the nurturing and ordering forces of the material world. the capping card on top of the cube is the hierophant (the pope in the marseilles deck, who is hermaphro- ditic and embraces both the spirit and the flesh. the fifth card joins the preceding four cards physically in the model even as it links them symbolically. if the symbols of the astrological powers, the hebrew letters, and the numbers of the paths on the tree of the sephiroth are added to the cubic cross, it becomes a useful reference

, and the outer darkness. it is an easy matter to apply it to the thirty-two paths on the tree of the sephiroth. the colors of the astrological powers (motions, planets, and signs) assigned to the paths from eleven to thirty-two on the tree can also be given to the paths themselves. for example, path sixteen, which joins chokrnah with chesed, receives the hebrew letter vau, the tarot trump v (the hierophant, and the zodiac sign of taurus (see the table at the beginning of chapter 20. since taurus is given the color red-purple in the new color system presented here, the sixteenth path would also receive the color red-purple. the colors of the first ten paths, the sephiroth themselves, can be deter- mined from the colors of the planets assigned to them (see the table at the beginning of chap

TYSON DONALD SOUL FLIGHT

tion, and the victor will be the side that does not lose sight of its greater purpose. the ruling intelligence is the god of shepherds, who in egypt took the form of the ram-headed deity, amon. his oracular revelations are delivered directly to the emperor, who relies on them for his strategies of warfare. by conversing with the emperor on his throne, they can be discovered. 208 soul flight v the hierophant hebrew letter: vau (nail) correspondence: taurus path: sixteenth the hierophant is the pope of a religion of ancient origins and long-established traditions, who ensures that the divine laws are observed and who punishes those who violate them. he sits in an audience hall within a great stone cathedral on a golden and jewel-encrusted throne, a crown of gold upon his head, wrapped in off

es of royal purple. at his feet kneel two priests who have been selected to plead a religious controversy he is presently judging. one priest argues in favor of the defendant, and the other argues for the prosecution. the defendant is not present at this trial nor would he be permitted to speak in his own defense. the determination of orthodoxy is purely a matter for the church to decide, and the hierophant has absolute power of judgment. around his throne rise the pillars of a great gothic cathedral. sunlight streams in through the stained glass windows and lies in bright panels across the flagstones of the floor. those who have come to hear the judgments passed by the hierophant sit in respectful silence in pews extending down the length of the nave. they are permitted to hear the cases

etter: heh tarot trump: iv the emperor correspondence: aries "the fifteenth path is the constituting intelligence, so called because it constitutes the substance of creation in pure darkness, and men have spoken of these contemplations; it is that darkness spoken of in scripture, job xxviii. 9 'and thick darkness a swaddling band for it" 16. chokmah to chesed hebrew letter: vau tarot trump: v the hierophant correspondence: taurus "the sixteenth path is the triumphal or eternal intelligence, so called because it is the pleasure of the glory, beyond which is no other glory like to it, and it is called also the paradise prepared for the righteous" 17. binah to tiphareth hebrew letter: zayin tarot trump: vi the lovers correspondence: gemini chapter thirteen: pathworking 235 "the seventeenth pa

TYSON DONALD THE MAGICAL WORKBOOK

efine the circle and triangle of evocation. consider the circle as the face of a great clock, with 12:oo at the east. the cards should be positioned with their bases directed inward to the center of the circle. at 12:oo place the star, at 1:00 the lovers, at 2:00 the emperor, at 3:00 strength, at 4:00 temperance, at 5:00 the chariot, at 6:00 death, at 7:00 the moon, at 8:00 the devil, at 9:00 the hierophant, at 10:oo the hermit, and at 11:oo justice. the cards of the triangle should all be upright with their bases perpendicular to the base of the triangle. at the apex place the fool; on the left side of the second row put the universe; on the right of the second row, the wheel; on the left of the third row, the empress; in the center of the third row, the magician; on the right of the thir

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

us. tercera carta del tarot, la emperatriz. el s mbolo primitivo es una mano en actitud de coger. estos tres sephirotes son la corona sephir tica. 6 the other seven inferior sephiroth come in the following order: chesed mercy; jupiter, the divine i, atman, primeval hieroglyphic is represented by a breast. the fourth tarot card, the emperor. geburah severity; the fifth card of man, the pope or the hierophant of the tarot: mars, the warrior of aries. tiphereth beauty, venus of taurus, the love of the holy spirit, the causal body of the man, the sixth card of the tarot, the lover. netzach victory, justice of the arcanum, the seventh card of the tarot, the chariot, saturn. hod glory, mercury of gemini, the eighth card of the tarot, the eternity of all. yesod foundation, the sun of leo, the nin

ledad de esos santuarios misteriosos, los ne fitos fueron sometidos a las cuatro pruebas inici ticas. las pruebas del fuego, de aire, de agua y de tierra definieron siempre las diversas purificaciones de los ne fitos. 28 commonly, these sanctuaries of mysteries were found located at the foot of some volcano. there the disciples would fall to the ground and lose consciousness; in those moments the hierophant would take the students out of their physical bodies (thus, they would already be in the astral plane) and into the profundities of the sanctuary. then he would teach them the grandiose mysteries of life and death. the volcanic emanations of the earth produced that apparent state of death. some disciples fall in that apparent state of death within the gnostic lumisials. the ceremony of

en los silfos. en la tierra viven los gnomos. el evangelio de marcos se simboliza con un le n (fuego. el evangelio de mateo se representa con un joven (agua. el evangelio de juan se representa con un guila (aire. el evangelio de lucas se representa con un toro (tierra. los cuatro evangelios simbolizan los cuatro elementos de la naturaleza y la realizaci n de la gran obra (el magnus opus. 29 every hierophant of nature is converted into a king of the elementals. if you want to be admitted into the elemental paradises of nature, then respect all life, do not kill any animal species, do not drink wine that contains alcohol; love vegetables, do not ever destroy a plant or a flower. you only need two things in life: wisdom and love. this is how you will attain happiness, peace and abundance. be

minis is the mercury; sulfur is the sacred fire of love. we live now in the specific age of samael; we are living in the fifth era. life has initiated its return towards the great light and in these moments we have to define ourselves by becoming eagles or reptiles, angels or demons. we are before the philosophical dilemma of to be or not to be. the arcanum five of the tarot is represented by the hierophant. the fifth sphere is definitive because here the human being holds in his hands the reins of his own destiny and becomes an angel or a demon. the great hierophant of the tarot also appears seated between the two columns of the temple making the sign (the pentagram) of esotericism. necesitamos ser humildes para alcanzar la sabidur a y despu s de alcanzarla, debemos ser todav a m s humild

velad y orad. 46 arcanum 7 remember that the number seven represents magical power in all of its strength. the holy seven is the sanctum regnum of sexual magic; number seven is the intimus served by all of the elemental forces of nature. every one who works with the arcanum a.z.f. receives the flaming sword of the seventh arcanum. in the name of truth we affirm that the flaming sword of the great hierophants is absolutely transmuted semen. it is the outcome of sexual magic. this is how we transform ourselves into terribly divine gods. the sexual organs are the legitimate laboratorium oratorium of the amphitheatrum sapientiae aeternae. these are the sanctum regnum where the hierophant receives the sword of justice. vitriol in the alchemical garden of pleasures, we find the word vitriol. thi

WESTERN MANDALAS OF TRANSFORMATION SR AL

your h. g. a. will answer "yes" if asked "are you my true guide" a false guide will avoid the question or disappear. test them. 7. steinbrecher says your guide may also have the characteristics or features of your ninth house placement (superconsciousness. i have not always found this to be the case, but you can check it out. dr. case calls the h. g. a the inner voice, and identifies it with the hierophant, or inner teacher, in the tarot. the way to tune into this energy is through quiet listening. in fact, a good way to determine if someone is actually having a relationship with their h. g. a. is to watch their outer behavior and see if they listen. is he or she able to listen attentively to what other people have to say? does the information he or she claims to receive from the inner te

it is also appropriate there symbolically because mary (miriam. whose initial it is, means bitter sea, an attribution of binah/saturn, and she is said to be the universal mother. qabalistic students will notice other similarities in the symbol, e. g, the cross with three bars (which appeared in the original drawings of the vision but which are lacking on some of the current medals) symbolize the hierophant, and the supreme initiation. all of these planetary seals, along with the traditional (corrected) kameas, are pleasing and may be used by the student on their talismans to invoke specific planetary energy. the problem of defining what is a correct planetary seal gets even more intriguing. and opens up even more possibilities.when we examine the anomalies in the kameas discussed earlier

y. it would also be a useful adjunct to any jupiter figure 6-c: zvg talisman. figure 6-b: ab-el. the kamea of chesed/jupiter. 83 there are sixteen squares in the jupiter kamea and there are also sixteen geomantic figures (see correspondence charts at the end of this chapter. the sixteenth path on the tree of life between chokmah and chesed corresponds to the letter vav, to which is attributed the hierophant, often known as the pope, which in italian also means father. this demonstrates the relationship of the paternal power descending from chokmah to find concrete expression in chesed. we have noted that the word hyssop in hebrew also equals sixteen and this is one of the plants sacred to jupiter. another word valuable to use on a talisman is zvg, which also has a value of sixteen and whic

true and invisible rosicrucian order, p. 126. the full realization of this symbol, however, belongs to the age of aquarius, into which we are just entering. another important correspondence that belongs to this kamea is the magical word qol (qvl, which also has a value of 136. this is really the voice of intuition, or the higher self, or h. g. a. in case's interpretation, it is represented by the hierophant, which is, as we have noted, the sixteenth path. this path belongs to the grade of magus, or the exempt adept who has "so perfected the organization of his vehicles of consciousness that there is no obstruction between him and his communication with that one teacher (ibid, p. 286. qol forms a simple sigil line and can be joined to almost any name (e. g, the voice of yophiel, tzadqiel, j

tion of his vehicles of consciousness that there is no obstruction between him and his communication with that one teacher (ibid, p. 286. qol forms a simple sigil line and can be joined to almost any name (e. g, the voice of yophiel, tzadqiel, jeheshuah, etc. it also has a correspondence to the root-word chach, which godwin notes means hook or ring (p. 226. hook or nail is the meaning of vav, the hierophant. d'olivet says chch "expresses force as anything pointed or hooked, hence. to penetrate, to go deeply into (p. 349) its value is sixteen. mysteriously, agrippa gives another word with the value of sixteen, hvh, but gives no meaning. it is ambivalent, its various definitions depending on vowel points, like so many hebrew words. it means "mischief "ruin or calamity" as well as "to be "to

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

this ever-famous philosopher founded his college or society of students, which became known all over the civilized numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott world as the central assembly of the learned of europe; and here it was in secret conclave that pythagoras taught that occult wisdom which he had gathered from the gymnosophists and brahmins of india, from the hierophants of egypt, the oracle of delphi, the idaen cave, and from the kabalah of the hebrew rabbis and chaldean magi. for nearly forty years he taught his pupils, and exhibited his wonderful powers; but an end was put to his institution, and he himself was forced to flee from the city, owing to a conspiracy and rebellion which arose on account of a quarrel between the people of crotona and the

lue special peculiar purposes, and looked to them to furnish deeper views of nature, existence and doctrine. no doubt can exist that the ancient egyptians were fully aware of the wondrous mysteries which numbers are able to disclose, so, considering that greece, and neither judea nor babylon, succeeded to the empires of ancient egypt, it is a curious fact how little knowledge of the dogmas of the hierophants of sais, memphis and thebes greek literature has transmitted to us. the jewish rabbis discovered so much of interest and importance behind the merely superficial value of numbers, and of words as their representatives, that they gradually developed a complete science of numerical conceptions apart from mathematics. this took the name of kabalah or qabalah, cabbala, or even cabala, word

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ed up the stairs and placed in the center of the room. with his magical sword and the banner of the west around his neck, he proceeded with the exorcism which turned out to be successful. the master magician has struck again! after corresponding with regardie for a little over a year, he eventually visited the thoth hermes temple in wellington, new zealand in august, 1983. he brought with him the hierophant of a los angeles temple. it was here that regardie was given the 6=5 (and later the 7=4) in appreciation for a lifetime's work in promoting the golden dawn. during his visit he also participated in a 6=5 ceremony as one of the temple officers. during that visit, regardie admitted to me that he was somewhat apprehensive about coming to new zealand. he was not sure of the type of receptio

ual. how this comes about can be best explained in a speech from the neophyte ritual: let the number of the officers in this degree and the nature of their offices be proclaimed once again, that the powers whose images they are may be reawakened in the spheres of those present, and in the sphere of this order; for by the names and images are all powers awakened and re-awakened. this speech by the hierophant gives the whole concept of golden dawn ritual work. the main effort for the adept is to discern and record what energies govern what areas of what ceremonies. the published rituals of the golden dawn give only the barest hint as to what exactly happens in ceremonies like the neophyte. jack taylor revealed to us that before each grade ceremony, the hierophant had to go down to the temple

what ceremonies. the published rituals of the golden dawn give only the barest hint as to what exactly happens in ceremonies like the neophyte. jack taylor revealed to us that before each grade ceremony, the hierophant had to go down to the temple, and with his sphere of sensation (aura, link directly into the astral shells of each of the godforms in the rituals. taking the 0=0 as an example, the hierophant would have to "bring through" the astral shells of (1) the invisible stations (2, the officers of the temple, and (3) the osiris godform on the dias. this is an example of the verbal information that the former hierophant would divulge and show to the present hierophant (providing the present never held the hierophant position before, after the equinox ceremony. this practice was not re

the invisible stations (2, the officers of the temple, and (3) the osiris godform on the dias. this is an example of the verbal information that the former hierophant would divulge and show to the present hierophant (providing the present never held the hierophant position before, after the equinox ceremony. this practice was not restricted to a particular grade, but to the "office" some of those hierophants who were 6=5 or 7=4, and who never held the position before, might be shown this by a hierophant of, for example, the 5=6 grade. it must be also considered that while the stella matutina had quite a few shortcomings, practical ritual (within the new zealand order at least) was not one of them. the golden dawn only had a functioning outer order for no more than 12 years (from 1888 to 19

s influence however, we managed to gather this information collectively for operation in the thoth hermes temple. apparently, the snobbish structure of whare ra prevented this type of communication between temple members, and few had any real idea of their fellow members real potential, other than of their direct seniors in charge of ritual. take the neophyte ritual again as an example. after the hierophant activates the astral shells, they stay activated until the hierophant breaks the etheric link, for it is he that activates the current of osiris. when the officers take their places on the floor of the temple at the beginning of the ceremony, the activated shells of the godforms then link with their physical auras. because of the delicate nature of this linking (these auric shells are s

0 0

an mysteries. a literal translation would be 'light rushing out in one ray, and they signify the same form of light as that symbolized by the staff of the kerux. east of the double cubical altar of created things are the pillars of hermes and solomon. they are the door posts of the gateways of hidden wisdom. like yin and yang, they are symbols of opposite twin powers. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book of the dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out-pouring and in-pouring of the heart of god. the lamps that burn, though with a veiled light upon their summits, show the pathway to hidden knowledge, unlike the pathway of nature whic

e material. 35 36 a d d r e s s o n t h e p i l l a r s g. h. f r a t e r d. d. c. f. to explain their symbolism briefly and concisely is the object of the present address. in the explanation of the symbols of the 0=0 degree of neophyte, your attention has been directed to the general mystical meaning of the juxtaposition of the two pillars, and therefore i will only beg of you to notice that the hieroglyphics of one are painted in black upon a white ground, and those of the other in the same colours but reversed, the better to express the interchange and reconcilement of opposing forces in the eternal balance of light and darkness, which gives form to the visible universe. the black square bases represent darkness and matter wherein the spirit, the ruach elohim, formulate the eternal pron

arkness at the birth of the morning of time. the flame-red triangular capitals which crown the summits of the pillars represent the triune manifestation of the spirit of life, the 'three mothers' of the sepher yetzirah, the three alchemical principles of nature, the sulphur, the mercury and the salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and the 125th chapters of the 'ritual of the dead' the egyptian 'per-m-hru. this celebrated and most ancient work is a collection of mystical hymns and addresses in the form of a species of ceremonial ritual for the use of the soul after death, to enable him to unite himself to the body of osiris the redeemer, thencef

e system of osirian worship and mythology was already in actual existence. of all the chapters in the per-m-hru, the 17th is one of the oldest as shown by its gloss and scholia; and it is the symbols of this chapter and the 125th which form the designs of the pillars before you. at the base of each rises the lotus symbolic of new life, regeneration and metempsychosis. in the papyri which have the hieroglyphical text of this chapter a group of red hieroglyphs occurs at intervals, the literal translation of which is the 'explanation. after these groups comes a short commentary or gloss on the preceding and more ancient text. according to the pre-cited authorities this gloss was mixed up with the text as early as 2250 b.c. at a period long anterior to the era of joseph and to that of the troj

0 0 INITIATION CEREMONY

ereus: increase of darkness; decrease of light. hiero: your duty? hiereus: i preside over twilight and darkness, which encompass us in the absence of the sun of life and light. i guard the gate of the west. i assist in the reception of the candidate and i superintend the inferior officers in the execution of their duties. hiero: what does the black color of your robe symbolize? hiereus: darkness. hiero: your peculiar insignia of office? hiereus: the sword and banner of the west hiero: what does the banner of the west symbolize? hiereus: twilight hiero: what does the sword symbolize? hiereus: severity and judgement hiero: what does your office symbolize? hiereus: fortitude. hiero: my place is on the throne of the east, which symbolizes the rise of the sun of life and light. my duty is to ru

rule and govern this hall in accordance with the laws of the order. the red color of my robe symbolizes light. my insignia are the sceptre and the banner of the east which signify power and light mercy and wisdom, and my office is that of expounder of the mysteries. frater stolistes, i command you to purify the hall and the members by water. stol (circumambulates, saying) i consecrate with water hiero: frater dadouchos i command you to purify the hall and the members by fire. dad (circumambulates, saying) i consecrate with fire. heg: goes to the north and faces east. hiero: rises with sceptre and banner. hiero: let the mystic circumambulation take place in the path of light kerux begins then hegemon, hiereus, other members and stolistes and dadouchos last. they pass three times around fro

erophant, quits temple and prepares candidate as follows: the candidate is hoodwinked and a rope tied thrice around the waist. kerux: moves to temple entrance. heg: leads candidates to temple entrance. heg: child of earth, arise and enter the path of darkness. kerux: kerux opens door but bars the entrance. kerux (knocks) very honoured hierophant is it your pleasure that the candidate be admitted? hiero: it is. admit (name of aspirant)in due form, who will hereafter be known by the motto xyz. frater stolistes and dadouchos assist the kerux in the reception. stol: moves to temple entrance. dad: moves to temple entrance. kerux: child of earth, unpurified and unconsecrated thou canst not enter our sacred hall. stol (signing a cross on candidate's forehead) child of earth, i purify thee with wa

by the motto xyz. frater stolistes and dadouchos assist the kerux in the reception. stol: moves to temple entrance. dad: moves to temple entrance. kerux: child of earth, unpurified and unconsecrated thou canst not enter our sacred hall. stol (signing a cross on candidate's forehead) child of earth, i purify thee with water. dad (censing the candidate) child of earth, i consecrate thee with fire. hiero: conduct the candidate to the foot of the altar. child of earth, why dost thou request admission into this order? cand (prompted by hegemon) my soul is wandering in darkness seeking for the light of occult knowledge, and i believe that in this order the knowledge of that light may be obtained. hiero (name of aspirant) i hold in my hand your signed pledge to keep secret all relating to this o

n abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep, and the voice of ages answered unto my soul i am he that formulates in darkness. child of earth, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the path of darkness with the symbolic light of occult science to guide the way. hiero: knocks at commencement of circumambulation. kerux: kerux leads with light and wand heg: hegemon guides the candidate stolistes and dadouchos follow. they halt in the south the third time round. hiereus (knocks) hiero (knocks) kerux: child of earth, unpurified and unconsecrated, thou canst not enter the path of the west. stol (signing a cross on candidate's forehead) child of earth, i purify

1 10 INITIATION CEREMONY

he center of the hall and face east. all salute. dad: makes sign of the cross with censer and swings forward 3 times and says: i consecrate with fire. stol: makes cross with cup, and sprinkles with water three times towards east, saying: i purify with water. kerux: salutes zelator sign. kerux: the temple is cleansed. kerux: stol: dad: return to place, kerux leading and passing with neophyte sign. hiero: let the element of this grade be named that it may be awakened in the spheres of those present and in the sphere of the order. heg: the element of earth. hiereus (knocks) let us adore the lord and king of earth. all face east. hiero: adonai ha-aretz. adonai melekh. unto thee be the kingdom and the power (cross on self) and the glory (he makes cross and circle with sceptre before him as he s

r our likeness and let him have dominion over the fish of the sea and over the fowl of the air and over the cattle and over all the earth, and over every creeping thing that creepeth over the earth. and the elohim created eth ha-adam in their own image, in the image of the elohim created they them. in the name of adonai melekh and the bride and queen of the kingdom, spirits of earth adore adonai! hiero: hands his sceptre to hiereus and, takes the sword of hiereus, makes the ox in center of pentagram, saying: hiero: in the name of auriel, the great archangel of earth, and by the sign of the head of the ox- spirits of earth, adore adonai! hiero: returns sword to hiereus and takes mitre-headed sceptre from hegemon and makes cross in the air, saying: hiero: in the names and letters of the grea

d of hiereus, makes the ox in center of pentagram, saying: hiero: in the name of auriel, the great archangel of earth, and by the sign of the head of the ox- spirits of earth, adore adonai! hiero: returns sword to hiereus and takes mitre-headed sceptre from hegemon and makes cross in the air, saying: hiero: in the names and letters of the great northern quadrangle, spirits of earth, adore adonai! hiero: returns sceptre to hegemon, and takes cup from stolistes, making cross, and sprinkling thrice to north, saying: hiero: in the three great secret names of god, borne upon the banners of the north- emor dial hectega- spirits of earth, adore adonai! hiero: returns cup to stolistes and takes censer from dadouchos, and making three forward swings, says: hiero: in the name of ic zod heh chal, gre

salutes with the zelator sign, and leaves the room by south and west. sentinel: prepares neophyte who wears sash of neophyte grade and is blindfolded. he carries the fylfot cross in right hand. heg: instructs neophyte in knocks of the grade. kerux: opens the door to be just ajar) heg: let me enter the portal of wisdom. kerux: i will. kerux: opens door and admits them. sentinel: turns down lights. hiero: except adonai build the house, their labour is but lost that build 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 o

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: give me the password (done) kerux: having received it, he turns to hiero, gives grade sal

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

no. 89) we have surviving, but no longer understood, a reminiscence^ inter cetera afjrestem cahallum caliquantos comedere adjunxisti, plerosque et doviesticum. hoc nequaciuam lieri deiiiceps sinas. and, inprimis de volatiubus, id est graculis et cornicnlis atque ciconiis, quae omnino cavendae sunt ab esu christianorum. etiani et fibri et lepores et cqui silvatici luulto aniplius vitandi. af^^ain, hieronymus adv. jov. lib. 2 (ed. basil. 1553. 2, 75) sarniatae, quadi, vandali et innumerabiles aliae gentes equai-inn et vulpium carnibus delectantur. otto frising. 6, 10. audiat, quod pecenati (the wild peschen;ere, nik 1280, 2) et hi qui falones vocantur (the vahven, nib. 1279, 2. tit. 4097, orudis et ininmndis carnibils, ut^jote cquinis et catinis usque hodie vescuiitur. rol. 98, 20 of the hea

3 8 INITIATION CEREMONY

particular element is this grade attributed? heg: to the element of water. hiero: honoured hiereus, to what planet does this grade especially refer? hiereus: to the planet mercury. hiero: honoured hegemon, what paths are attached to this grade? heg: the 31st and 30th paths of shin and resh. hiero: honoured hiereus to what does the 31st path refer? hiereus: to the reflection of the sphere of fire. hiero: honoured hegemon, to what does the 30th path allude? heg: to the reflection of the sphere of the sun. hiero: gives one knock. all rise and face east. hiero (knocks) let us adore the lord and king of water. elohim tzabdoth, elohim of hosts, glory be unto the ruach elohim who moved upon the face of the waters of creation. amen all salute. hiero: quits his throne and proceeds to the west. give

what does the 30th path allude? heg: to the reflection of the sphere of the sun. hiero: gives one knock. all rise and face east. hiero (knocks) let us adore the lord and king of water. elohim tzabdoth, elohim of hosts, glory be unto the ruach elohim who moved upon the face of the waters of creation. amen all salute. hiero: quits his throne and proceeds to the west. gives one knock. all face west. hiero: standing before the tablet of water, he makes with his scepter the invoking circle and pentagrams before it in the air. hiero: and the elohim said, let us make adam in our image, after our likeness, and let them have dominion over the fish of the sea. in the name of el, strong and powerful, and in the name of elohim tzabaoth, spirits of water adore your creator. hiero: taking cup of water f

circle and pentagrams before it in the air. hiero: and the elohim said, let us make adam in our image, after our likeness, and let them have dominion over the fish of the sea. in the name of el, strong and powerful, and in the name of elohim tzabaoth, spirits of water adore your creator. hiero: taking cup of water from before tablet and making therewith the sign of the eagle in the air before it. hiero: in the name of gabriel, the great archangel of water, and in the sign of the eagle, spirits of water adore your creator (making the cross with cup of water) in the names and letters of the great western quadrangle revealed unto enoch by the angel ave, spirits of water adore your creator (holding cup on high) in the three great secret names of god, borne on the banners of the west, empeh ars

the cross with cup of water) in the names and letters of the great western quadrangle revealed unto enoch by the angel ave, spirits of water adore your creator (holding cup on high) in the three great secret names of god, borne on the banners of the west, empeh arsol gaiol, spirits of water adore your creator. in the name of pa agiosel great king of the west, spirits of water adore your creator. hiero: replaces cup and returns to place. all face east. hiero: in the name of elohim tzabaoth i declare this temple opened in the grade of practicus. hiero (knocks 1, 3, 1, 3) hiereus (knocks 1, 3, 1, 3) heg (knocks 1, 3, 1, 3) the ritual of the 31st path (temple arranged for ritual of 31st path. the temple is darkened. hiero: fraters and sorors our frater (soror) xyz having made such progress in

phyte and say i swear by the abyss of the waters. candidate repeats heg: removes hoodwink. places in his hand the cup of water from before the tablet. hiereus: sprinkle with your hand a few drops of water towards the tablet of water in the west and say, let the powers of water witness my pledge. heg: replaces cup. hiereus: conduct the theoricus to the east and place him before the mystic pillars. hiero (knocks) before you are the portals of the 31st, 32nd and 29th paths. of these as you already know, the central one leads from the zelator grade to the theoricus grade. the one on the left hand now open to you is the 31st which leads from the grade of zelator to the grade of practicus. take in your right hand the pyramid of flame and follow your guide axiokersa the kabir who leads you throug

4 7 INITIATION CEREMONY

ement is this grade attributed? heg: to the element of fire. hiero: honoured hiereus, to what planet does this grade especially refer? hiereus: to the planet venus. hiero: honoured hegemon, what paths are attached to this grade? heg: the 29th, 28th and 27th paths of qoph, tzaddi and peh. hiero: honoured hiereus, to what does the 29th path refer? hiereus: to the reflection of the sphere of pisces. hiero: honoured hegemon, to what does the 28th path allude? heg: to the reflection of the sphere of aquarius. hiero: honoured hiereus, to what does the 27th path allude? hiereus: to the reflection of the sphere of mars. hiero (knocks) all rise and face east. hiero: let us adore the lord and king of fire. hiero: tetragrammaton tzabaoth. blessed be thou, the leader of armies is thy name! amen. all s

honoured hegemon, to what does the 28th path allude? heg: to the reflection of the sphere of aquarius. hiero: honoured hiereus, to what does the 27th path allude? hiereus: to the reflection of the sphere of mars. hiero (knocks) all rise and face east. hiero: let us adore the lord and king of fire. hiero: tetragrammaton tzabaoth. blessed be thou, the leader of armies is thy name! amen. all salute. hiero: quits his throne and proceeds to south and knocks. all face south. hiero: stands before the tablet of fire. he makes with his scepter the invoking circle and pentagrams before it in the air. hiero: and elohim said, let us make adam in our image after our likeness, and let them have dominion. in the name of elohim, mighty and ruling, and in the name of tetragrammaton tzabaoth, spirits of fir

and proceeds to south and knocks. all face south. hiero: stands before the tablet of fire. he makes with his scepter the invoking circle and pentagrams before it in the air. hiero: and elohim said, let us make adam in our image after our likeness, and let them have dominion. in the name of elohim, mighty and ruling, and in the name of tetragrammaton tzabaoth, spirits of fire, adore your creator. hiero: takes the incense from before the tablet, and making therewith the sign leo in the air before it. hiero: in the name of michael the great archangel of fire, and in the sign of the lion, spirits of fire, adore your creator (making with incense the sign of cross) in the names and letters of the great southern quadrangle, revealed unto enoch by the angel ave, spirits of fire, adore your creato

ncense the sign of cross) in the names and letters of the great southern quadrangle, revealed unto enoch by the angel ave, spirits of fire, adore your creator (holding incense on high) in the three great secret names of god, borne on the banners of the south, oip teea pedoce spirits of fire, adore your creator. in the name of edelperna, great king of the south, spirits of fire adore your creator. hiero: replaces incense and returns to place. all face east. hiero: in the name of tetragrammaton tzabaoth, i declare the temple opened in the grade of philosophus. hiero (knocks 3, 3, 1) hiereus (knocks 3, 3, 1) heg (knocks 3, 3, 1) advancement of 29th path (temple arranged for ritual of 29th path, as in diagram. the temple is darkened) hiero (knocks) honoured fraters and sorors, our frater xyz h

of practicus, hoodwinked, and with calvary cross formed of 12 squares in right hand. hegemon takes practicus by left hand and gives an alarm of 7 knocks. heg: and the ruach elohim moved upon the face of the waters. hiereus: opens door and admits them, then returns to his place. heg: conducts practicus to south in front of the tablet of fire, faces him to east and takes from him the calvary cross. hiero: give to the hegemon the sign, grip or token, grand word, mystic number and password of the grade of practicus. pract: sign, general grip of 1st order. grand word elohim tzabaoth, no. 36, password eloah (done) hiero: give me also the mystic title and symbol which you received in that grade. pract: monokeros de astris mayim (done) heg: places practicus before tablet of fire. hiero: frater (xy

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ell as for truth and justice. unlike bellona (see page 70) and the warlike gods, both athena and minerva are used in rituals for using legal means or oratory and persuasion, rather than direct action, to overcome injustice. thoth thoth was the ancient egyptian god of the moon, wisdom and learning. he was also god of time, languages, law and mathematical calculations, who invented the calendar and hieroglyphic writing. he is often depicted with the head of an ibis although he was worshipped as a baboon in hermopolis. appeal to him for all matters of magical wisdom, learning, intellectual pursuits, examinations and better time management. wise woman deities these goddesses are for transformation rituals, for endings that become beginnings and for accepting what cannot be changed. cailleach c

ABRAMELIN1

the commandments of god. also i have from point to point followed out that which mine angel hath counselled and prescribed unto me; following out also exactly that which abra-melin53 had taught me, the which is the same that i shall write in the two following books, and which i shall exemplify and explain more clearly; because the instructions which i received, although in very obscure words and hieroglyphics, have caused me to attain mine object, and have never permitted me to err and fall into pagan, strange, and superstitious idolatries; i being always kept in the way of the lord, who is the true, the only, the infallible end, for arriving at the possession of this sacred magic. of abramelin the mage 23 the ninth chapter. he infamous belial hath no other desire than that of obtaining t

ABRAMELIN3

ommon with all really ancient languages the system of verbal roots from which all the words of the language are derived, has this effect, viz, that the majority of combinations of two or three letters will be found to be a verbal root, bearing of abramelin the mage 128 a definite meaning. besides all this, in the qabalah each letter of the hebrew alphabet is treated as having a complete sphere of hieroglyphic meanings of its own; whence the most important ancient hebrew names and words can be treated by the qabalistic initiate as in fact so many formulas of spiritual force. b have been thus lengthy in explanation in order that the reader may have some idea of the reason of the construction and use of these magic squares. the sacred magick 129 the second chapter. o obtain information concer

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

dy else's glasses i shall get another kind of blur. as the lenses of my eyes change in the course of my life, what my sight tells me is different. the point is that we are quite unable to judge what is the truth of the vision. why then do i put on my glasses to read? only because the particular type of illusion produced by wearing them is one which enables me to interpret a pre-arranged system of hieroglyphics in a particular sense which i happen to imagine i want. it tells me nothing whatever about the object of my vision- what i call the paper and the ink. which is the dream? the clear legible type or the indecipherable blur? 12. but in any case any man who is sane at all does make a distinction between the experience of daily life and the experience of dream. it is true that sometimes d

ically unassailable, or even one which is so from a practical standpoint. we admit to ourselves that there are all sorts of snags; but we take our chance of that, and go ahead in the general principles inculcated by our experience of nature. it is, of course, quite easy to prove that experience is impossible. to begin with, our consciousness of any phenomenon is never the thing itself, but only a hieroglyphic symbol of it. our position is rather that of a man with a temperamental motorcar; he has a vague theory that it ought to go, on general principles; but he is not quite sure how it will perform in any given circumstances. now the experience of magick and yoga is quite above all this. the possibility of criticising the other types of experience is based upon the possibility of expressin

ALEISTER CROWLEY ACROSS THE GULF

granite seen by starlight, tall as a young palm and straight, yet more hideous than the ape of thoth. also i bought a young pale stripling from the north, a silly boy with idle languishing ways. but his mouth burned like sunset when the dust-storms blow. so pale an weak was he that all despised him and mocked him for a girl. then he took a white-hot iron from the fire and wrote with it my name in hieroglyphics on his breast; nor did his smile once alter while the flesh hissed and smoked. thus we went out a great caravan to a rocky islet in the nile, difficult of access for that the waters foamed and swirled dangerously about it. there we builded a little temple shaped like a beehive; but there was no altar and no shrine therein; for in that temple should the god be sacrificed unto himself

ing in the whole scheme of things. so i, in this year v of the equinox of the gods (1908) wherein horus took the place of osiris, will by the light of this my magical memory seek to understand fully the formula of horus- ra hoor khuit- my god, that ruleth the world under nuit and hadit. then as ankh-f-na-khonsu left unto me the stel 666 with the keys to that knowledge, so also may i write down in hieroglyph the formula of the lady of the forked wand and of the feather, that shall assume his throne and place when the strength of horus is exhausted. so now the service of the gods was to be secret and their magic concealed from men. they were to fall before the eyes of men from their place, and little sewer-rats were to come and mock at them, no man avenging them, and they utterly careless, n

ALEISTER CROWLEY BOOK OF LIES

e night of pan, which is mystically called n.o.x, and this o is identified with the o in this word. n is the tarot symbol, death; and the x or cross is the sign of the phallus. for a fuller commentary on nox, see liber vii, chapter i. nox adds to 210, which symbolises the reduction of book of lies get any book for free on: www.abika.com 12 duality to unity, and thence to negativity, and is thus a hieroglyph of the great work. the word pan is then explained, pi, the letter of mars, is a hieroglyph of two pillars, and therefore suggest duality; a, by its shape, is the pentagram, energy, and n, by its tarot attribution, is death. nox is then further explained, and it is shown that the ultimate trinity, o, is supported, or fed, by the process of death and begetting, which are the laws of the u

lost to himself in the charioting. book of lies get any book for free on: www.abika.com 25 [26] commentary( eta) cheth is the chariot in the tarot. the charioteer is the bearer of the holy grail. all this should be studied in liber 418, the 12th aethyr. the chapter is called "steeped horsehair" because of the mediaeval tradition that by steeping horsehair a snake is produced, and the snake is the hieroplyphic representation of semen, particularly in gnostic and egyptian emblems. the meaning of the chapter is quite clear; the whole race-consciousness, that which is omnipotent, omniscient, omnipresent, is hidden therein. therefore, except in the case of an adept, man only rises to a glimmer of the universal consciousness, while, in the orgasm, the mind is blotted out. book of lies get any bo

.abika.com 40 in love the individuality is slain; who loves not love? love death therefore, and long eagerly for it. die daily [42] commentary( iota-sigma) this seems a comment on the previous chapter; the stag-beetle is a reference the kheph-ra, the egyptian god of midnight, who bears the sun through the underworld; but it is called the stag-beetle to emphasise his horns. horns are the universal hieroglyph of energy, particularly of phallic energy. the 16th key of the tarot is "the blasted tower. in this chapter death is regarded as a form of marriage. modern greek peasants, in many cases, cling to pagan belief, and suppose that in death they are united to the deity which they have cultivated during life. this is "a consummation devoutly to be wished (shakespeare. book of lies get any boo

t also below fire-and in all-the fabric of all being woven on its invisible design, is alpha-iota-theta-eta-rho [182] book of lies get any book for free on: www.abika.com 179 commentary( pi-digamma) the number 86 refers to elohim, the name of the elemental forces. the title is the sanskrit for that, in its sense of "the existing. this chapter is an attempt to replace elohim by a more satisfactory hieroglyph of the elements. the best attribution of elohim is aleph, air; lamed, earth; he, spirit; yod, fire; mem, water. but the order is not good; lamed is not satisfactory for earth, and yod too spiritualised a form of fire (but see book 4, part iii) paragraphs 1-6. out of nothing, nothing is made. the word nihil is taken to affirm that the universe is nothing, and that is now to be analysed

the spirit and the son of christian theology. in the midst is the father, expressed as father-and-mother. i-h (yod and he, eta( eta) being used to express "the mother" instead of epsilon( epsilon, to show that she has been impregnated by the spirit; it is the rough breathing and not the soft. the centre of all is theta( theta, which was originally written as a point in a circle( sun, the sublime hieroglyph of the sun in the macrocosm, and in the microcosm of the lingam in conjunction with the yoni. this word alpha-iota-theta-eta-rho (aethyr) is therefore a perfect hierogly ph of the cosmos in terms of gnostic theology. the reader should consult la messe et ses mysteres, par jean 'marie de v (paris et nancy, 1844, for a complete demonstration of the incorporation of the solar and phallic m

ALEISTER CROWLEY LIBER 777

mony with evolution. experiments in creation, involving variation from existing types, are lawful and necessary. their value is to be judged by duty get any book for free on: www.abika.com 9 their fertility as bearing witness to their harmony with the course of nature towards perfection--o0oit: liber 777 vel p rolegomena s y m b o l i c a ad s y s t e m am sceptico-mystic vi explicand fundamentum hieroglyphicum sanctissimorum scient summ v a\a\ publication in class b i 777 the following is an attempt to systematise alike the data of mysticism and the results of comparative religion. the sceptic will applaud our labours, for that the very catholicity of the symbols denies them any objective validity, since, in so many contradictions, something must be false; while the mystic will rejoice eq

rayer. gate of daughter of mighty ones. garden of eden. also inferior mother the daughter. the queen. hklm the bride. hlk the virgin. hlwtb col iv. this column may be equally well symbolized by any single entry, preferably in 0. the monistic and nihilistic conceptions are convertible. hua may be equally named tao, iao, noumenon, and the like. all language on this subject is necessarily feeble and hieroglyphic. it is to name that which by definition has no name. col. v. these god-names are the grand words of the corresponding grades (see col. cxxi) except for 5 =6, whose g.w. is hwchy. the zodiacal gods are as for the sephira, which corresponds to the planet ruling. apparently, in the numeration of azbogah, line 12, only the az count. table of correspondences 35 that these following are onl

ull, and a lion. within the circles a naked shining figure in the sign of earth right foot advanced, fight hand advanced and raised, left hand lowered and thrown back. the hands grip each a ray of dazzling light, spiril, the right hand being dextro- and the left hand l vo-rotary. a red scarf conceals the fact of male genital organs, and suggests by its shape the letter k. such is the conventional hieroglyph. 41 appendix i the trigrams of the yi king attribution to quarters. planetary attribution. hindu attribution. yetziratic attribution. figure. name. part of body. key scale s! lingam+ y 7 khien. head. 2 [and 30. s.e$ apas. c m 6 tui. mouth. 14 [and 23. e& mano (prana! r 5 li. eyes. 6 [21 and 30. n.e% tejas. b c 4 kbn. feet. 27 and 31. s.w# vayu. d a 3 sun. thighs. 11 [and 12. w' akasa= g

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

e forces of nature; their "names" are the laws of nature. thus they are eternal, omnipotent, omnipresent and so on; and thus their "wills" are immutable and absolute> it is the masculine plural of a feminine noun, but its nature is principally feminine<form, manifestation. the masculine siva, or tao, is always a concealed force> it is a perfect hieroglyph of the number 5. this should be studied in "a note on genesis (equinox i, ii. the elements are all represented, as in tetragrammaton, but there is no development from one into the others. they are, as it were, thrown together- untamed, only sympathising by virtue of their wild and stormy but elastically resistless energy. the central letter is "he- the letter of breath- and represents s

l every truth be established" in accordance with whose testimony he gives judgment "yod" is the creative energy- the procreative power: and yet "yod" is the solitude and silence of the hermitage into which the magician has shut himself "mem" is the letter of water, and it is the mem final, whose long flat lines suggest the sea at peace hb:mem-final; not the ordinary (initial and medial) mem whose hieroglyph is a wave hb:mem<symbolism above outlined, yod is the mercurial "virgin word, the spermatozoon concealing its light under a cloke; and mem is the amniotic fluid, the flood wherein is the life-bearing ark. see a. crowley "the ship, equinox i, x> and then, in the centre of all, broods spirit, which combines the mildness of the lamb with the horns of the ram, and is the letter of b

conditions of magick imposed by progress. the word of the law being thelema, whose number is 93, this number should be the canon of a corresponding mass. accordingly, he has expanded i a o by treating the o as an ayin, and then adding vau as prefix and affix. the full word is then vau yod aleph ayin vau whose number is 93. we may analyse this new word in detail and demonstrate that it is a proper hieroglyph of the ritual of self-initiation in this aeon of horus. for the correspondence in the following note, see liber 777. the principal points are these: 31: atu :no: hebrew :no.:correspondence: other :of :of (tarot trump :atu: letters :let: in nature: correspondences :ter: the hiero: v :vau (a nail: 6 :taurus (an :the sun. the son in tephant (osi: english v: earthy sign: tragrammaton (see c

ox i, iii) are given full details of this formula, which cannot be too carefully studied and practised. it is unfortunately, the most complex of all of them. but this is the fault of the first matter of the work, which is so muddled that many operations are required to unify it- 40 chapter vii the formula of the holy graal: of abrahadabra "and of certain other words" also: the magical memory. the hieroglyph shewn in the seventh key of the tarot (described in the 12th aethyr, liber 418, equinox i, v) is the charioteer of our lady babalon, whose cup or graal he hears. now this is an important formula. it is the first of the formulae, in a sense, for it is the formula of renunciation<
s on which the practicus may construct his own sacred words. this word has been uttered by the master therion himself, as a means of declaring his own personal work as the beast, the logos of the aeon. to understand it, we must make a preliminary consideration of the word which it replaces and from which it was developed: the word aum. the word aum is the sacred hindu mantra which was the supreme hieroglyph of truth, a compendium of the sacred knowledge. many volumes have been written with regard to it; but, for our present purpose, it will be necessary only to explain how it came to serve for the representation of the principal philosophical tenets of the rishis. 45 firstly, it represents the complete course of sound. it is pronounced by forcing the breath from the back of the throat with

ALEISTER CROWLEY MAGICK WITHOUT TEARS

at it would be better for him somehow to live on land, he had to grow lungs instead of gills. when we want to travel over soft snow, we have to invent ski; when we wish to exchange thoughts, we must arrange a conventional code of sounds, of knots in string, of magic without tears get any book for free on: www.abika.com 52 carved or written characters- in a word- embark upon the boundless ocean of hieroglyphics or symbols of one sort or another (presently i shall have to explain the supreme importance of such systems; in fact, the universe itself is not, and cannot be, anything but an arrangement of 30 symbolic characters) here we are, then, caught in a net of circumstances; if we are to do anything at all beyond automatic vegetative living, we must consciously apply ourselves to magick "th

e links, whether you like it or not; why go on topping your drive, and slicing your brassie, and fluffing your niblick, and pulling your iron, and socketing your mashie and not being up with your putt- that's 6, and you are not allowed to pick up. it's a far cry to the nineteenth, and the sky threatens storm before the imminent night. love is the law, love under will. fraternally, 666 chapter iii hieroglyphics: life and language necessarily symbolic cara soror, do what thou wilt shall be the whole of the law. very natural, the irritation in your last! you write "but why? why all this elaborate symbolism? why not say straight out 15^ weh note: expound here a bit to clarify crowley's attitude toward race. refer to chapter lxxiii. 32 magic without tears get any book for free on: www.abika.com

e your hands come out (shape well shown in the illustration magick face p. 360. you being a probationer, plain black is correct; and the unicursal hexagram might be embroidered, or "applique (is it? i mean "stuck on, upon the breast. the best head-dress is the nemyss: i cannot trust myself to describe how to make one, but there are any number of models in the british museum, on in any illustrated hieroglyphic text. the sphinx wears one, and there is a photograph, showing the shape and structure very clearly, in the equinox i, 1, frontispiece to supplement. you can easily make one yourself out of silk; broad black-and-white stripes is a pleasing design. avoid "artistic" complexities. well, that ought to be enough to keep you out of mischief for a little while; but i feel moved to add a line

ALEISTER CROWLEY MEDITATION

he hanged man. this hanged man represents the adept hanging by one heel from a gallows, which is in the shape of the letter daleth- the letter of the empress, the heavenly venus in the tarot. his legs form a cross, his arms a triangle, as if by his equilibrium and self-sacrifice he were bringing the light down and establishing it even in the abyss. elementary as this is, it is a very satisfactory hieroglyph of the great work, though the student is warned that the obvious sentimental interpretation will have to be discarded as soon as it has been understood. it is a very noble illusion, and therefore a very dangerous one, to figure one's self as the redeemer. for, of all the illusions in this cup- the subtler and purer they are, the more difficult they are to detect> is but a reflection, ho

ssary connection between each pair of ideas and every other pair. the neophyte will perhaps do well to make the first sketches for his pantacle very large and complex, subsequently simplifying, not so much by exclusion as by combination, just as a zoologist, beginning with the four great apes and man, combines all in the single word "primate" it is not wise to simplify too far, since the ultimate hieroglyphic must be an infinite. the ultimate resolution not having been performed, its symbol must not be portrayed. if any person were to gain access to v.v.v.v.v<world himself> and ask him to discourse upon any subject, there is little doubt that he could only comply by an unbroken silence, and even that might not be wholly satisf

ALEISTER CROWLEY THE HEART OF THE MASTER

scimitar-sharp mohammed. next was a name sore blurred: sir edward kelly, with one writ in cipher. and in the centre of all, within the emblem of a ruby rose of five petals upon a golden cross was engraved: christian rosencreutz (for so were the brethren discreet to conceal his true name. after whom came three names great and terrible that i write not in this place. lastly appeared this newly-writ hieroglyph of the lion, and the name of that brother was hidden from me. then was i shewn the mystery of the words: how in the first period of recorded history men thought that life came from woman alone, and worked by the formula of isis, worshipping nature chaste and kindly, not understanding death, or the arcanum of love. so, when the time was ripe, appeared the brethren of the formula of osiri

ALEISTER CROWLEY THE LOST CONTINENT

scending of the sexual process. the bond of marriage was not, however, entirely of this negative character. it had its positive side, and here closely resembled the so-called christian doctrine of christ and the church. husband and wife were to be father and daughter, mother and son, brother and sister, teacher and pupil, and above all, friends. and this relation was to subsist on all planes. the hieroglyph of love was a cross; that of marriage, parallel straight lines, and as the cross was to be transcended in the circle, so were these lines to converge not on earth, but in venus. in the meanwhile each partner led his own free life; and it often occurred that a woman, having borne two children to a man and married him, would bear two children to another man, and so on perhaps for two cent

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

hands that the study of the nature of things in themselves is a work for which the human reason is incompetent; for the nature of reason is such that it must always formulate itself in proportions which merely assert a positive or negative relation between a subject and a predicate. men will thus be led to the development of a faculty, superior to reason, whose apprehension is independent of the hieroglyphic representations of which reason so vainly makes use<crowley collected works, vol. iii, epilogue> this then will be the foundation of the true spiritual science which is the proper tendency of the evolution of man. this science will clarify, without superseding, the old; but it will free men from the bondage of mind, little by little, just as the old science has freed

therefore. it appears to describe an initiation, or perhaps the initiation, in general terms. i would suggest that the palace is the 'holy house' or universe of the initiate of the new law. the four gates are perhaps light, life, love, liberty- see "de lege libellum. lapis lazuli is a symbol of nuit, jasper of hadit. the rare scents are possibly various ecstasies or samadhis. jasmine and rose are hieroglyphs of the two main sacraments, while the emblems of death may refer to certain secrets of a well known exoteric school of initiation whose members, with the rarest exceptions, do not know what it is all about. weh note: probably a slap against freemasonry in decadence. the question then arises as to whether the initiate is able to stand firmly in this place of exaltation. it seems to me a

e planes. we manipulate physical phenomena by physical means; mental by mental. we trace things to their true causes, and no longer seek to cut the gordian knot of our ignorance by the sword of a postulated pantheon. physiology leaves us in no doubt as to the power of our inherited talisman. and modern discoveries in psychology have made it clear enough that the sexual peculiarities of people are hieroglyphs, obscure yet not unintelligible, revealing their histories in the first place, in the second, their relations with environment in the present, and, in the third, their possibilities with regard to the modification of the future. in these supremely important verses of the book of the law, it becomes clear that nuit is aware of all these facts, and that she regards them as no less than t

w then of this may i not speak, seeing that it involveth the mystery of the transcending of time, so that in one hour of our terrestrial measure did i gather the harvest of an aeon, and in ten lives i could not declare it "de quibusdam mysteriis, quae vidi "yet even as a man may set up a memorial or symbol to import ten thousand times ten thousand, so may i strive to inform thine understanding by hieroglyph. and here shall thine own experience serve us, because a token of remembrance sufficeth him that is familiar with a matter, which to him that knoweth it not should not be made manifest, no, not in an year of instruction. here first then is one amid the uncounted wonders of that vision: upon a field blacker and richer than velvet was the sun of all being, alone. then about him were littl

ss; for which see liber 418, fourteenth aethyr. one may attain to be aware that one is but a particular 'child' of the play of hadit and nuit; one's personality is then perceived as being a disguise. it is not only not a living thing, as one had thought; but a mere symbol without substance, incapable of life. it is the conventional form of a certain cluster of thoughts, themselves the partial and hieroglyphic symbols of an 'ego' the conscious and sensible 'man' is to his self just what the printed letters on this page are to me who have caused them to manifest in colour and form. they are arbitrary devices for conveying my thought; i could use french or greek just as well. nor is this thought, here conveyed, more than one ray of my orb; and even that whole orb is but the garment of me. the

ALEISTER CROWLEY THE QABALAH

in another way. i is the straight line or central pillar of the temple of life; also it stands for unity, and for the generative force. a is the pentagram, which means the will of man working redemption. o is the circle from which everything came, also nothingness, and the female, who absorbs the male. the progress of the name shows then the way from life to nirvana by means of the will: and is a hieroglyph of the great work. 30 published as sepher sephiroth in equinox i (8. liber lviii 18 look at all our meanings! every one of them shows that the name, if it has any power at all, and that we must try, has the power to redeem us from the love of life which is the cause of life, by its masculine whirlings, and to gladden us and to bring us to the bosom of the great mother, death. before wha

ALEISTER CROWLEY THE SWORD OF SONG

rate myself before your eminent respectability. sir, said the holy man, none other than our lord himself! thou seekest illumination! mahabrahma smirked and admitted it. from negative to positive, explained the thrice-honoured one, through potential existence eternally vibrates the divine absolute of the hidden unity of processional form masked in the eternal abyss of the unknowable, the synthetic hieroglyph of an illimitable, pastless, futureless present. to the uttermost bounds of space rushes the voice of ages unheard of save in the concentrated unity of the thought-formulated abstract; and eternally that voice formulates a word which is glyphed in the vast ocean of limitless life.2 do i make myself clear? perfectly. who would have thought it was all so simple? the god cleared his throat

ALEISTER CROWLEY EQ I 1

to the weakness of man, because only the most capable were chosen for it, and those who selected made no error. through this school were developed the germs of all the sublime sciences, which were first received by external schools, then clothed in other forms, and hence degenerated. according to time and circumstances, the society of sages communicated unto the exterior societies their symbolic hieroglyphs, in order to attract man to the great truths of their sanctuary. but all exterior societies subsist only by virtue of this interior one. as soon as external societies wish to transform a temple of wisdom into a political edifice, the interior society retires and leaves only the letter without the spirit. it is thus that secret external societies of wisdom were nothing but hieroglyphic

ALEISTER CROWLEY EQ I 5

should be: hb:heh hb:dalet hb:chet, to brighten or make glad. we also work in another way. i is the straight line or central pillar of the temple of life; also it stands for unity, and for the generative force. a circle from which everything came, also nothingness, and the female, who absorbs the male. the progress of the name shows then the way from life to nirvana by means of the will: and is a hieroglyph of the great work. look at all our meanings! every one shows that the name, if it has any power at all, and that we must try, has the power to redeem us from the love of life which is the cause of life, by its masculine whirlings, and to gladden us and to being us to the bosom of the great mother, death. before what is known a the equinox of the gods, a little while ago, there was an in

ALEISTER CROWLEY EQ I 5

azzling to make out the characters, and a voice says "non haec piscis omnium (to interpret that, we must think of 'iota chi theta upsilon sigma, which does not conceal "iesous christos theon uios soter" as traditionally asserted, but is a mystery of the letter nun and the letter qoph, as may be seen by adding it up 'iota chi theta upsilon sigma is only connected with christianity because it was a hieroglyph of syphilis, which the romans supposed to have been brought from syria; and it seems to have been confounded with leprosy, which also they thought was caused by fish-eating. 50 one important meaning of 'iota chi theta upsilon sigma: it is formed of the initials of five egyptian deities and also of five greek deities: in both cases a magic formula of tremendous power is concealed. as to

ALEISTER CROWLEY EQUINOX EQ I 2 2

the tarot keys attached to four of them, viz, the wheel of fortune, death, the devil, and the hanged man, are of more or less sinister and terrible import, and that only the symbol of temperance appears to promise aid. therefore by this straight and narrow path of hb:samekh let the philosophus advance like the arrow from the centre of hb:taw hb:shin hb:qof (qsheth) the bow of promise; for by this hieroglyphic of the arrow hath sagittarius ever been represented. and as this sign of sagittarius lieth between the signs scorpio (death) and capricornus (the devil) so hath jesus to pass through the wilderness tempted by satan. but sagittarius the archer is a bi- corporate sign, the centaur, the man and the horse combined. recall what was said unto thee in the passage of the 31st path of fire lea

words and alphabet of which he can get no grasp or measure. the result of this obscurity naturally is that in both cases the rituals fail to initiate- in the first case they, not being understood, are jeered at; in the second they, though equally incomprehensible, are however revered. instead of teaching the alphabet by means of simple characters they teach it by grotesque and all but impossible hieroglyphics, and in the 289 place of giving the infant adept a simple magic rag doll to play with, intrust to his care, with dire prognostication and portent of disaster, a gargoyle torn from the very roof of that temple on the floor of which he, as a little child, is as yet but learning to crawl. the result being, as it proved in most cases, as disastrous as it was lamentable. there is a time a

f the mystic books of v.v.v.v.v. 301 let us now trace his progress in search of the stone of the philosophers, which is hidden in the mountain of abiegnus. there are eighteen recorded visions33 between the commencement of november and the end of december 1898, but as there is not sufficient space to include them all, only six of the most interesting will be given. being all written in his private hieroglyphic cipher by frater p, we have been obliged to re-write them completely, and elaborate them. no. 5.34 "after fervent prayer i was carried up above the circle35 which i had drawn, through a heavy and foggy atmosphere. soon, however, the air grew purer, and after a little i found myself in a beautifully clear sky "on gazing up into the depths of the blue, i saw dawn immediately above me a

ALEISTER CROWLEY EQUINOX EQ I 2

portant of the psychological results of my experiments seem to me to lie in (alpha. i devoted much pains to obtaining this effect alone by taking only the minutest doses, by preparing myself physically and mentally for the experiment, and by seeking in every possible way to intensify and prolong the effect. simple impressions in normal consciousness are resolved by hashish into a concatenation of hieroglyphs of a purely symbolic type. just as we represent a horse by the five letters h-o-r-s-e, none of which has in itself the smallest relation to a horse, so an even simpler concept such as the letter a seems resolved into a set of pictures, a fairly large number, possibly a constant number, of them. these glyphs are perceived together, just as the skilled reader reads h-o-r-s-e as a single

the ox, as though showing the fearful force of the spiritual "whirling motions" upon the material plane, as a terrible and destructive power. this is also shown by the foolish man, as the material tarotic emblem of that which in its proper and higher manifestation is the spiritual ether. therefore we read "begun are the whirling motions" hb:shin signifieth mighty in flame, whereof it is also the hieroglyph. it is that ruach elohim brooding upon the face of the waters. so read "formulated is the primal fire" hb:yod is the hand<god, always the symbol of his power> symbolising power in action, and its taro key is the hermit and the voice of light, the prophet of the gods. thus "proclaimed is the reign of the gods of light" hb:taw is the last letter of the alphabet, the "finis, t

ALEISTER CROWLEY EQUINOX EQ I 3 2

inary, the "prong" see dante. this prong points downwards. arms of typhon in 16th key) they also show the development of creation (lotus wand) operated by rebirth (phoenix wand, presided over by the kerubic working and the everlasting wings (chief adept's wand. 225 we now turn to the important symbolism of the number 120. it is hb:chet hb:mem hb:samekh sic ?hb:koph hb:mem hb:samekh? and the arrow hieroglyph which has been sufficiently explained in z. and the portal ritual. it emphasises the pentagram formula17, that only the purified man ihshvh can enter here. also 120= 4 x 5 x 6 (chesed, geburah, tiphereth. it is 12, hva, divided in the 10 sephiroth. in coptic, iho= 120 by shape= virgo aries capricorn= yetziratically 85= a flower or cup. the previous symbols have formulated the rainbow, a

(chesed, geburah, tiphereth. it is 12, hva, divided in the 10 sephiroth. in coptic, iho= 120 by shape= virgo aries capricorn= yetziratically 85= a flower or cup. the previous symbols have formulated the rainbow, and this is the arrow cleaving them. the "chief "adept" now begins a new vibration with a knock, the shrine and adepti having formulated the great work. this second vibration may be read hieroglyphically as follows: 11 the three wands contain the twenty-two paths. see diagrams 64, 65, 66. 12 see diagram 63. 13 see diagram 63. 14 see diagrams 64, 65, 66. 15 the three supernals are in a way summed in chesed, hb:dalet being the dividing-line. 16 not mars in scorpio. 17 that is, 1 x 2 x 3 x 4 x 5= 120. by the sephiroth and the paths we work; the rose and cross united, we are; and keth

ALEISTER CROWLEY EQUINOX EQ I 3

es in a manner more or less bizarre with the objects which he has met in his day's work, which have carelessly fixed themselves upon the vast canvas of his memory. that is the natural dream; it is the man himself. but the other kind of dream, the dream absurd and unforeseen, without meaning or connection with the character, the life, and the passions of the sleeper: this dream, which i shall call hieroglyphic, evidently represents the supernatural side of life, and it is exactly because it is absurd that the ancients believed it to be divine. as it is inexplicable by natural causes, they attributed to it a cause external to man, and even to-day, leaving out of account oneiromancers and the fooleries of a philosophical school which sees in dreams of this type sometimes a reproach, sometimes

ALEISTER CROWLEY EQUINOX EQ I 4 2

ir skulls, and the solomon islands, the nearest melanesian islands to easter island, are thousands of miles away. ducie island, the nearest island to easter island, is many hundred miles away, and the coast of south america is no less than 2,300 miles distant. and yet in this tiny island we find proofs of very high civilization, and it is curious that dr. churchward has not mentioned the numerous hieroglyphics found there concerning which a very full account is given in the smithsonian reports of 1889. after these came another exodus, carrying with it the lunar and solar mythos, and horus became under varying names the supreme world-god, and his four sons, or emanations, the four quarters. it is impossible here to enter into the numerous entrancing speculations that dr. churchward draws, o

r conception of polytheism; for it is we who are the idolators, and not our ancestors; it is we who sacrifice to many gods, and not those little bushmen who felt and saw and lived with the one great spirit. let us therefore mention that the chief points, a few out of a score, that have struck us are- the custom of the mark sacred stone; the universality of horus worship; the startling identity of hieroglyphics, all over the world, with the egyptian; and the symbolism of the great pyramid, and its use as a temple of initiation. a few others, however, do not understand. on p. 80 dr. churchward traces the "bull roarer" back to egypt. but we can find no proofs of these ever having been used there. in australia, as he states, they were used, and so also in new zealand and new guinea and over mo

ALEISTER CROWLEY EQUINOX EQ I 4 3

e the rest" he cries, to urge the good knight on. but no! sir palamedes grips the hermit by the woebegone bear of him; then away he rips, wood as a maniac, to the west, where down the sun in splendour slips, and where the quarry of the quest canters. they run like hippogriffs! like men pursued, or swine possessed, over the dizzy cretan cliffs they smash. and lo! it comes to pass he sees in no dim hieroglyphs, in knowledge easy to amass, this hermit (while he drew his breath) once dead is like a mangy ass. bruised, broken, but not bound to death, he calls some passing fishermen to bear him. presently he saith: 47 "bear me to some remotest den to heal me of my ills immense; for now hath neither might nor sense sir palamede the saracen" 48 xviii sir palamedes for a space deliberates on his ru

ALEISTER CROWLEY EQUINOX EQ I 4

ot bad. i tried to put (astrally) a fly on a man's nose. it seemed to disturb him much; but he did not try to brush it off. tried the the same with chinaman, great success. tried to make a chinaman look round, instant success. tried the same with a european, but failed. 3rd. tried in vain two "practical volitions" but was too unwell to do any work. 4th. nirvana, selfish- 28 m. ness, magical power hiero- phantship, etc. 192 meditation upon nirvana. 193 "i.e, no longer through reason or imagination. 194 harpocrates being the meditative god. 195 in this exercise the pendulum tends to swing out of plane. here are frater p.'s two methods of correcting it("a) fix mind on the two points of a pendulum-swing and move pendulum sharply like chronograph hand, keeping them fixed and equal in size. pend

ALEISTER CROWLEY EQUINOX EQ I 6

e. i am drowned in the universal thunder; the hours disrupt, the aeons involve. ah! not in any mortal mood ends the great verb we conjugate. from the highest hyberbole she doth swerve in an incommensurable curve, and the line of our beatitude is one with the sigil of our fate. 44 pallid, a mummy throned, she sits; the egyptian eyes, the egyptian hair, the band on her brows, the slender hands, all hieroglyphs of a god's commands beyond the rimes that a poet knits with fruitless travail, sterile care! marvellous! marvellous, marvellous! and again a marvel, a lotus-bud dropt from the brows of a goddess unknown on the ivory steps of the golden throne, virginal brows and luminous with the star-stream flowing therein for blood. ah, but electric thrills the host of the esoteric eucharist! the pag

lovely physical things, things gracious and of good report "ida! my ida! could you see your nostrils twitching! i can imagine you fighting with all their fierceness, incapable of keeping to the rules of boxing "i hate you" she said "in everything you see "your lust of blood" he answered gravely "it is true" said ida slowly "there is no light of battle in your eye. you see it as a picture "it is a hieroglyph "but it is a fight "i do not believe in fights. i only believe in beauty "oh how true, how right your are! how noble" she hid her face in her hands and began to cry to herself "i see! i see! that is how god must see the universe, or he could never tolerate such cruelty, such idiotcy, ineptitude "exactly. suppose now that the world is only symbol- i had rather say sacrament- suppose for

lliest things we do are wisdom- somehow, somewhere" and he let himself in* the lunch in the private room at lavenue's was secretly amusing. joe marie had only dog's eyes for ida; ninon amused herself by trying to distract him. edgar held forth at length upon art, passionlessly expository. 137 "art" said he "and do not imagine that art or anything else is other than high magic- is a system of holy hieroglyph. the artist, the initiate, thus frames his mysteries. the rest of the world scoff, or seek to understand, or pretend to understand; some few obtain the truth. the technical ability of the artist is the lucidity of his language; it has nothing to do with the degree of his illumination. bougereau is better technically than manet; he explains more clearly what he sees. but what does he see

ve in english- nobody minds! macbeth is not obliged to say 'hoots! ma leddy' every time he addresses his wife. the fool who bothers with local colour misses the sunshine. the man with the burette misses the sea. some pious dutchman of yore, who wanted to paint abraham and isaac, gave the old man a blunderbuss. why not? you can shoot your soon with a blunderbuss! i tell you it's all symbolism, all hieroglyphics. take wagner "take a cigarette" said ida. he shrugged his shoulders, and surrendered to the event "mr rolles" she said "it is your advice on life that we are asking. let us talk seriously. this dear boy (she took the negro's lips in her slim fingers and pinched them) likes me "i love her! i would die for her" broke in the black, crying with pleasure and pain, utterly unable to hold h

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

re simply short formulas, not of mantric value, such as in the case of the sacred word, but of a mathematical nature, precisely worded so as to convey the exact intent of the speaker. to the uninitiated they would look and sound like algebraical formulas, except that each is composed (when seen clairvoyantly) of an oval of a specific hue, according to the secret imparted, containing five peculiar hieroglyphics or symbols. one symbol contains the formula of the law concerned, another gives the planetary key and tone, a third deals with vibration, whilst the fourth shows the number and department under which the ray concerned falls. the last hieroglyph gives one of the seven hierarchical keys by means of which the members of our planetary hierarchy can link up with the solar. this is evident

great cycle of planetary existence. this cycle is called a world period. the aryan root race, to which the hindu, european, and modern american races belong, is the fifth, the chinese and japanese belonging to the fourth race. sensa, or senzar. the name for the secret sacerdotal language, or the "mystery speech" of the initiated adepts all over the world. it is a universal language, and largely a hieroglyphic cypher. shamballa. the city of the gods, which is in the west to some nations, in the east to others, in the north or south to yet others. it is the sacred island in the gobi desert. it is the home of mysticism and the secret doctrine. triad. the spiritual man; the expression of the monad. it is the germinal spirit containing the- 131- initiation, human and solar copyright 1998 lucis

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

gdom are analogous to the throat centre. this is all very obscure but hints of much value lie here. it is not possible to give much further information relative to the periodical appearing of the- 678- a treatise on cosmic fire copyright 1998 lucis trust subhuman forms of life. the subject is too obscure, and the detail too vast. until the student has fitted himself to appreciate the symbolic, or hieroglyphic writings of the adepts,22(287) it is impossible for him to grasp the matter. much of the teaching on this matter is found in records in the department of the manu, as it concerns primarily the initial stages of form building. it might be said that the appearance of any life in manifestation is due to primary activity on the part of some entity, which activity is largely the expression

e symbol for this is the mountain with a goat standing on the summit, and again an astrological sign, that of capricorn, can be noted. all hard places can be surmounted, and the summit reached by the "divine goat" symbol of the group, viewed as a unit. law 6. the symbol contains a flaming rosy sun with a sign in the centre a sign symbolising the union of fire and water; below this sign is found a hieroglyphic which may not be given as it gives the clue to the earth sign, and the keynote of the physical body of the planetary logos. law 7. this symbol takes the form of a male and female figure standing back to back, the male figure holding above his head what looks like a shield or tray of silver, a great reflector, whilst the female figure holds aloft an urn full of oil. below this sign is

phic which may not be given as it gives the clue to the earth sign, and the keynote of the physical body of the planetary logos. law 7. this symbol takes the form of a male and female figure standing back to back, the male figure holding above his head what looks like a shield or tray of silver, a great reflector, whilst the female figure holds aloft an urn full of oil. below this sign is another hieroglyphic which contains the secret of the astral plane, which has to be dominated by the mental. these seven laws can be worked out along the line of correspondences. it will be found that the energy of any particular centre and that of any one law can be brought into line with each other. 3. the twenty-two methods of group interplay. these methods of group interplay can only be grasped throug

wed as one and are called in esoteric parlance "the lives of that which appeared, rotated and gathered to themselves the fifth aspect of mahat" this symbol, which signifies the liberation achieved and the gains attained in system one, takes the form of a blazing altar of pure fire out of which is escaping a bird of green and gold plumage with five wings outspread. above this symbol appear certain hieroglyphics in the earliest sensa script signifying "still i seek" the symbols of the seven creative hierarchies now in manifestation are all enclosed in a circle denoting limitation and the circumscribing of the life. all these hierarchies are sons of desire, and are paramountly an expression of the desire for manifested life of the solar logos. they receive their primary impulse from the cosmi

ARADIA GOSPEL OF THE WITCHES

urch!at the same time lavernawent to a great lord and bought of him a castle, well-furnished within andbroad rich lands without. page 56 which hunting hound, as well is known,was changed by jupiter to stone.it is remarkable that in this story the moon is compared to an onion. the onion, says friedrich(symbolik der natur, p. 348, was, on account of its many skins, among the egyptians the emblemand hieroglyph of the many-formed moon, whose different phases are so clearly seen in the rootwhen it is cut through, also because its growth or decrease corresponds with that of the planet.therefore it was dedicated to isis, the moon-goddess. and for this reason the onion was so holy asto be regarded as having in itself something of deity; for which reason juvenal remarks that theegyptians were happy

BALANONES TEMPLE OF SET FAQ

ino@xeper.org- balanone- this long -time member (and author of this document) can be contacted through the temple's postal address or through email (balfaq@xeper.org. one frequently asked question is why balanone signs his email and posts with "pp" below his name. as stated in april, 1993 on the base of set echo and many other times "that's as close as i can get with this keyboard to the egyptian hieroglyph for shuti (the double maat feather, symbolizing my personal dedication to balance- a few others are mentioned in the ref document. 6.2.2 questions about setians are setians pagans? that's a question which depends heavily upon your definition of "pagan" see the ref document for this discussion. 6.2.3 imposters if imitation is the sincerest form of flattery, then how should you look at pe

BLAVATSKY H P ANTHROPOGENESIS

e male spirit-fire and the female (gaseous) water has become the oceanic expanse on earth. varuna is dragged down from the infinite space, to reign as neptune over the finite seas. as always, the popular fancy is found to be based on a strictly scientific foundation. water is the symbol of the female element everywhere; mater, from which the letter m, is derived pictorially from[[diagram] a water hieroglyph. it is the universal matrix or the "great deep" venus, the great mother-virgin, issues forth from the sea-wave, and cupid or eros is her son. but venus is the later mythological variant of gaia (or gaea, the earth, which, in its higher aspect is nature (prakriti, and metaphysically aditi, and even mulaprakriti, the root of prakriti or its noumenon. hence cupid or love in his primitive s

deities were, like the kabeiri, the personified sacred fires of the most occult powers of nature. the several branches of the aryan race, the asiatic and the european, the hindu and the greek, did their best to conceal their true nature, if not their importance. as in the case of the kumaras, the number of the kabeiri is uncertain. some say that there were three or four only; others say seven. aschieros, achiosersa, achiochersus, and camillus may very well stand for the alter egos of the four kumaras- sanat-kumara, sananda, sanaka, and sanatana. the former deities, whose reputed father was vulcan, were often confounded with the dioscuri, corybantes, anaces, etc; just as the kumara, whose reputed father is brahma (or rather, the "flame of his wrath" which prompted him to perform the ninth o

one sense, as also were their first human progeny, the "mind-born" primitive humanity, which were most assuredly bi-sexuals as all the more ancient symbols and traditions show. under the emblematical devices and peculiar phraseology of the priesthood of old, lie latent hints of sciences as yet undiscovered during the present cycle. well acquainted as may be a scholar with the hieratic writing and hieroglyphical system of the egyptians, he must first of all learn to sift their records. he has to assure himself, compasses and rule in hand, that the picture writing he is examining fits, to a line, certain fixed geometrical figures which are the hidden keys to such records, before he ventures on an interpretation "but there are myths which speak for themselves. in this class we may include the

on mount meru, and even the paradise full of houris, promised by mahomet to the faithful. the garden of eden was never the property of the jews; for china, which can hardly be suspected of having known anything of the jews 2,000 b.c, has such a primitive garden in central asia inhabited by the "dragons of wisdom" the initiates. and according to klaproth[[vol. 2, page] 204 the secret doctrine. the hieroglyphical chart copied from a japanese cyclopaedia in the book of fo-kone-ky, places its "garden of wisdom" on the plateau of pamir between the highest peaks of the himalayan ranges; and describing it as the culminating point of central asia, shows the four rivers- oxus, indus, ganges, and silo- flowing from a common source, the "lake of the dragons" but this is not the genetic eden; nor is i

symbolized in terms of ordinary phraseology. there is no purely mythical element in any of the ancient religious texts; but the mode of thought in which they were originally written has to be found out and closely adhered to during the process of interpretation. for, it is either symbolical (archaic mode of thought, emblematical (a later though very ancient mode of thought, parabolical (allegory, hieroglyphical, or again logo-grammical- the most difficult method of all, as every letter, as in the chinese language, represents a whole word. thus, almost every proper name, whether in the vedas, the "book of the dead" or the bible (to a degree, is composed of such logograms. no one who is not initiated into the mystery of the occult religious logography can presume to know what a name in any a

BLAVATSKY H P COSMOGENESIS

ols- the seat of which is beyond the himalayas, and whose ramifications may be found in china, japan, india, tibet, and even in syria, besides south america- claim to have in their possession the sum total of sacred and philosophical works in mss. and type: all the works, in fact, that have ever been written, in whatever language or characters, since the art of writing began; from the ideographic hieroglyphs down to the alphabet of cadmus and the devanagari. it has been claimed in all ages that ever since the destruction of the alexandrian library (see isis unveiled, vol. ii, p. 27, every work of a character that might have led the profane to the ultimate discovery and comprehension of some of the mysteries of the secret science, was, owing to the combined efforts of the members of the bro

ist himself confesses the truth by saying that "though. we see still standing the pyramids, and the ruins of temples and labyrinths, their walls[[footnote(s* lassen("ind. althersumkunde" vol. ii, p. 1,072) shows a buddhist monastery erected in the kailas range in 137 b.c; and general cunningham, earlier than that* reverend t. edkins "chinese buddhism[[vol. 1, page] xxix introductory. covered with hieroglyphic inscriptions, and with the strange pictures of gods and goddesses. on rolls of papyrus, which seem to defy the ravages of time, we have even fragments of what may be called the sacred books of the egyptians; yet, though much has been deciphered in the ancient records of that mysterious race, the mainspring of the religion of egypt and the original intention of its ceremonial worship a

d goddesses. on rolls of papyrus, which seem to defy the ravages of time, we have even fragments of what may be called the sacred books of the egyptians; yet, though much has been deciphered in the ancient records of that mysterious race, the mainspring of the religion of egypt and the original intention of its ceremonial worship are far from being fully disclosed to us* here again the mysterious hieroglyphic documents remain, but the keys by which alone they become intelligible have disappeared. nevertheless, having found that "there is a natural connection between language and religion; and, secondly, that there was a common aryan religion before the separation of the aryan race; a common semitic religion before the separation of the semitic race; and a common turanian religion before th

a in the reign of akbar; the universal tradition in china and japan that the true old texts with the commentaries, which alone make them comprehensible- amounting to many thousands of volumes- have long passed out of the reach of profane hands; the disappearance of the vast sacred and occult literature of babylon; the loss of those keys which alone could solve the thousand riddles of the egyptian hieroglyphic records; the tradition in india that the real secret commentaries which alone make the veda intelligible, though no longer visible to profane eyes, still remain for the initiate, hidden in secret caves and crypts; and an identical belief among the buddhists, with regard to their secret books. the occultists assert that all these exist, safe from western spoliating hands, to re-appear

papantla) which has seven stories, is more tapering than any other monument of this kind yet discovered, but its height is not remarkable, being but 57 feet, its base but 25 feet on each side. however, it is remarkable on one account: it is built entirely of hewn stones, of an extraordinary size, and very beautifully shaped. three staircases lead to the top, the steps of which are decorated with hieroglyphical sculptures and small niches arranged with great symmetry. the number of these niches seems to allude to the 318 simple and compound signs of the days of their civil calendar "318 is the gnostic value of christ" remarks the author "and the famous number of the trained or circumcised servants of abraham. when it is consi[[footnote(s* see farther on the description given of the early a

BLUE EQUINOX

the star in the west (captain fuller. an introduction to the study of the works of aleister crowley. the dhammapada (s. b. e. series, oxford university press. the best of the buddhist classics. the questions of king milinda (s. b. e. series) technical points of buddhist dogma, illustrated by dialogues. liber dcclxxvii vel prolegomena symbolica ad systemam sceptico-mystic vi explicand, fundamentum hieroglyphicam sanctissimorum scienti summ. a complete dictionary of the correspondences of all magical elements, re-printed with extensive additions, making it the only standard comprehensive book of reference ever published. it is to the language of occultism what webster or murray is to the english language. varieties of religious experience (james. valuble as showing the uniformity of mystical

nstruction in expansion of the field of the mind. curriculum of a.a. 35 liber d. sepher sephiroth. a dictionary of hebrew words arranged according to their numerical value. this is an encyclop dia of the holy qabalah, which is a map of the universe, and enables man to attain its perfect understanding. liber dcclxxvii. vel prolegomena symbolica ad systemam sceptico-mystic vi explicand, fundamentum hieroglyphicam sanctissimorum scienti summ. a complete dictionary of the correspondences of all magical elements, re-printed with extensive additions, making it the only standard comprehensive book of reference ever published. it is to the language of occultism what webstar or murray is to the english language. liber lxvii. the sword of song. a critical study of various philosophies. an account of

pertinence to the aspirant in that primary and mundane aspect of his work wherein he establisheth himself in the method through his natural affections. the equinox 112 for know, that all things are masks or symbols of the one truth, and nature serveth alway to point out the higher perfection under the veil of the lower perfection. so then all the art and craft of human love shall serve you as an hieroglyphic: for it is written that that which is above is like that which is below: and that which is below is like that which is above. therefore also doth it behoove you to take well heed lest in any manner you fail in this business of purity. for though each act is to be complete on its own plane, and no influence of any other plane is to be brought in for interference or admixture, for that

enith whence it declines to the nullity of death? rightly considered, this is not wholly truth. the life of man is but one segment of a serpentine curve which reaches out to infinity, and its zeros but mark the changes from the plus to minus, and minus to plus, coefficients of its equation. it is the equinox 114 for this cause, among many others, that wise men in old time chose the serpent as the hieroglpyh of life. life then is indestructible as all else is. all destruction and construction are changes in the nature of love, as i have written to you in the former chapter proximate. yet even as the blood in one pulse-throb of the wrist is not the same blood as that in the next, so individuality is in part destroyed as each life passeth; nay, even with every thought. what then maketh man, i

rriage of an ideal. in the the equinox 10 course of practice one concentrates upon a given thing, rejecting this outer appearance and arriving at that ideal, which of course will not in any way resemble any of the objects which are its incarnations. it is with this in view that the verse tells us that the soul must be united to the silent speaker. the words .silent speaker. may be considered as a hieroglyph of the same character as logos, ynda or the ineffable name. 12. for then the soul will hear and will remember. the word .hear. alludes to the tradition that hearing is the organ of spirit, just as seeing is that of fire. the word .remember. might be explained as .will attain to memory. memory is the link between the atoms of consciousness, for each successive consciousness of man is a s

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ups, decoctions, teas, mixtures, ointments. witches' pharmacopoeia. sources. lesson eleven 155 magick physical body. circle. cone of power. dancing and chanting. feeling. drawing down power. releasing the power. timing. cord magick. candle magick. love magick. sex magick. binding spell. protection. form of ritual. lesson twelve 175 the power of the written word runes. ogham bethluisnion. egyptian hieroglyphics. theban. passing the river. angelic. malachim. pictish. talismans and amulets. power raising dance. general dancing. music and song. sabbat games. wine and ale. bread and cakes. contents xi 67 lesson one the history and philosophy of witchcraft before really getting into what witchcraft is, perhaps we should take a look back at what it was the history of it. witches should be aware o

ogam bethluisnion. it was an extremely simple form and was used more for carving into wood and stone than for general writing. with a center line, it lent itself especially to carving along the edge of a stone or a piece of wood. ogam bethluisnion egyptian heiroglyphics many magickal orders, past and present, have leaned heavily on an ancient egyptian background. for them, of course, the egyptian hieroglyphs are ideal as a magickal alphabet. sir wallis budge's book, egyptian language, is a useful reference work here. below is a basic egyptian alphabet: going back to where i started, with the magicians of the middle ages, we find a variety of magickal alphabets. these have been culled from various ancient grimoires (from the old french for "grammar) the magician's book of rituals extant in

BUDGE E

alled ut-metu-ra, p. 5 the second ut-metu-tem, the third ut-metu-khepera, and the fourth ut-metu-asar. 7. the leader of the company, who is called tcha-unnut; by his side is a serpent, called sa, that stands on his tail. click to view the gods khenti-amentet, sekhet, sebeteh-ur, the four-terms, and teha-unnu.t this scene is explained by the horizontal line of inscription written above it, and the hieroglyphic text, based on the editions of lef bure and champollion, reads- p. 6 "the name of this field is 'maati' this god arriveth in the sektet boat, he maketh a way through the court of this city, which is two hundred and twenty measures in length, which he travelleth through to urnes. he passeth through the water, which is three hundred measures in extent, and he bestoweth the fields upon t

hawk-headed gods, each with a serpent in his left hand, a god called nabti, who holds a crook in each hand, net, or neith, goddess p. 8 of the south, net, or neith, goddess of the north, and the goat goddess artet. the two hawk-headed gods are called tchatui and meti, and the four following gods abenti, benbeti, sekhti, and sekhet. the explanation of this scene is given by the horizontal line of hieroglyphic text written above it, which reads"[the god cometh to] this court, he passeth through it in the form of a ram, and he maketh his transformations therein. after he hath passed through this court, the dead who are in his following do not [go with him, but they remain in this court, and he speaketh p. 9 words unto the gods who are therein. if copies of these things be made according to t

tilated text above the p. 23 boat it is said that "this great god approacheth this region, and he is conveyed along in the boats of the earth, by means of their, and he paddleth along through this field and uttereth words" click to view the boat of the full moon. the name of the fore part of the boat appears to be urer, and in front of the boat is written "chief of the gods of the tuat" p. 24 the hieroglyphics above the full moon read, and those above the stern of the boat read "field of him that beareth up urnes" the ends of the second boat likewise terminate in click to view the boat of the goddess hathor. bearded human heads, but each is surmounted by a pair of plumes. in the centre of the boat, between two goddesses, stands a huge sistrum, which is the symbol of the goddess hathor, and

knives, hack asunder apep in the tuat each day" 7-10. the four coffers of osiris, concerning which it is said"[these are the] hidden magical figures of the tuat, the funeral shrines of the hidden heads [when] those who reached this region [come there, the hidden heads] appear [and when they have heard the voice of ra] they eat their own forms, after this great god hath passed them by" the line of hieroglyphics above the upper register reads: p. 146 [paragraph continues "the hidden road of ament. the great god maketh his way over it in his holy boat, and he passeth over this road which has no water, and none to tow. he maketh his way by means of click to view (left) neb-uast (right) seth-ab. the words of power of isis, and by means of the words of power of semsu, and the utterances of this

who tow thee along" the eight gods click to view p. 166 who tow along the boat of ra are thus described "these are the gods of the tuat who tow alone, ra in the place where the gods have their sepulchres (tebat-neteru-set, and he is [acclaimed] by those who are in this city. the images secret of tathenen, of horus [and of] the gods are with them" 2. nine large objects somewhat in the form of the hieroglyphic shems, which has the meaning of "follower" or "servant; unlike this sign, however, each of the nine objects is provided with a huge knife, and from the curved end of each is suspended a human head. m. maspero is undoubtedly correct in describing these as the servants of the god. the names of the nine servants are- 1. hetep-ta. 2. amen. 3. sesheta-baiu. 4. sekhen-khaibit. 5. neb-er-tch

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ell as for truth and justice. unlike bellona (see page 70) and the warlike gods, both athena and minerva are used in rituals for using legal means or oratory and persuasion, rather than direct action, to overcome injustice. thoth thoth was the ancient egyptian god of the moon, wisdom and learning. he was also god of time, languages, law and mathematical calculations, who invented the calendar and hieroglyphic writing. he is often depicted with the head of an ibis although he was worshipped as a baboon in hermopolis. appeal to him for all matters of magical wisdom, learning, intellectual pursuits, examinations and better time management [insert pic p081- wise woman deities these goddesses are for transformation rituals, for endings that become beginnings and for accepting what cannot be cha

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

wn as providentialism "comets, hailstorms, monster births and apparitions" and other disruptions of the ordinary were demonstrations that foretold god's will or signaled his displeasure with humankind. africans f understandings of the universe were also inspired by visible manifestations of spiritual forces within nature. they too viewed thunder, lightning, and other elements as heralds of sacred hierophanies, the awesome presence of numerous divine beings. these conceptions of the supernatural held firm for their free black descendants in\ 45\ america, who glimpsed the power of god in catastrophic earthquakes, lunar eclipses, and meteor showers.[19] the informal nature of european-derived supernaturalism may have facilitated its integration into african and african american cosmologies. p

CHRONOLOGIA RORISPERGIUS

rmed, a world, since he is wholly correspondent with the world s nature. indeed at the moment of conception there spurts from the seven planets a whole complex of rays that bear on each part of the man. and the same thing happens at the birth-hour, according to the position of the twelve signs" c. 420 "de nuptiis philologi et mercurii" martianus capella 475-525 boethius c. 475 horapollo of nilous hieroglyphica. suda refers to him as a leader of one of the last pagan philosophical schools in menouthis near alexandria, under the reign of emperor zeno (474-491. 500 ce (circa) pseudo-dionysius the areopagite flourished, probably a native of syria. 507: the frankish leader clovis defeats the visigoths at the battle of vouille. the visigoths retreat into spain c. 529: benedict of nursia (d. 543)

encouraged the spread of greek studies in italy 1403 king henry iv of england issues a prohibition of alchemy and to stop counterfeit money 1405 moses botarel sefer yezirah commentary 1412-1480 lacinius 1415 early german ms buch der heiligen dreifaltigkeit paralleling the christ and the philosophers' stone 1419 cristoforo de' buondelmonti's purchase, on the island of andros of a manuscript of the hieroglyphica, attributed to horapollo. 1420-1477+ bonifacio bembo 1420 splendor solis manuscript 1423 cards are condemned in a speech made a bologna by st. bernardin of siena. he does not refer to the tarot major arcana 1423-77 townbooks of nuremberg name several women as card-painters. 1425 1495 judah messer leon teacher of yohanan ben isaac alemanno 1431 d. ibn turka ispahani iranian sufi conti

o the tarot major arcana 1423-77 townbooks of nuremberg name several women as card-painters. 1425 1495 judah messer leon teacher of yohanan ben isaac alemanno 1431 d. ibn turka ispahani iranian sufi continues suhrawardi's ishraq 1433 or later "sefer yetzirah "n" british museum 600 (l) foll 2a-3b. paper. greece) short recension of tamim 1435 cyriac of ancona, who visited egypt in 1435 and copied a hieroglyphic inscription for niccol niccoli. 1435-1512 marsilio ficino 1435- 1504 yohanan alemanno synthesized averroist, kabbalistic, neoplatonic and renaissance humanist themes; instructing pico della mirandola in hebrew and in kabbalah. 1439- 40 "de docta ignorantia" nicholas of cusa 1440-1518 kabir 1440 the date from which are found the earliest surviving cards printed from wood-blocks- french

rb. 716. 1472 1539 symphorien champier (champerius or campegius) of lyons. liber de quadruplici vita. theologia asclepii hermetis trismegisti discipuli cum commentariis(contained lazarelli's latin translation of ch xvi-xviii)physician friend of lef vre d'etaples. 1476 george ripley medulla alchemiae 1477 thomas norton writes his ordinall 1477- 1558 valerianus, pierius giovanni pietro delle fosse. hieroglyphica(basle, 1556. 1480: bembo, an italian artist produces several decks, of which portions still exist. some are commissioned by filippo maria viscounti prior to his death in 1447. 1483 martin luther born eisleben, saxony, germany. 1484 avicenna's de anima. hieronymous bosch garden of earthly delights 1485 geber summa perfectionis 1485-1535 henry cornelius agrippa 1486 giovanni pico della

tion's hearing concerning his works. 1555 postel detained in venice by the inquisition. postel has published in padua 2 works on his mystical immutation and the teachings of his "mother johanna" il libro della divina ordinatione and le prime nove del altro mondo. at this, the inquisition declares him a dangerous revolutionary and mad. 1555-1625 francis anthony 1556 postel imprisoned in rome. 1556 hieroglyphica of valerianus, pierius giovanni pietro delle fosse italian humanist scholar and poet. first book to ascertain the historical truth about the writing system of ancient egypt on the basis of the bembine table, inscriptions on roman obelisks, the hieroglyphica of horapollo. 1557 catelin geofroy tarot(lyon. gabriel du preau -deus livres de mercure trismegiste hermes 1557-1607 thomas brig

COSIMANO CHARLES ELEMENTARY PSIONICS

and be reflected by mirrors. 4. it will emanate from the entire human body, with certain points, such as the eyes, the forehead, the top of the head and the fingertips being the strongest emission points. 5. it has a relation to electromagnetic energy that allows it to be carried over wires without a carrier wave. this is one feature that can be proven by an easily repeatable experiment. t. galen hieronymus, a famous radionic expert who died in 1988, did an experiment in which he took two identical potted plants and placed them in a totally dark environment. to one plant he ran wires which led to the outside and were exposed to sunlight. the other plant, the control, was not so connected. he watered and fed them alike and observed the difference between them. the plant with the wires was p

because they had accidentally stepped on a do-it-yourself computer company's trademark and this was how they got out of it. well, guess what. we can build that machine and you will. it was not until april 7, 1977 (some numerological significance there, no doubt, though i have no idea what it is) that i finally got around to building my first radionic box based on the machine designed by t. galen hieronymus in the late 1940's. anyway, i'm going to risk boring you by introducing this stuff with a bit of history. i find it fascinating and i think you will be entertained by it as well. radionics was discovered, or invented rather, in 1910, by dr. albert abrams of (you guessed it) san francisco. he was examining a patient and was in the process of percussing his tummy (no, he was not swearing

e) is that her work influenced george de la warre in england who discovered once and for all that radionics was psychic function and set up the radionic association there along with a whole slew of ethical guidlines that i violated the first day i built my box. but then, as everyone knows, i don t have an ethical bone in my body. there is one more researcher who died in 1988 and that was t. galen hieronymus. tgh has the distinction of having invented the most well-known radionic device (at least until my first book came out. now i used to look down on the hieronymus machine as being somewhat clumsy and old-fashioned, in spite of the fact that i had two instruments based on his basic concept running. so now i am going to go into some detail about his and his machine. hieronymus started out

e, but rather an instrument for analysing minerals. now why in hell anyone would need a psionic instrument to do that is beyond me. so the usual and probably correct assumtion was that he wanted to avoid fda scrutiny by taking it totally out of their hands and he did and because one could get a copy of the patent by buying it from the us patent office, a lot of people did and built their own. the hieronymus machine looks terribly intimidating to build from scratch and it is until you realize something. it was nothing more than a modified radio. the sample to be tested would be placed in front of a short tube that led to a prism hooked to a calibrated dial and there was an electrode behind that (the antenna. this led, in the original patent, to a four stage resistance box (four potentiomete

ch a manner as to isolate the different patterns in that field and either emphasize them or depress them. so what the hell does that mean? the common conception of the human energy field is as a more or less mass of etheric energy. this is not, however, the case. in reality, the etheric body is something more or less like light when you break it up with a prism, before you put the prism into your hieronymus machine. there are many different wavelengths combining to make up the whole. now if you work with light, you can use colored filters to isolate a particular set of wavelengths. the same is true with radionics. when you use the machines, you isolate bands of energy in the etheric body. by means of this capacity for isolating things, we can discover many useful things. for example, someo

DAVID ICKE CHILDREN OF THE MATRIX

figure 2: the inverted pentagram, the classic symbol of satanism, and, apparently, a symbol for sirius. ruled by the gods 35 connect the reptilians with both sirius and orion. isis (sirius) was the companion of osiris (orion) in egyptian myth. among the major illuminati symbols to the present day are the eye, the triangle or pyramid, the five-pointed star, the obelisk, and the dome. the egyptian hieroglyph for sirius was the obelisk, dome and fivepointed star; the bozo tribe of mali, cousins to the dogon, call sirius the "eye star; an egyptian hieroglyph for sirius was a triangle- three points representing the three sirius stars; and the triangle symbolised water in pythagorean code;26 the eye was a symbol of osiris in egyptian myth. the bow and arrow is another symbol used by the ancient

the physical representations of their serpent goddess or "grandmother".47 the tuaregs also perform a dance in honour of the atlantean fire god, volcan or votan. the atlanteans and lemurians established colonies in egypt, then known as khem or "land of the fire serpent. the letter "k, the sound used so often by these reptilian bloodlines apparently, was written in the form of a serpent in egyptian hieroglyphics. khem was the name of the deity symbolised as a black goat and late called pan. the goat is still a symbol of worship for the illuminati and saranists today under the name baphomet. there are many surviving records that claim a lineage of egyptian kings going back tens of thousands of years before the formation of the egyptian civilisation described by official historians. this suppo

hout this book. the very name aryan comes from the word "arri, meaning noble one. the il luminat i refer to their bloodlines as royal and noble, hence nobility and aristocracy or ari-stock-racy. the name sum-arian is, therefore, very appropriate. the sumer empire l.a.waddell's br i ll iant research really begins with the foundation of sumer around 4000bc. he was an expert in sumerian and egyptian hieroglyphics and the sanskrit language of the indus valley. a rare gift indeed, and this allowed him to travel these regions, reading the ancient accounts and the stories on the temples and monuments to show without question that sumer, egypt, and the indus valley were parts of one empire based on sumer (figure 10. it should be emphasised, however, that before the cataclysm a high civilisation ha

ultures also turn out to be different names for the same deities. once you understand this, wading into the past becomes a lot less complicated. the advantage that waddell had over conventional egyptologists and "historians (apart from an open mind) was that he could read sumerian and could therefore decipher inscriptions in egypt, which they could not understand. he could see that early egyptian hieroglyphics were those used by their ruling culture in sumer. it was only later that they evolved into an egyptian system developed more locally. it is the latter that egyptologists have been decoding. the earlier sumerian hieroglyphics in egypt flummoxed them. but not waddell. here is one example of how he proved his point. one of the best-known kings of sumer is called king sargon. the sumeria

of kingdoms and ruling dynasties. king sargon ruled egypt from his sumer base within the pre-dynastic period- around 2700bc. the right to rule in the sumer empire (again like lemuria and atlantis) was by bloodline, a fact fundamental to understanding how the world is controlled- and who by- today. the egyptian inscriptions detailed here were discovered by waddell to have been written in sumerian hieroglyphics, not the much later egyptian version with which egyptologists are familiar. sargon's grandfather (khetm to conventional history) was known as: takhu or tekhi in the early sumerian-style "egyptian hieroglyphs; as tuke in the old sumerian king lists; and as vri-taka or dhri-taka in the indian king lists" these are slightly different spellings for the same person who ruled all three. sa

DAVID ICKE THE BIGGEST SECRET

ic blood drinkers. the 221holygrail222 chalice or cup is also symbolic of the womb and drinking menstrual blood, as wellas being a symbol of the reptilian 221royal222 bloodline itself. menstrual blood was providedfor the elite of the reptilian 221royal222 line by virgin priestesses and this is the origin of theterm 221scarlet woman222 or, to the greeks, 221sacred woman222. the greek word for this,hierodulai, was eventually translated into english as harlot and into german as 221hores222,the origin of whore. the word ritual derives from this practice (ritu= redness) and so dothe words rite and red. menstrual blood is one reason why the colour red is so important289to satanists and it is another reason for the constant use of the colour gold by the royalbloodlines. gold is called the metal o

DAVIDSON DAN SHAPE POWER

e, it would shi f t back to its home reality. the point that bearden is making is that all possible worlds and creations exist, even on mental levels, so by producing a sustained pattern, you actually create that reality somewhere in the omniverse. using shape power, it might be possible to shift that desired micro-reality into our own. science fiction writer john campbell wrote a story about the hieronymous radionics machine, where a blank plastic credit card was heated to soften the plastic. a radionics machine was tuned to a given pattern (signature) which was electrostatically projected between two metal plates. when the heated plastic was placed between the plates and allowed to cool, an electret was formed that continued to broadcast the pattern without any outside source of power. t

e galaxy that we have broken the code on what we believe the pyramid was originally used for; namely, an interstellar communication device. 2. measure the magnetic and electric fields in and around pyramids and other sites. 3. visit various historic egyptian monuments and ancient sites to collect data on possible evidences of ancient, advanced civilizations. this would include analysis of ancient hieroglyphics, and measurement of magnetic fields around these sites. hieroglyphics are a possible source of shape power artifacts or information. 133 9.3 sonic creation of pyramid forcefields as discussed in section 7.2.4, a pyramid, at well at triangles based on pyramidal proportions, has a natural forcefield whether the pyramid is stationary or moving. in actuality, any stationary pyramid setti

DIABOLUS

uations for both to occur. 5 set and horus indeed have a close connection as not only brothers but also deific opposites. it is suggested by e.a. wallis budge that horus means something similar to he who is above and set therefore he who is below, thus holding a significance to as above, so below and the baphomet idol long regarded as a form of hidden knowledge. considering set s name had similar hieroglyphic connections to stone, it can be suggested further that this god was a personification of the lands of death, stony land and the desert wastes. set s direction was also often consider south as well, and his opposing side of the north. in later times, as previously mentioned, ahriman has been long associated with not only the north but also the south, making reference to his powers over

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

spiritualism of england and america. thanks to the writings of the french occultist, allan kardec (1804-1869, it had an immense influence on the spirit possession cults of brazil and other nations of south america. a religion of which a major aspect is the belief in the communication of the dead. stolistes: from the late greek "stolizo" meaning "to equip or to clothe, to put in train" originally "hierostolos, an egyptian priest who had charge of the sacred vestments. in the society of the astral star, a junior officer of a stellar temple [s.t. a member of clergy (deacon/ deaconess) of a working lodge of the society who serves as the warden of the west in non-iniatory rituals. statues, living: according to ancient legend, greek magicians possessed the power, most probably learned from the e

DION FORTUNE MYSTICAL QABALA

ng us to see their relationships among themselves. these are the four worlds of the qabalists; the four elements of the alchemists; the fourfold classification of the signs of the zodiac and the planets into triplicities, employed by the astrologers; and the four suits of the tarot pack used in divination. this fourfold classification resembles the rosetta stone which gave the key to the egyptian hieroglyphs, for on it were inscriptions in egyptian and greek; greek being known, it was possible to work out the meaning of the corresponding egyptian hieroglyphs. it is the method of arranging all these sets of factors on the tree which gives the real esoteric clue to each of these systems of practical occultism. without this key they have no philosophical basis and become matters of rule of th

DONALDTYSON SIGIL

sons could read or write, names were often signed by means of personal marks such as a simple x. the graphic mark and the signature of an illiterate individual were the same (ouroboros, ancient emblem of eternity, from speculum veritatis, 17th century) an emblem is a graphic symbol employed in magic and alchemy to express an abstract idea or principle. an example of an emblem is john dee's famous hieroglyphic monad. other example are the representation of a serpent nailed to a cross, or a green lion devouring the sun. personal symbols of gods, angels, spirits and demons are usually not called emblems (lamen of the golden dawn office of kerux, from israel regardie's golden dawn) in the western tradition, the magician often has a personal symbol known as a lamen that expresses his or her hig

e sign of elemental fire (skull, a token of death, from het geheele leven ons heeren jesu christi, 1648) a token is a sign that represents something else by association. a rose may be used as a token of love, a raven as a token of putrefaction. tokens do not embody the things they represent (astrological glyph of the planet neptune, from the book of signs (1930) by rudolf koch) a glyph, short for hieroglyph, is usually the pictorial representation of a letter. ancient egyptian and modern chinese, for example, use small pictograms in place of letters. in magic the term is sometimes employed specifically to denote the astrological signs of the zodiac and planets (gnostic amulet of chnoubis, one of the decans of cancer, for protection against stomach disease: from amulets and superstitions (1

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

. the first edition of the facsimile of the papyrus was issued in 1890, and was accompanied by a valuable introduction by mr. le page renouf, then keeper of the department of egyptian and assyrian antiquities. but, in order to satisfy a widely expressed demand for a translation of the text, the present volume has been prepared to be issued with the second edition of the facsimile. it contains the hieroglyphic text of the papyrus with interlinear transliteration and word for word translation, a full description of the vignettes, and a running translation; and in the introduction an attempt has been made to illustrate from native p. vi egyptian sources the religious views of the wonderful people who more than five thousand years ago proclaimed the resurrection of a spiritual body and the imm

am] sacred texts egypt index previous next contents. preface v. introduction- the versions of the book of the dead ix the legend of osiris xlviii the doctrine of eternal life lv egyptian ideas of god lxxxii the abode of the blessed ci the gods of the book of the dead cvii geographical and mythological places cxxxiii funeral ceremonies cxxxviii the papyrus of ani cxlii table of chapters cliii the hieroglyphic text of the papyrus of ani, with interlinear transliteration and word for word translation 1-242 translation 245-369 bibliography 371-377 next: the versions of the book of the dead. contents http//www.sacred-texts.com/egy/ebod/ebod02.htm [8/10/2001 11:22:27 am] sacred texts egypt index previous next introduction. the versions of the book of the dead. the four great versions of the boo

re represented by four versions- 1. the version which was edited by the priests of the college of annu (the on of the bible, and the heliopolis of the greeks, and which was based upon a series of texts now lost, but which there is evidence to prove had passed through a series of revisions or editions as early as the period of the vth dynasty. this version was, so far as we know, always written in hieroglyphics, and may be called the heliopolitan version. it is known from five copies which are inscribed upon the walls of the chambers and passages in the pyramids[2] of kings of the vth and vith dynasties at sakk ra;[3] and sections of it are found inscribed upon tombs, sarcophagi, coffins, stel and papyri from the xith dynasty to about a.d. 200.[4 [1. see naville, todtenbuch (einleitung, p

and vith dynasties at sakk ra;[3] and sections of it are found inscribed upon tombs, sarcophagi, coffins, stel and papyri from the xith dynasty to about a.d. 200.[4 [1. see naville, todtenbuch (einleitung, p. 39. 2. hence known as the "pyramid texts" 3. i.e, un s, tet, pepi i, mentu-em-sa-f, and pepi ii. their pyramids were cleared out by mm. mariette and maspero during the years 1890-84, and the hieroglyphic texts were published, with a french translation, in recueil de travaux, t. iii-xiv, paris, 1882-93. 4. in the xith, xiith, and xiiith dynasties many monuments are inscribed with sections of the un s text. thus lines 206-69 are found in hieroglyphics upon the coffin of amamu (british museum, no. 6654. see birch, egyptian texts of the earliest period from the coffin of amamu, 1886. plat

eco che in egiziano, sono altrettanti caratteri del tipo ieratico del periodo esclusivamente romano, a cui il nostro papiro appartiene senza alcun dubbio" il libro dei funerali, p. 19. on dev ria's work in connection with this ms, see maspero, le rituel du sacrifice fun raire (in revue de l'histoire des religions, t. xv, p. 161] p. x ii. the theban version, which was commonly written on papyri in hieroglyphics and was divided into sections or chapters, each of which had its distinct title but no definite place in the series. the version was much used from the xviiith to the xxth dynasty. iii. a version closely allied to the preceding version, which is found written on papyri in the hieratic character and also in hieroglyphics. in this version, which came into use about the xxth dynasty, th

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

he guardians. amen. we most observe that the special kingdom of the gnomes is at the north; that of the salamanders at the south; that of the sylphs at the east; and that of the undines at the west. they influence the four temperaments of men (i. e, the gnomes, the melancholic; the salamanders, the sanguine; the undines, the phlegmatic; and the sylphs, the bilious. their signs are as follows: the hieroglyphs of the bull for the gnomes, and we command them with the sword; of the lion for the salamanders, and we command them with the forked wand, or the magic trident; of the eagle for the sylphs, and we command them with the holy pentacles; finally with aquarius for the undines, and we evoke them with the cup of libations. their respective sovereigns are, gob for the gnomes, djiu for the sal

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

he received it with great reverence, and dipping his fingers into it as if it was snap-dragon, sprinkled with it his forehead, both feet between the two first toes, and the ground behind his back. he then handed his glass to a disciple, who emptied it, and smacked his lips afterwards in a very secular manner. i then desired to see a little of his fetish. he drew on the ground with red chalk some hieroglyphics, among which i distinguished the circle, the cross, and the crescent. he said that if i would give him a fine dush, he would tell me about it. but as he would not take anything in reason, and as i knew that he would tell me nothing of very great importance in public, negotiations were suspended. the claims of the priest to possess supernatural powers were seldom questioned. he was no

1970. astrology the art of divining the fate or future of persons from the juxtaposition of the sun, moon, and planets. judicial astrology foretells the destinies of individuals and nations, while natural astrology predicts changes of weather and the influence of the stars upon natural things. the characters used in astrology to denote the 12 signs represent natural objects, but they have also a hieroglyphic or esoteric meaning that has been lost. the figure of aries represents the head and horns of a ram; that of taurus, the head and horns of a bull; that of leo, the head and mane of a lion; that of gemini, two persons standing together; and so on. the physical or astronomical reasons for the adoption of these figures is explained by the abbe pluche in his histoire du ciel (1739.41, and

n the paper without definite plan; and partly they afford a parallel to the early attempts at symbolic self-expression of primitives who have not yet learned an alphabet. like primitive writing, they pass by insensible transitions from direct pictorial symbolism to an abbreviated ideography, mingled in its turn with writing of a fantastic or of an ordinary kind. he often showed to experts strange hieroglyphics obtained automatically, but he found that at the best they appeared to resemble scrawls seen on chinese plates. the watercolor pictures of catherine berry, exhibited in brighton, england, in 1874, disclosed the vagaries of mind to which myers alludes. catherine berry acknowledged, by any ordinary observer they would be pronounced as chaotic, but a more minute survey of them reveals a

sition of the secret sciences, for the discovery of treasures, for obtaining power to command all beings, and to unmask all sciences and bewitchments. the whole following the doctrines of socrates, pythagoras, zoroaster, son of the grand aromasis, and other philosophers whose works in ms. escaped the conflagration of the library of ptolemy. translated from the language of the magi and that of the hieroglyphs by the doctors mizzaboula-jabamia, danhuzerus, nehmahmiah, judahim, and eliaeb. rendered into french by a.j.s.d.r.l.g.f. it purports to be a narrative of an officer who encyclopedia of occultism& parapsychology. 5th ed. the black pullet 191 was employed in egypt. while in egypt the narrator fell in with an occult magician to whom he rendered considerable service, and who at his death l

ople who worshiped those ancient gods were at length called by their name. the method of initiation unto the cult was as follows: the candidate for initiation was crowned with a garland of olive, and wore a purple band round his loins. thus attired, and prepared by secret ceremonies (probably mesmeric, he was seated on a throne brilliantly lighted, and the other initiates then danced round him in hieroglyphic measures. it may be imagined that solemnities of this nature would easily degenerate into orgies of the most immoral tendency, as the ancient faith and reverence for sacred things perished, and such was really the case. still, the primitive institution was pure in form and beautiful in its mystic signification, which passed from one ritual to another, till its last glimmer expired in

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

it was engraved on the silver reservoirs of magic lamps. the tetragram, symbolic of the four elements, was used in the conjuration of the elementary spirits.sylphs of the air, undines of the water, and the fire salamanders and gnomes of the earth. in alchemy it represented the magical elements salt, sulphur, mercury, and azoth; in mystic philosophy, the ideas spirit, matter, motion, and rest; in hieroglyphs, the man, eagle, lion, and bull. the pentagram, the sign of the microcosm, was held to be the most powerful means of conjuration in any rite. it might represent good as well as evil, for with one point in the ascendant it was the sign of christ, and with two points in the ascendant it was the sign of satan. by the use of the pentagram in these positions, the powers of light or darkness

the prayer of the undines should follow. fire is exorcised by casting salt, incense, white resin, camphor, and sulphur therein, and by thrice pronouncing the three names of the genii of fire: michael, samael, and anael, and then by reciting the prayer of the salamanders. the earth is exorcised by the sprinkling of water, by breathing, by fire, and by the prayer of the gnomes. their signs are the hieroglyphs of the bull for the gnomes who are commanded with the magic sword; of the lion for the salamanders, who are commanded with the forked rod, or magic trident; of the eagle for the sylphs, who are ruled by the holy pentacles; and finally, of aquarius for the undines, who are evoked by the cup of libations. their respective sovereigns are gob for the gnomes, djin for the salamanders, paral

summary was as follows: the committee carried out with the first group (trance speaking) 189 positive experiments; with the second group (automatic writing) 85 positive and 8 negative; with the third group (physical phenomena) 63 positive and 47 negative experiments. the medium spoke 26 languages including 7 dialects, wrote in 28 languages, among them 3 dead languages, namely latin, chaldaic and hieroglyphics. of the 63 physical experiments 40 were made in daylight, 23 in bright artificial light. a second report, based on the first, appeared in a publication of the academia de germany, the zeitschrift fur parapsychologie, in august 1929. fearing a hoax, the german periodical made inquiries first from the brazilian consul at munich as to the standing and reputation of mirabelli s witnesses

pendence of czechoslovakia in 20 minutes; french psychical researcher camille flammarion inspired him to write about inhabited planets.14 pages in 19 minutes in french. muri ka ksi delivered 5 pages in 12 minutes on the russo-japanese war in japanese. moses wrote in hebrew on slandering; harun el raschid made mirabelli write 15 pages in syrian, and an untranslatable writing of three pages came in hieroglyphics in 32 minutes. the phenomena of materialization were astounding, if real. the figures were not only complete, and photographed, but medical men made minute examinations that lasted for sometimes as long as 15 minutes and stated that the newly constituted human beings had perfect anatomical structure. after the examination was completed, one figure began to dissolve from the feet up

atorship in consequence of a warning from these creatures, and cassius flaminius retired from the command of the cavalry for no greater reason. herodotus stated that when the army of sennacherib invaded egypt, mice invaded their camp by night and gnawed their quivers and bows to pieces. in the morning, therefore, without arms, they fled in confusion; many were slain. horapollo, in his work on the hieroglyphics of egypt, described the rat as a symbol of destruction and said that the hebrew name of this animal is from a root that means to separate, divide, or judge. it has been remarked by one of the commentators on horapollo that the mouse has a finely discriminating taste. an egyptian manuscript in the bibliotheque royale in paris contains the representation of a soul going to judgment, in

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ere so repulsed that they refused their duty. the lords of the flame, advanced venusians, took over and guided the lemurians into a more human and spiritual state. during the mesozoic era lemuria began to break up, and one of its peninsulas became atlantis. in the late nineteenth century, archaeologist augustus le plongeon, working in the yucatan, believed he had discovered how to translate mayan hieroglyphics. his translations, which other scholars judged dubious, led him to believe that he had uncovered evidence of a lost civilization known as mu. he assumed mu to be atlantis. after his death, however, his friend james churchward, who had inherited le plungeon s papers, argued that mu, the motherland of man, had been in the south pacific, not in the atlantic. mu housed a white population

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

pirit within, 1992- d 1 qur an, the enshrouded one surah. 2 arunachala is a mountain in south india sacred to lord shiva. 3 the spiritual teaching of ramana maharshi, shambhala, boston, 1972. e "h 4 30 4 this lurianic instruction for meditation is contained in chayyim vital s sha an ruach ha qodesh, cited in kaplan s meditation and kabbalah, p.96-97. 5 on an interesting side note, in old egyptian hieroglyphics, a verb root was made future tense by the addition of the glyphs equivalent to the letters yod heh. the ancient hebrew pastoral nomads had considerable contact with successive egyptian dynasties. based on the antiquity of the active trade routes, this contact could have dated back well before the time of abraham to the early sumerian and canaanite dynasties. 6 torah b reshith 4:26. 7

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

f copernicanism shows most strikingly how shifting and uncertain were the borders between genuine science and hermetism in the renaissance. copernicus, though not uninfluenced by hermetic mysticism about the sun, is completely free of hermetism in his mathematics. bruno pushes copernicus' scientific work back into a prescientific stage, back into hermetism, interpreting the copemican diagram as a hieroglyph of divine mysteries. this chapter has only hinted in a partial and fragmentary way, and with but a few examples, at a theme which i believe may be of absolutely basic importance for the history of thought namely, renaissance magic as a factor in bringing about fundamental changes in the human outlook. the greeks with their first class mathematical and scientific brains made many discove

it is such a force. beth by its critical scholarship and by its historical and social approach to man and his problems, an atmosphere of unadulterated humanism is not one which is congenial to the magus and his pretensions. but the atmosphere very rarely was unadulterated and elements from the one tradition infiltrated into the other. perhaps the clearest case of such infiltration is that of the hieroglyphs. the history of the supposed egyptian hieroglyphs of horapollo, of the rage for them in the renaissance, and of their development into the emblem, one of the most characteristic of renaissance phenomena, is the aspect of renaissance egyptology which has been the most fully studied and explored.1 the hieroglyphica of horapollo2 was another of these supposedly ancient but really hellenis

osed egyptian hieroglyphs of horapollo, of the rage for them in the renaissance, and of their development into the emblem, one of the most characteristic of renaissance phenomena, is the aspect of renaissance egyptology which has been the most fully studied and explored.1 the hieroglyphica of horapollo2 was another of these supposedly ancient but really hellenistic works; it explains the egyptian hieroglyph as being a symbol with hidden moral and religious meanings, of course a misunderstanding of its true nature. the hieroglyph fashion is an offshoot of prisca theologia, for it owed much of its vogue to the deep respect for egyptian wisdom as exemplified in hermes trismegistus. in the argnmentum before his pimander, ficino attributes the invention of the hieroglyph to hermes.3 as compared

mbol with hidden moral and religious meanings, of course a misunderstanding of its true nature. the hieroglyph fashion is an offshoot of prisca theologia, for it owed much of its vogue to the deep respect for egyptian wisdom as exemplified in hermes trismegistus. in the argnmentum before his pimander, ficino attributes the invention of the hieroglyph to hermes.3 as compared with the talisman, the hieroglyph is not magical. it is a deep way of stating hidden truths in the sacred egyptian writing. and it was immensely popular with the humanists, and therefore 1 see karl giehlow "die hieroglyphcnkunde des humanismus in der allegorie der renaissance, in jahrbuch der kunsthistorischen sammlungen des allerhochsten kaiserhauses, xxxii, pt. i, 1915; e. iversen, the myth f egypt and its hieroglyphs

is a deep way of stating hidden truths in the sacred egyptian writing. and it was immensely popular with the humanists, and therefore 1 see karl giehlow "die hieroglyphcnkunde des humanismus in der allegorie der renaissance, in jahrbuch der kunsthistorischen sammlungen des allerhochsten kaiserhauses, xxxii, pt. i, 1915; e. iversen, the myth f egypt and its hieroglyphs, copenhagen, 1961. 2 see the hieroglyphics of horapollo, translated by george boas, bollingen series 23, new york, 1950. 3 "hunc (hermes) asserunt occidisse argum, aegyptiis praefuisse, eisque leges, ac literas tradidissc. literarum uero characteres in anirnalium, arborumque figuris instituisse (ficino, p. 1836) in one of the plotinus commentaries he relates these figures used by the egyptian priests to those described by "ho

FREEMASON BLUEBOOK

temple; the indented tessel, of that beautiful tesselated border, or skirting, which surrounded it,with the blazing star in the centre. the mosaic pavement is emblematical of human life, checkered with good and evil; the beautiful border which surrounds it, of those manifold blessings and comforts which surround us, and which we hope to obtain by a faithful reliance on divine providence, which is hieroglyphically represented by the blazing star in the centre. lights* maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (9 of 76 [11/22/1999 11:51:54 am] jewels. the movable jewels are the square, level and plumb. the square teaches morality, the level equality, and the plumb rectitude of life. the immovable jewels are the rough ashlar, the perfect, ashlar and the trestleboard

FREEMASONS SATANISM AND SYMBOLISM

e'll review some of these "infernal names" of satanism found within masonry [satanic bible, anton lavey, p. 144-46] we shall list the freemason teaching on each of these names, and then the explanation. baphomet "the gnostics held that it [universal agent] composed the igneous [pertaining to fire] body of the holy spirit, and it was adored in the secret rites of the sabbat or the temple under the hieroglyphic figure of baphomet or the hermaphroditic goat of mendes [pike, op. cit, p. 734, teaching of the 28th degree; emphasis added] we find it absolutely incredible that the freemasons should portray the holy spirit with the satanic symbol, baphomet. eliphas levi created this symbol, one of the foremost satanists and freemasons of all time. the baphomet is one of the most evil of all symbols

the doors and windows of the temples as a tutelary god [the word "tutelary" means "guardian] 3) in ancient tyre, and india "a serpent was. coiled around the trunk of a tree. python, the serpent deity, was esteemed oracular; and the tripod at delphi was a triple-headed serpent of gold [note: also, pike capitalized as we printed, above] 4 "the portals of the egyptian temples are decorated with the hierogram of the circle and the serpent" 5) the serpent "is found upon the temple of naki-rustan in persia, on the triumphal arch at pechin, in china, over the gates of the great temple of chaundi teeva, in java; upon the walls of athens. the mexican hierogram was formed by the intersecting of two great serpents, which described the circle with their bodies, and each a human head in its mouth [not

FULLER J F C SECRET WISDOM OF THE QABALAH

though adam and eve perceived that they were naked, they were not ashamed- that is they could not perceive the nakedness of the assiatic world- because the yetziratic vision having vanished there was no comparison (duality) left to judge it by. they were in fact bereft of all power of directly perceiving the shekinah, or supernal light. there is yet another mystery included in the letter od. its hieroglyphic is the human hand. when opened it symbolizes the microcosm: the four fingers the material elements( od, heh, vau, heh, and the thumb the spiritual element (shin. when closed it symbolizes unity, the egg out of which all things emanate. as its numerical value is 10 it also symbolizes the two hands; the erect or good pentagram and the inverted or evil pentagram (see diagram 4 on page 53

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

hat the titles of the ancient deity--the destroyer or regenerator, or, in other words, those of the god of life which embraced the idea of the moving force throughout nature, were, in course of time, appropriated by the rulers of the people. it is stated that the name of a certain egyptian god appears first in connection with royalty, that "his name was substituted for some earlier divinity whose hieroglyphics were chiselled out of the monuments to make place for his" according to the testimony of rawlinson, the god hea is represented by the great serpent, which occupies a conspicuous position among the symbols of the gods on the black stones recording babylonian benefactions. now these flat black stones are themselves said to symbolize the female element in the deity, in contradistinction

devil" forlong has observed the fact that, although in hebrew baal is masculine, in the greek translations he is feminine both in the old and new testaments.[88 [88] forlong, rivers of life, p. 223. jehovah was originally female, so, also, was netpe the holy spirit of the egyptian tree of life. we are given to understand that netpe was the same as rhea, the partner of sev or saturn, and that her hieroglyphic name was "abyss of heaven" osiris was the son of this goddess who was really a mai or mary, the celestial mother, he being the only god of the egyptians who was born upon this earth and lived among men. of this forlong remarks "his birthplace was mount sinai; called by the egyptians nysa, hence his greek name dionysos" as the palm was the first offering of mother earth to her children

us, the child and the third member in the later egyptian triad, not unfrequently appears in her place as one of the eight great gods. the fact is observed that the history of osiris is not alone the "history of the circle of the year, or of the sun dying away and resuscitating itself again, but that it is also the history of the cycle of 600" it has been said that of the component elements of his hieroglyphical name, isis is the first, and that the name osiris really signifies the "eye of isis" according to plutarch, isis and muth are identical, but from the evidence at hand it is plain that muth comprehends divine womanhood, or the female principle as it was regarded at an earlier stage of human growth. muth is not only the parent of the sun, or the force which produces the sun, but she i

ing the twentieth dynasty seth is suddenly portrayed as the principle of evil "with which is associated sin" consequently all the effigies of this great goddess were destroyed and all her names and inscriptions "which could be reached" were effaced. bunsen tells us that schelling, who has made a study of egyptian mythology, although totally ignorant of the later historical facts which by means of hieroglyphical monuments have been obtained, had arrived at the conclusion that seth had occupied an important position in the deity down to the fourteenth century b.c "schelling had on mere speculative grounds been brought to lay down as a postulate that typhon, at some early period, had been considered by the egyptians as a beneficent and powerful god" wilkinson says that the character given to

d this place, which i did for some years together, to take an exact account of it, staying a fortnight at a time, i found out the entire work by degrees. the second time i was here, an avenue was a new amusement; the third year another. so that at length i discovered the mystery of it, properly speaking, which was, that the whole figure represented a snake transmitted through a circle. this is an hieroglyphic or symbol of highest note and antiquity "in order to put this design in execution, the founders well studied their ground; and to make their representation more natural, they artfully carried it over a variety of elevations and depressions, which, with the curvature of the avenues, produces sufficiently the desired effect. to make it still more elegant and picture-like, the head of th

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

d to meina hushed voice andwitha somewhat awful accent:"iam a rosicrucian and a freemason; therefore i can speakofsome things,butof others i cannot speak, waite wasunimpressed-realrosicrucianswouldnot'parade the fact, hethought-andlooked on mathers as an eccentric.herecalled another occasion,whenhe encountered mathers 'staggering as usual under a load of books, and he said'"ihave clothedmyselfwithhieroglyphics aswithagarment",so i inferredthathe wasthendeep in egyptology. hehad a natural faculty forsuggestinginhis mystery-languagethathe had amostprofound acquaintancewithany subject hetookup, and itwentalongwaywiththeunversed-e-ason thoseotheroccasionswhentheymet'at various occult gatheringsofan informalkind-gatheringsofpeople "interested" and mostlyofpeople agape (obituaryofmacgregor mathe

rged from retirement' and_theindependentandrectifiedrite123argued that the fact of the manuscripts being allegedly earlier than the date of the discovery of the rosetta stone (which first enabled translation from theegyptianto be made) was of no consequence, because'theegyptian fellaheen, long prior to the discovery in question could have been and probably were acquaintedwiththe fact that certain hieroglyphic texts were funerary rituals. facedwithsuch total opposition to hisownviews on the part of his co-chief, waite was placed in an impossible position and in1914,after 'an unprofitable debate, he'withdrewhis copyright rituals and dissolved theriteas at that time constituted (waite,historicalnoteson the'ordos.r. et a.c. for waite it was the end of the isis-urania temple and the end of the

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

in the new order was brief, for waite records that in1904frater mawahanu thesi (a supposed and quite untranslatable egyptian motto 'married a first cousin and retired to a country house in the neighbourhood of the new forest. from there he returned in1914to argue against waite that the cipher rituals could be genuine, having come to the strange belief that the egyptian fellahin had preserved the hiero255 glyphic language to the present day and could thus have trans255 mitted ancient and authentic ritual texts. his re-emergence led to the closing down of the isis-urania temple and waite's withdrawal of his own rituals from use. blackden retaliated by producingtheritual of themysteryof thejudgmentof the soul,a translation from the papyrus of ani 'restored to something very like its original

ptsworthless-aconclusion that upset manyofwaite's more credulous followers.theconsequ255 ences were disastrous. in1914,'a second internecine feud fol255 lowed, in which frater mawahanu thesi emerged from retire255 ment to maintain, in the absenceofallevidence, that the egyptian fellaheen, long prior to the discoveryinquestion could have been and probably were acquainted with the fact that certain hiero255 glyphic texts were funerary rituals. after an unprofitable debate frater sacramentum regis, aschiefadept in charge, withdrew his copyright rituals and dissolved the rite as at that time constituted' created by the cipher manuscripts, isis-urania had finally been destroyedbythem. while all this was shaking the foundationsofwaite's edifice, felkin was busy shoring up his own by hunting for

erux and neophyte halt on reaching apointn.w.ofthe stolistes.hierophant:'you will now take your seat in the north to the westofthe stolistes.'thekerux places the neophyte accordingly and passes with sol round the altar to his seat.thehegemon replaces the chair between the pillars and sits down.thekerux restores the rose, lamp,cupand paten to altar and returns with sol to his place. all are seated.hierophasu:'frater neophyte, at the conclusion of thecere255mony of your admission into the0=0 gradeofthe honourableorderofthem.267.r.267.velg'.d.267.,we extend to you our loving welcome upon the occasion of your admission among us, which has so far fulfilled your desire for the attainmentofoccult knowledge. i will now direct your attention to the significanceofthe chief symbols which are met with

eseats himself.hierophant:'themystical words khabs, am,pekhtare ancient egyptian and the original of the greek konx, om, pax, which were uttered in the eleusinian mysteries. they refer to the same mode oflight as that which is symbolised by the staff of the kerux.tothe east of the cubical altar are the pillars which are referred by our secret tradition to seth, hermes and solomon.theybear certain hieroglyphical texts from the xviith and cxxvth chapters of the ritual of the dead.theyare the door-postsofthe gateway of the hidden wisdom, they are the emblemsofeternal equilibrium,ofthe dual powersofday and night, love and hatred, severityand mercy, fixed and volatile, work and rest, the subtle force of the loadstone, with its dual polarity, and the eternal outpouring and inpouring of the heart

GILBERT THE MAGICAL MASON

gdom, in which we see the reflection, or rainbow of the crown, kether. such is the divine ideal in the three worlds: three triangles which are as one triangle, three complete ideals, three complete and absolute conceptions of the one god, three in one, and three in each of the triads, nine and one; the circle, and the axis around which the circle revolves; the essence and the existence of the two hieroglyphic signs of number, of the decad,the volatile and the fixed, the moveable and the stable, form variable to infinity, and being unchangeable in its essence, are the eternal balance of life. form undergoing improvement, and being reborn more full of life, after an apparent destruction, this is progress, this is victory or netsach. order always identical, law always stable, existence always

ers' feast, and mentioned the revd m. butler, saunders, town clerk of london; thomas vaughan, sir edmund dering, and william backhouse as noted astrol255 ogers.theastrologic works of william lilly are still consulted; he178themagical masonwas born in 1602. he was a great admirer ofthearsnotoriaof agrippa, he published an astrological almanac from 1644until his death in 1681. in 1651 he issued two hieroglyphical pictures, one of a scene of epidemic deaths, and the other of a great fire seen from london bridge. these events happened fifteen years after, in 1665 and 1666, and he even fell under suspicion of having been privy to the cause of the great fire of london. king charles the first also consulted lilly when imprisoned in carisbrooke castle in 1647, and was advised to travel eastward fo

niors of these last were named patres patrorum. the sculptures show that members of these grades wore special dresses and masks or headgear to represent these animal forms, etc, at least,thecelebrant certainly wore a special costume at the ceremonies. jerome describes the destruction by christians of a set of figures representing these grades (epist. cvii) inscriptions also name the ceremonies as hiero255 coracica, leontiaca, persica, heliaca, and patrica. augustine noted that he had heard that 'some members flap their wings like birds, imitate the cries of ravens, and others growl like lions; his remarks are all intended to be contemp255 tuous and insulting to these mystics. some old authors explained these practices as being illustra255 tions of astronomical details, and so related to th

ived was called mystes, meaningsilenced,and the ceremony was called a pro-catharsis, a cleansing or preparation.themystes received moral and religious instruction, and was taught such details of theology and cosmogony as would fit him to comprehend the secrets of the greater mysteries.thepresident, or mystagogus, administered oaths of secrecy, obedience, and fidelity. this officer was also called hiero255 phantes and prophetes. there was also a ritual of purification performed by a priest official named the hydranos. there is also a record of some ill-understood statement that the novice was called upon to wash a sow in the river cantharos. this may have been a lesson, teaching that to the pure all things are dean, and that to gain superiority one should commence with the lowliest duties.t

GILBERT THE SORCERER AND HIS APPRENTICE

word 'antient',as usedinthe time of shakespeare, meant20 the sorcererand his apprenticea banner-bearer, or ensign, or he who is worthy to bear the symbol under which men go forth to war; and we shall see presently, of what and how important occult symbols our 'ancients' or 'antients' are the guardians. the egyptian royal cartouche is, probably, the origin of the armorial bearings of heraldry, the hieroglyphics being the charges; and this cartouche borne upon a pole, formed a banner or symbol, whichever you like to call it. now the seats of the ancients in each point of our zelator grade, are pregnant with meaning. in the one they are arranged in a column,as inleadingthe candidate from the west to the east.in the second point, however,asifthey had then finished their officein thisrespect,th

alkuth, the twos on chokmah, threes on binah, etc. the 22 trumps are then arranged upon the 22 paths according to the letters with which they correspond. the king and queen are placed beside chokmah and binah and then the knight and knave beside tiphereth and malkuth respectively. 33. thus the tarot trumps receive the. meaning of the equilibrium of the sephiroth which they connect. 34. there is a hieroglyphic form of writing hebrew words. by using the symbols to which the letters correspond in the yetziratic attribution. 35. this is the symbol of sulphur on the tree of life.kbg 225h 225t225y.mch225 chs225 n36. this is the symbol ofsalton the tree of life.ky .m36 the sorcererand his apprentice37. the calvary cross of 12 squares refers to the zodiac and to the eternal rivers of eden divided

might, and the beginning of my strength, the excellency of dignity and the excellency of power. unstable as water, thou shalt not excel, because thou wentest up to thy father's bed, then defiledst thou it; he went up to my couch' moses says-'letreuben live and not die, and let not his men be few' the armorial bearings of reuben are- red, a man 'unstable as water' is still shown in the undulating hieroglyphic which marks this aerial and brilliant, but often superficial sign of the water-bearer.ofsimeon and levi()jacob says 'simeon and levi are brethren; instruments of cruelty are in their habitations. 0 my soul, come not thou into their secret, unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall. cursed be

horized versionofthe old testament, which he used for thislecture.6.address onthe.pillarsto explain their symbolism briefly and concisely is the object of the present address. in the explanation ofthesymbols of theo=0 degree of neophyte, your attention has been directed to the general mystical meaning of the iuxtaposition.of the two pillars, and therefore i will only beg of you to notice that the hieroglyphics of one are painted in black. upon a white ground, andtl;j.oseof'theother in the samercolours but reversed, the better to express the interchange and reconcile255 ment of opposing forces in the eternal balanceoflight and darkness, which gives form to the visible universe. the black square bases represent darkness and matter wherein the spirit, the ruachelohim, formulate the eternal pr

darkness at the birth of the morning of time. the flame-red triangular capitals which crown the summits of the pillars represent the triune manifestation of the spirit of life, the 'three mothers' of the sepher yetzirah, the three alchemical principles of nature, the sulphur, the mercuryandthe salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and 125th chaptersofthe 'ritual of the dead' theegyptian'per-m-hru. this celebrated and48 the sorcerer and his apprenticemost ancient work is a collection of mystical hymns and addresses in the form of a species of ceremonial ritual for the use of the soul after death, to enable him to unite himself to the body of osi

GLOBAL FREEMASONRY

power of the regimes of the pharaohs. but, we should look more closely at the role of the priests. the priests of ancient egypt were a class referred to in the qur'an as magicians. they represented the cult which supported the regime. it was believed that they had special powers and possessed secret knowledge. by this authority they influ- el from the templars to ancient egypt an ancient egyptian hieroglyphic script enced the egyptian people, and ensured their position within the administration of the pharaohs. this class, known from egyptian records as the "priests of amon" focused their attention on practicing magic and administering their pagan cult; in addition, they also studied various sciences such as astronomy, mathematics and geometry. this class of priests was a closed order poss

hat they stretch back to legends of prehistory. in this way, masonry has shown the antiquity of its ideals and has gained a rich source of symbols.65 the conceptions of the ancient egyptians are the most prominent of these symbols and legends, that stretch back to the first ages of history. everywhere in masonic lodges, and frequently in masonic publications, drawings of pyramids and sphinxes and hieroglyphs can be found. in an article in mimar sinan magazine, about the ancient sources of masonry, it states: if we choose ancient egypt as the "most ancient" i don't think we will be mistaken. moreover, the fact that the ceremonies, degrees and philosophy found in ancient egypt are most similar to those in masonry draws our attention there first.66 again, an article in mimar sinan entitled "t

hin the triangle is a symbol constantly found in masonic lodges and all masonic publications. a great number of the writings that deal with the subject of masonry stress this fact. the pyramid below the eye in the triangle attracts relatively little notice. however, this pyramid is extremely meaningful and enlightening for the understanding of the philosophy of masonry. an american author, robert hieronimus, wrote a doctoral thesis on the united states' seal in which he provided some very important information. the title of hieronimus' thesis was "an historic analysis of the reverse of the american great seal and its relationship to the ideology of humanist psychology" his thesis shows that the founders of america, who originally adopted the seal, had been masons, and that they, therefore

its foundation are egyptian rituals. it is the gods and goddesses of the egyptian temples that influenced the creation of the characters of the magic flute.75 obelisks another important symbol of masonry is what was once an important element in ancient egyptian architecture the obelisk. an obelisk is a tall, vertical tower with a pyramid as its peak. obelisks were inscribed with ancient egyptian hieroglyphs, and lay buried for centuries under the ground until they were discovered in the nineteenth century, and removed to western cities such as new york, london and paris. the largest obelisk was sent to the usa. this exportation was arranged by masons. this was because obelisks, as well as the ancient egyptian figures inscribed on them, are claimed by masons as being really their own sym

GOLDEN DAWN RITUALS ZAM8

tributions and placing them in combination with the former diagram, we arrive at a satisfactory analysis compounded of both scales of interpretation. note that the lineal figures of the tens and hundreds are distinguished from those of the units by being encircled with either one or two rays. if we further place these within the lineal figure of the whole name of the sephiroth, a specific kind of hieroglyph will result. this hieroglyph may then be utilized by the adept on talismata and for both invocational and evocational work. in addition, if the glyph be painted in the proper colors, it may then be utilized as a potent sigil for skrying or traveling in the spirit vision. each glyph may be represented by an angelic form as explained in our paper on the rose and sigil. a m c p t b g d k r

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

arved here, by a people with absolutely no knowledge of christianity, a full millennium before the arrival of the first spanish missionaries on the altiplano. where, come to that, had the christians obtained their crosses? not only from the shape of the structure to which jesus christ was nailed, i thought, but from some much older source as well. hadn t the ancient egyptians, for example, used a hieroglyph very like a cross (the ankh, or crux ansata) to symbolize life. the breath of life. eternal life itself?8 had that symbol originated in egypt, or had it perhaps occurred elsewhere, earlier still? with such ideas chasing one another around my head, i walked slowly around puma punku. the extensive perimeter, which formed a rectangle several hundred feet long, outlined a low pyramidal hill

alled quetzalcoatl (or kukulkan or whatever) had been not just one person but probably several people who had come from the same place and had belonged to the same distinctively non-indian ethnic type (bearded, white-skinned, etc. this wasn t only suggested by the existence of a 5 fair gods and stone faces, pp. 98-9. 6 ibid, p. 100. 7 sylvanus griswold morley, an introduction to the study of maya hieroglyphs (introduction by eric s. thompson, dover publications inc, new york, 1975, pp. 16-17. 8 new larousse encyclopaedia of mythology, paul hamlyn, london, 1989, pp. 437, 439. 9 ibid, p. 437. 10 fair gods and stone faces, p. 62. graham hancock fingerprints of the gods 109 family of obviously related11 but slightly different gods sharing the symbol of the snake. quetzalcoatl/kukulkan/itzamana

the powder in water, poured it upon the earth and trod upon it. 8 equally typical of the profligate squandering of the intellectual riches concealed in the mexican past was the shared fate of two gifts given to cortez by the aztec emperor montezuma. these were circular calendars, as big as cartwheels, one of solid silver, and the other of solid gold. both were elaborately engraved with beautiful hieroglyphs which may have contained material of great interest. cortez had them melted down for ingots on the spot.9 more systematically, all over central america, vast repositories of knowledge accumulated since ancient times were painstakingly gathered, heaped up and burned by zealous friars. in july 1562, for example, in the main square of mani (just south of modern merida in yucatan province)

d them melted down for ingots on the spot.9 more systematically, all over central america, vast repositories of knowledge accumulated since ancient times were painstakingly gathered, heaped up and burned by zealous friars. in july 1562, for example, in the main square of mani (just south of modern merida in yucatan province) fr. diego de landa burned thousands of maya codices, story paintings and hieroglyphs inscribed on rolled-up deer skins. he also destroyed countless idols and altars, all of which he described as works of the devil, designed by the evil one to delude the indians and to prevent them from accepting christianity. 10 elsewhere he elaborated on the same theme: we found great numbers of books [written in the characters of the indians] but as they contained nothing but superst

s of central america. notable among these was juan de zumarraga, bishop of mexico, who boasted of having destroyed 20,000 idols and 500 indian temples. in november 1530 he burned a christianized aztec aristocrat at the stake for having allegedly reverted to worship of the rain-god and later, in the market-place at texcoco, built a vast bonfire of astronomical documents, paintings, manuscripts and hieroglyphic texts which the conquistadores had forcibly extracted from the aztecs during the previous eleven years.12 as this irreplaceable storehouse of knowledge and history went up in flames, a chance to shake off at least some of the collective amnesia that clouds our understanding was lost to mankind for ever. what remains to us of the written records of the ancient peoples of central americ

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

1 (remember that ray palmer always said his personal advantage regarding ufos was to judge a case by his secret fact) secret cipher of the ufonauts 41 aleister crowley called 11 the great magical number, as uniting the antithesis of 5 and 6 etc (see aia aziz, fact and morya, above) and further, the general number of magick, or energy tending to change. rene guenon calls 11 the great number of the hieros gamos, or, as annemarie schimmel explains it, the sacred marriage between macrocosm and microcosm which is the precise role of the medium and contactee as well. i have mentioned the seth material as indicating a continuity from the mediumship and ufo contacteeism of the past 100+ years to the so-called new age trance channeling phenomenon. to be sure, a parallel exists with the holy books a

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

orms with p, to lg. tover, toveren, and the same in nethl. both mid. and mod (conf. toverie, maerl. 1, 260-3, toverare 1, 266. 2, 176-7, toeverie is a faulty spelling; o. fris. tawerie, richth. 401. 21. the icelandic has tofur instrumenta magica, iijfrar incantamenta, t'ofra fascinare> m. lat. factura (sortilegium, facturare (fascinare, affacturatrix (incantatrix; hal. fattura (incantatio, fattucchiero -ra, sorcerer -ress; piov. fachurar, faiturar, to conjure, fachilieira, faitileira, sorceress; o. fr. faiture, faicturerie, sorcery; span, hecho (facinus, hechizo (incantatio, hechizar conjure, hechicero -ra, sorcerer -ress. zauber. witchcraft. 1033 tofrari magns, tqfranoryi sagsx, fovroid. sog. 3, 205; with which the norw. tougre fascinare (hallager 131) and swed. tofver- incantatio, tofver

n the edda of the ivolf liowling and going onwards, whom we may fairly take for the victoryboding beast of o^inn (p. 668. all other evidence agrees with it, even the superstitions of to-day. everywhere the brave undaunted wolf, the sight of whom awakens heart and hope, is set off against the timid cowardly hare, the type of faint heart and failure. sigeb. gembl. ad an. 1143 'obiit etiam fulco rex hierosolymorum; qui dum venationi insistens leporem insequitur ex improviso sibi apparentem, equus cui insidebat se super ipsum praecipitem dedit, ipsumque vita et regno privavit' conf. vintler, sup. g, 11. 52 55. again 'on the way there chanced a hare to run across their road; the driver was troubled, and spake. this betokeneth no good. if contrariwise a wolf had crossed the road, it were a good

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

acts the part of knecht ruprecht. nicolaus again has converted himself into a( man globes or rupert; as a rule, it is true, there is still a niclas, a saintly bishop and benevolent being, distinct from the man who scares children; but the characters get mixed, and globes by himself acts the man (tobler 105b, 106a; the austrian grampus (hofer 1, 313. schm. 2, 110, krdmpus, kramlas, is possibly for hieronymus, but how to ex plain the swiss schmutzli (staid. 2, 337) i do not rightly know, perhaps simply from his smutty sooty aspect? instead of grampus there is also in styria a bdrthel (pointing to berhta, or bartho lomew) schmutzbartel 3 and klaubauf, who rattles, rackets, and 1 heinrich and ruprecht were once common names for serving-men, as hans and glaus are now. 2 zember about eger in ger

outline, but the four wheels consist each of a single star. one point of agree ment is important, that the greek gods put men among the stars, the same as thorr and osinn do (pp. 375. 723; see suppl. the appearance of the rainbow in the sky has given rise to a number of mythic notions. of its rounded arch the edda makes a heavenly bridge over which the deities walk; hence it is called 1 bocharti hierorz, ed. kosemniiller 2, 680. 2 origin of the grk constell (in abb. der berl. acad. 1826, p. 19-63. 732 sky and staks. asbru (saem. 44a, more commonly bif-rost (ohg. would be piparasta) the quivering tract, for rost, goth, and ohg. rasta, means a definite distance, like mile or league. it is the best of all bridges (saem. 46a, strongly built out of three colours; yet the day cometh when it sha

HAMIL THE ROSICRUCIAN SEER

67 liverpool road, n. 10 march 1873 dear bro. irwin, your last favorofthe 7th inst. has fortunately come to hand, i return your envelope as it explains the miscarriageofyour former missive and points a moral 'that whilst we allowourminds to delve into the occult and hidden mysteriesofnature and science' or 'cross the thresholdofthe mysterious worldofspirits' we must not be unmindfulofthose little hieroglyphics on brass which distinguishourhumble dwellings in this sublumin255 aryworld. no. 168 is between 2 or 3 hundred yards from 167 on the opposite sideofthe road, and is in another delivery. i thank you very much for your kind note on the certificate,1but as i am outofreachofyour immediate wrath, i am bold enough to think that you are very perverse. you do not mention any fee or dues. i ha

HANDBOOK OF EGYPTIAN MYTHOLOGY

ms of upper (southern) and lower (northern) egypt. a king menes was said to have united these kingdoms and founded a new capital at memphis to be the balance of the two lands. menes cannot easily be identified with any specific king known from contemporary records. early kings there is plenty of archaeological evidence for a series of powerful southern kings in the late fourth millennium bce. the hieroglyphic system of writing may have been invented for administrative and ritual purposes at the court of these kings.9 two early towns were associated with their rule: nagada, later known as ombos, where the local god was seth, and nekhen, later known as hierakonpolis, where a falcon god was prominent. this falcon god came to be identified with horus, although horus seems to have been a northe

iptions in their tombs tell us that many of them were part-time priests in the temples and shrines of deities, but at this period it was not permissible to show even a statue of a deity in a private tomb. the prevailing reticence about religion in daily life makes it difficult to know much about the gods at this period. a rich new source of evidence appeared in the twenty-fourth century bce, when hieroglyphic inscriptions were carved inside the pyramid tomb of king weni (unas. these inscriptions, composed in the language known as old egyptian, are now called the pyramid texts. the pyramid texts the pyramid texts are the oldest of the three principal collections of egyptian funerary literature.19 they are also among the earliest religious writings known from anywhere in the world. the texts

ntence or many paragraphs long. the pyramid of king weni contains around 300 incantations, but more than 800 are currently known. pyramid texts have been found in the pyramids of five old kingdom kings and three queens. no two pyramids have exactly the same selection. no illustrations accompany the pyramid texts, though the ceilings of royal burial chambers were usually decorated with stars. many hieroglyphic signs consist of images of living creatures. in the writing of the pyramid texts, potentially harmful creatures such as snakes, scorpions, and some kinds of birds and people are often shown dismembered or skewered with knives. this suggests that there was a strong fear of the latent power of images during this period. the texts themselves seem to have been adapted from a variety of ge

f spells or recitations used on burial equipment during the middle kingdom. these texts were mainly painted on wooden coffins, but they also appeared on tomb walls and on funerary items such as stelae and canopic chests. the coffin texts were composed in middle egyptian, a form of the egyptian language that became standard for literary works. the texts were usually written in cursive (simplified) hieroglyphs, but some examples are in hieratic, a script developed for administrative and lit- introduction 13 figure 3. a page from the ramesseum dramatic papyrus. this middle kingdom papyrus contains the script for a royal ritual based on mythical events (british museum) erary uses. modern editors of the coffin texts have so far assembled 1,185 different spells. only a small selection of these w

great temple builder of the new kingdom. temples and kings throughout the new kingdom much of the wealth generated by the empire and by the exploitation of egyptian and nubian gold fields was spent on building and endowing temples. all over the country the small, mainly mud-brick, temples that had been common in earlier periods were replaced by large stone structures whose walls were carved with hieroglyphic texts and scenes of kings with deities. major temples were like small towns, with their own granaries, slaughterhouses, workshops, offices, schools, libraries, and housing. large numbers of priests, some working full-time, were needed to run such temples.46 like the pyramid complexes of the old kingdom, new kingdom temples were models of the egyptian cosmos.47 the undulating mud-brick

HEAVEN HELL

ul stenches, fiery serpents, hideous animal-headed monsters and creatures, and cruel, death-dealing beings of various shapes, etc, similar to those with which we are familiar in early christian and medi val literature, and it is tolerably certain that modern nations are indebted to egypt for many of their conceptions of hell. in the present work the object has been to give the reader the complete hieroglyphic texts of the book a-m-tuat and the book of gates, with reproductions of all their illustrations in black and white, and english translations and descriptions. the illustrations of the former work have been specially traced from the plates of the excellent edition of the tomb of seti i. published by mm. g. lef bure, u. bouriant, v. loret, and e. naville, in the second volume of the m m

certain scenes i was permitted by the late mr. g. birch, keeper of sir john soane's museum, to compare the tracings with the scenes on the sarcophagi-is itself. a copy of the scene on the portion of the cover, which i acquired for the trustees of the british museum a few years ago, has also been included. the plan followed has been to devote a chapter to each division of the tuat, and to give the hieroglyphic texts, with short descriptions of the various gods &c, and translations, as near to the scenes to which they refer as possible. with a view of making the edition as complete as possible, i have added a transcript of the "summary" of the book am-tuat from dr. pleyte's facsimile of the leyden papyrus, and a translation for the convenience of the reader who may wish to compare the divisi

or revised, under their earliest dynasties of kings of all egypt, is evident from the plain and coloured bas-reliefs which adorn the walls of their mastabas, or bench-shaped tombs, and we can only point out and wonder at the fact that the royal pyramids contain neither painted nor sculptured vignettes, especially as pictures are much needed to break the monotony of the hundreds of lines of large hieroglyphics, painted in a bluish-green colour, which must have dazzled the eyes even of an egyptian. the reason, however, why such early texts are not illustrated is probably not far to seek. professor maspero has proved that the "pyramid texts" contain formulae and paragraphs which, judging from the grammatical forms that occur in them, it is easy to see must have been composed, if not actually

e blessed was supposed to resemble the "great field" in which the men of a village assembled to celebrate a festival, and before the ideas concerning sekhet-aaru and sekhet-hetep, with which we are familiar from the "book of coming forth by day" were evolved. the texts of the chapter and rubric are of such interest that copies of them are printed as an appendix to the present section( note: these hieroglyphic sections are omitted from the etext--jbh. we have now before us all the principal facts which are necessary for forming an opinion as to the kind p. 74 of heaven which the primitive egyptian hoped and expected to enjoy, and of the means which he took to obtain admission therein. he either bought, or persuaded, or forced, the "servant of the god" or priest, to give him words of power

uat had the shape of a valley; and from the fact that it began near the place where the sun set, and ended near the place where he rose, it is permissible to say that the tuat was nearly circular in form. that this is the view taken by the egyptians themselves is proved by the scene which is reproduced in the book of gates (page 303. here we have the body of osiris bent round in a circle, and the hieroglyphics enclosed within it declare that it is the tuat. with the identification of osiris with the tuat we need not deal here, but it is important for our purpose to note that in the time of seti i. the egyptians assigned a circular form to the tuat. the view put forward by signor lanzone to the effect that the tuat was the place comprised between the arms of the god shu and the body of the

HELENA BLAVATSKY THE KEY TO THEOSOPHY

of things that are" or [translit.greek "he gnosis ton onton" and preserved that knowledge for his pledged disciples only: for those who could digest such mental food and feel satisfied; and he pledged them to silence and secrecy. occult alphabets and secret ciphers are the development of the old egyptian hieratic writings, the secret of which was, in the days of old, in the possession only of the hierogrammatists, or initiated egyptian priests. ammonius saccas, as his biographers tell us, bound his pupils by oath not to divulge his higher doctrines except to those who had already been instructed in preliminary knowledge, and who were also bound by a pledge. finally, do we not find the page 8 the key to theosophy- hp blavatsky.txt same even in early christianity, among the gnostics, and eve

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

send. i am therefore obliged to content myself with wishing you a very happy new year, and success in whatever occult pursuits you may be engaged in. believe me, yours fraternally, i the letter is in the library of the united grand lodge of england. chacombe vicarage 3 february 1891 i must congratulate you on having obtained possession of so many important works. mutus liber is probably a copy of hieroglyphics which existed on the walls of certain monasteries, the interpretation of which was only made to prooed initiates, and most likely contains the whole hermetic art. the reading of it the letters 6i shall not come. even if we do, it is very little use us having a long talk with you. from monday to saturday is very short for what we want to do. it is early in the season for you to come h

HP LOVECRAFT A DARK LORE

ries of cubism and futurism are many and wild, they do not often reproduce that cryptic regularity which lurks in prehistoric writing. and writing of some kind the bulk of these designs seemed certainly to be; though my memory, despite much the papers and collections of my uncle, failed in any way to identify this particular species, or even hint at its remotest affiliations. above these apparent hieroglyphics was a figure of evident pictorial intent, though its impressionistic execution forbade a very clear idea of its nature. it seemed to be a sort of monster, or symbol representing a monster, of a form which only a diseased fancy could conceive. if i say that my somewhat extravagant imagination yielded simultaneous pictures of an octopus, a dragon, and a human caricature, i shall not be

much with his kind, he had dropped gradually from social visibility, and was now known only to a small group of esthetes from other towns. even the providence art club, anxious to preserve its conservatism, had found him quite hopeless. on the ocassion of the visit, ran the professor's manuscript, the sculptor abruptly asked for the benefit of his host's archeological knowledge in identifying the hieroglyphics of the bas-relief. he spoke in a dreamy, stilted manner which suggested pose and alienated sympathy; and my uncle showed some sharpness in replying, for the conspicuous freshness of the tablet implied kinship with anything but archeology. young wilcox's rejoinder, which impressed my uncle enough to make him recall and record it verbatim, was of a fantastically poetic cast which must

ing memory and won the fevered interest of my uncle. there had been a slight earthquake tremor the night before, the most considerable felt in new england for some years; and wilcox's imagination had been keenly affected. upon retiring, he had had an unprecedented dream of great cyclopean cities of titan blocks and sky-flung monoliths, all dripping with green ooze and sinister with latent horror. hieroglyphics had covered the walls and pillars, and from some undetermined point below had come a voice that was not a voice; a chaotic sensation which only fancy could transmute into sound, but which he attempted to render by the almost unpronounceable jumble of letters "cthulhu fhtagn" this verbal jumble was the key to the recollection which excited and disturbed professor angell. he questioned

y to the recollection which excited and disturbed professor angell. he questioned the sculptor with scientific minuteness; and studied with frantic intensity the bas-relief on which the youth had found himself working, chilled and clad only in his night clothes, when waking had stolen bewilderingly over him. my uncle blamed his old age, wilcox afterwards said, for his slowness in recognizing both hieroglyphics and pictorial design. many of his questions seemed highly out of place to his visitor, especially those which tried to connect the latter with strange cults or societies; and wilcox could not understand the repeated promises of silence which he was offered in exchange for an admission of membership in some widespread mystical or paganly religious body. when professor angell became co

ed that young wilcox had known of the older matters mentioned by the professor. ii. the tale of inspector legrasse. the older matters which had made the sculptor's dream and bas-relief so significant to my uncle formed the subject of the second half of his long manuscript. once before, it appears, professor angell had seen the hellish outlines of the nameless monstrosity, puzzled over the unknown hieroglyphics, and heard the ominous syllables which can be rendered only as "cthulhu; and all this in so stirring and horrible a connexion that it is small wonder he pursued young wilcox with queries and demands for data. this earlier experience had come in 1908, seventeen years before, when the american archaeological society held its annual meeting in st. louis. professor angell, as befitted on

HP LOVECRAFT DAGON

above the towering steeps that hemmed in the chasm, and revealed the fact that a far-flung body of water flowed at the bottom, winding out of sight in both directions, and almost lapping my feet as i stood on the slope. across the chasm, the wavelets washed the base of the cyclopean monolith, on whose surface i could now trace both inscriptions and crude sculptures. the writing was in a system of hieroglyphics unknown to me, and unlike anything i had ever seen in books, consisting for the most part of conventionalised aquatic symbols such as fishes, eels, octopi, crustaceans, molluscs, whales and the like. several characters obviously represented marine things which are unknown to the modern world, but whose decomposing forms i had observed on the ocean-risen plain. it was the pictorial ca

HP LOVECRAFT THE CALL OF CTHULHU

d futurism are many and wild, they do not often reproduce that cryptic regularity which lurks in prehistoric writing. and writing of some kind the bulk of these designs seemed certainly to be; though my memory, despite much familiarity with the papers and collections of my uncle, failed in any way to identify this particular species, or even hint at its remotest affiliations. above these apparent hieroglyphics was a figure of evidently pictorial intent, though its impressionistic execution forbade a very clear idea of its nature. it seemed to be a sort of monster, or symbol representing a monster, of a form which only a diseased fancy could conceive. if i say that my somewhat extravagant imagination yielded simultaneous pictures of an octopus, a dragon, and a human caricature, i shall not

ch with his kind, he had dropped gradually from social visibility, and was now known only to a small group of aesthetes from other towns. even the providence art club, anxious to preserve its conservatism, had found him quite hopeless. on the occasion of the visit, ran the professor's manuscript, the sculptor abruptly asked for the benefit of his host's archaeological knowledge in identifying the hieroglyphics on the bas-relief. he spoke in a dreamy, stilted manner which suggested pose and alienated sympathy; and my uncle showed some sharpness in replying, for the conspicuous freshness of the tablet implied kinship with anything but archaeology. young wilcox's rejoinder, which impressed my uncle enough to make him recall and record it verbatim, was of a fantastically poetic cast which must

ng memory and won the fevered interest of my uncle. there had been a slight earthquake tremor the night before, the most considerable felt in new england for some years; and wilcox's imaginations had been keenly affected. upon retiring, he had had an unprecedented dream of great cyclopean cities of titan blocks and sky-flung monoliths, all dripping with green ooze and sinister with latent horror. hieroglyphics had covered the walls and pillars, and from some undetermined point below had come a voice that was not a voice; a chaotic sensation which only fancy could transmute into sound, but which he attempted to render by the almost unpronounceable jumble of letters 'cthulhu fhtagn' this verbal jumble was the key to the recollection which excited and disturbed professor angell. he questioned

the recollection which excited and disturbed professor angell. he questioned the sculptor with scientific minuteness; and studied with almost frantic intensity the bas-relief on which the youth had found himself working, chilled and clad only in his nightclothes, when waking had stolen bewilderingly over him. my uncle blamed his old age, wilcox afterward said, for his slowness in recognizing both hieroglyphics and pictorial design. many of his questions seemed highly out of place to his visitor especially those which tried to connect the latter with strange cults or societies; and wilcox could not understand the repeated promises of silence which he was offered in exchange for an admission of membership in some widespread mystical or paganly religious body. when professor angell became con

vinced that young wilcox had known of the older matters mentioned by the professor. ii. the tale of inspector legrasse the old matters which had made the sculptor's dream and bas-relief so significant to my uncle formed the subject of the second half of his long manuscript. once before, it appears professor angell had seen the hellish outlines of the nameless monstrosity, puzzled over the unknown hieroglyphics, and heard the ominous syllables which can be rendered only as 'cthulhu; and all this in so stirring and horrible a connection that it is small wonder he pursued young wilcox with queries and demands for data. this earlier experience had come in 1908, seventeen years before when the american archaeological society held its annual meeting in st louis. professor angell, as befitted one

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

d arras and carpeted with bonkhata rugs of impressive age and workmanship, four men were sitting around a documentstrewn table. from the far corners, where odd tripods of wrought iron were now and then replenished by an incredibly aged negro in somber livery, came the hypnotic fumes of olibanum; while in a deep niche on one side there ticked a curious, coffin-shaped clock whose dial bore baffling hieroglyphs and whose four hands did not move in consonance with any time system known on this planet. it was a singular and disturbing room, but well fitted to the business then at hand. for there, in the new orleans home of this continent's greatest mystic, mathematician and orientalist, there was being settled at last the estate of a scarcely less great mystic, scholar, author and dreamer who h

lothes sat peculiarly badly on him, while his bushy black beard, eastern turban, and large, white mittens gave him an air of exotic eccentricity. de marigny, fingering the parchment found in carter's car, was speaking "no, i have not been able to make anything of the parchment. mr. phillips, here, also gives it up. colonel churchward declares it is not naacal, and it looks nothing at all like the hieroglyphics on that easter island war-club. the carvings on that box, though, do strangely suggest easter island images. the nearest thing i can recall to these parchment characters--notice how all the letters seem to hang down from horizontal word-bar- is the writing in a book poor harley war-ren once had. it came from india while carter and i were visiting him in 1919, and he never would tell

pageant of impressions seemed to achieve a vague kind of stabilization. there were great masses of towering stone, carven into alien and incomprehensible designs and disposed according to the laws of: some unknown, inverse geometry. light filtered from a sky of no assignable colour in baffling, contradictory directions, and played almost sentiently over what seemed to be a curved line of gigantic hieroglyphed pedestals more hexagonal than otherwise, and surmounted by cloaked, ill-defined shapes. there was another shape, too, which occupied no pedestal, but which seemed to glide or float over the cloudy, floor-like lower level. it was not exactly permanent in outline, but held transient suggestions of something remotely preceding or paralleling the human form, though half as large again as

gs conformed to the alien rhythm of the chant. then all the mitered, scepter-bearing shapes on the pedestals commenced a slight, curious swaying in the same inexplicable rhythm, while nimbuses of unclassifiable light- resembling that of the quiasi-sphere- played around their shrouded heads. the hindoo paused in his tale and looked curiously at the tall, coffin-shaped clock with the four hands and hieroglyphed dial, whose crazy ticking followed no known rhythm of earth "you, mr. de marigny" he suddenly said to his learned host "do not need to be told the particularly alien rhythm to which those cowled shapes on the hexagonal pillars chanted and nodded. you are the only one else- in america- who has had a taste of the outer extension. that clock- i suppose it was sent to you by the yogi poor

f zkauba. he thought that his calculations would let him perform a voyage with a light-wave envelope such as no being of yaddidi had ever performed- a bodily voyage through nameless eons and across incredible galactic teaches to the solar system and the earth itself. once on earth, though in the body of a clawed, snouted thing, he might be able somehow to find and finish deciphering-the strangely hieroglyphed parchment he had left in the car at arkham; and with its aid- and the key's- resume his normal terrestrial semblance. he was not blind; to the perils of the attempt. he knew that when he had brought the planet-angle to the right eon (a thing impossible to do while hurtling through space, yaddith would be a dead world dominated by triumphant dholes, and that his escape in the light-wav

ISIS UNVEILED

upon the tablet of the ring that this religious chief wore as one of the signs of his dig- nity; it was also framed in a golden sun on the altar, where every morn- ing the supreme pontiff ofifered the sacrifice of the actrvarwdha, or sacrifice to all uie forces of nature* 47. it ia the tnditioiw] pdicy of the cooi^ o( cvdiuls to elect, whenever practicable, the new pope from among the oldest the hierophuit of the bleusinia wu likewise iwsya an isis unveiled is this dear enou^ f and will the catholics still mnintain that it was the brfthmanas of ^xm) years ago who copied the ritual, symbols and diess of the roman pontiffs? we should not feel in the least surprised. without goin

her dogmas would embody more sense and contain less blasphemy against the majesty of the supreme and invisible god. an inscription found on the coffin of queen menihu-futep, of the eleventh dynasty (2782 b. c, now proved to have been transcribed from the seventeenth chapter of the book of the dead (dating not later than "4500 b. c, is more than suggestive. this monumental text contains a group of hieroglyphics, which, when interpreted, read thus: ptr. rf. su. peter- ref- su. baron bunsen shows this sacred formulary mixed up with a whole series of glosses and various interpretations forty centuries old "this is identical with saying that the record [the true interpretation] was at that time no longer intelligible. we beg our readers to understand" he adds" that a sacred text, a hymn, contai

met in syria. digitizecoy google 94 ws nnteile3> if jesus knew the secret meaoiiig of the title bestowed by him on simon, then he must have been initiated, otherwise he could not have learned it; and if he was an initiate of either the pythagorean essenes, the chal- daean magi, or the egyptian priests, then the doctrine taught by him was but a portion of the' secret doctrine' taught by the pagan hiero- pbants to the few select adepts admitted within the sacred adyta. but we will discuss this question farther on. for the present we will endeavor briefly to indicate the extraordinary cnmilarity or rather identity of rites and ceremonial dress of the christian clergy with those of the old babylonians, assyrians, phoenicians, egyptians, and other pagans of hoary antiquity. if we would find th

pu. since it is necessary that such as are not expelled from the mysteries should first be refined by certain purifica- tions, which the reception of the sacred rites succeeds. the third part is denominated epoptda or reception. and the fourth, which is the end and design of the revelation, is the bmding of the head and fixing of the crowru. whether after this he [the initiated person] becomes. a hiero- phant of sustains some other part of the sacodotal o sce. but the fifth, which is produced from all these, i friendihip and ijuerior com- munion with ood" and this was the last and most awful of all the mysteries. there are writers who have often wondered at the meaning of this claim to a "friendship and interior communion with god" christian authors have denied the pretensions of the 'paga

br&hmanas" this is logical. digitizecoy google what the pitris abe and abe not 107 albeit seemingly paradoxical, and it is tlie fact. and this fact wiu ex- plun toijiose who have not hitherto had the clev (among whom jacolliot must be numbered, as will appear on reading his works, why the fakir should be confined to the first or lowest degree of that course of initiation whose highest adepts, or hierofiluuits, are the sanny&sts, or members of the ancient supreme council of seventy. moreover, in book i of the hindo qenetu, or book of creation of manv, the pitru are called the lunar ancestors of the human race. hiey belong to a race of beings different from ourselves, and cannot properly be called 'human spirits' in the sense in which the spiritualists use this term. this is what is said of

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

nces, either wi t h i n or without the diviner, of which he is not immediately conscious (it does not matter to the theory whether the communicating spirit so called is an objective entity or a concealed portion of the diviner's mind) we assume that such intelligences are able to reply correctly within limits to the questions asked "2. we postulate that it is possible to construct a compendium of hieroglyphs sufficiently elastic in meaning to include every possible idea, and that one or more of these may always be taken to represent any idea. we assume that any of these hieroglyphics will be understood by the intelligences with whom we wish to communicate in the same sense as it is by ourselves '3. we postulate that the intelligences whom we wish to consult are willing, or may be compelled

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

earsay, as it were. it is, besides, poor and ineffective, gathered from no authority, and produced with no dramatic force; for the life and the beliefs of the rosicrucians were very dramatic, at the same time that the latter were very true, although generally disbelieved. delphic e (with the significant point in the centre. the crux-ansata (the most important and persistent figure in the egyptian hieroglpyhs) chapter the second. singular adventure in staffordshire. r. plot, who was a very well-known and reliable man, and a painstaking antiquary and writer of natural history, in his history of staffordshire, published by him in the time of charles the second, relates the following strange story: that a countryman was employed, at the close of a certain dull summer s day, in digging a trench

p. 350, fig. 254, an egyptian example of the god nilus, as on the thrones of pharaoh- necho, exhibits the fleur-de-lis. vert, or green, and azure, or blue (feminine tinctures, are the colours on which respectively the golden bees, or the silver lisses, are emblazoned. the egyptian scarab i are frequently cut in stone, generally in green-coloured basalt, the scarab us. 45 or verdantique. some have hieroglyphics on them, which are more rare; others are quite plain. in the tombs of thebes, belzoni found scarab ei with human heads. there is hardly any symbolical figure which recurs so often in egyptian sculpture or painting as the scarab us, or beetle, and perhaps scarcely any one which it is so difficult to explain. he is often represented with a ball between his fore-legs, which some take fo

cs was called abraxas in latin, and abrasax in greek. their last state, or condition for rescued sensitive entities, as they termed souls, was the pleroma, or fulness of light. this agrees precisely with the doctrines of the buddhists or bhuddists. the regulating, presiding genius was the pantheus. the pythagorean record quoted by porphyry (vit. pythag) states that the numerals of pythagoras were hieroglyphical symbols by means whereof he explained ideas concerning the nature of things. that these symbols were ten in number, the ten original signs of the zodiac, and the ten letters of the primeval alphabet, appears from aristotle (met, vii. 7. some philosophers hold, he says, that ideas and numbers are of the same nature, and amount to ten in all. see the gnostics and their remains, p. 229

first centuries of christianity, stood for the second (with feminine meanings) person of the trinity; but the points of the spikes (spicce, or thorns) are gathered upwards in the centre. in fig. 5 there are still the three nails; but a suggestive similarity to be remarked in this figure is a disposition resembling the crux-ansata an incessant symbol, always reappearing in egyptian sculptures and hieroglyphics. there is also a likeness to the mysterious letter tau. the whole first chapter of genesis is said to be contained in this latter emblem this magnificent, all-including tau. three bent spikes, or nails, are unmistakably the same symbol that belus often holds in his extended hand on the babylonian cylinders, afterwards discovered by the jewish cabalists in the points of the letter shi

the plain of luz, we will add, as the commemorative or reminding shape of the fire, the pyramids of ascending and descending signs. 61 egypt, the millenarius, gnomon, mete-stone, or mark, called london stone, all crosses raised at the junction of four roads, all market-crosses, the round towers of ireland, and, in all the changeful aspects of their genealogy, all spires and towers, in their grand hieroglyphic proclamation, all over the world. all these are phalli, and express a sublime meaning (a) aries (b) taurus (c) gemini (d) cancer (e) leo (f) virgo, are the six first signs; and they collectively (in their annual succession) form the macrocosmos of the cabalists. then succeeds the turning-point, balances, or nave (navel, of the astronomical wheel, represented by the sign libra (g, whic

JESSUP MK THE CASE FOR THE UFO

y this one will. cube shaped by mag. force compressor.caused tremendous heat, thus the regard of it as being a meteorite. it is further reported that james parsons, and his two sons, exhumed a slate wall in a coal mine at hammondville, ohio, in 1868. it was a large, smooth wall, disclosed when a great mass of coal fell away from it, and on its surface, carved in bold relief, were several lines of hieroglyphics. nothing further seems to have been reported, and if any reader knows more of this incident the author would welcome a report (send care of the publisher) perhaps from some local newspaper of that date. this item, at least, we will concede was not dropped by space ships. it must represent the work of contemporary, indigenous civilization in tertiary times. in their hearts, all miners

come suddenly from the sky. towards sunset, a round object, like a globe, or a round circular shield took its path in the sky from west to east" that is as good a description of a saucer as any. these describe the great activity& undersea building (to a small inference) of the "chain cities" and too, the s-m's resistance to the l-m's in the "small war" after "great return" now let us consider the hieroglyphs from an egyptian papyrus, together with a translation by boris de rachewiltz. de rachewiltz says that the original is a part of the royal annals of the times of thutmose iii, circa 1504-1450 bc, and that the original is in bad condition. parts were too obliterated for translation. in the year 22, third month of winter, sixth hour of the day..2) the scribas of the house of life found it

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ix of these were prehuman; the seventh was our humanity, and was brought forth from the virgin neith. the symbol attached to that bringing forth was that of the pelican, who was fabled to draw blood from her own breast in order to feed her young; this later became a prominent symbol in the rosicrucian philosophy, which seems to have been derived largely from egyptian teaching. we read in egyptian hieroglyphics of gthe one and the four, h referring to horus and his four brothers. of that we also read in the stanzas of dzyan; and another expression common to both is gthe one from the egg h. in egypt the egg was the symbol for the setting sun, which is often seen in that shape when about to touch the horizon. that egg passed into the underworld, and was hatched there, and out of it came the y

uth, with a connecting line. the second shows the line of shu, where he makes a division at the equinox, and thus forms two triangles of set and horus; and the third figure completes the square of the four quarters. it is said that tattu is thus the place established for ever, a heaven with its four quarters, as tat represents the earth with its four quarters. 156. figure 5 and 6 157. 158. in the hieroglyphs the form has become like fig. 5, while in the papyrus of ani it appears as in fig. 6. 159. dr. mackey has made a special study of these two pillars in their later jewish form. he speaks of them as memorials of god fs repeated promises of support to his people of israel, since jachin is derived from jah, which means gjehovah h, and achin, gto establish h, and signifies ggod will establi

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ted by countless stories of imaginary individuals, showing the results in the astral plane after death of certain courses of action during life- a fine course of education was also given to the initiates of the first degree, embracing what masons term the seven liberal arts and sciences- grammar, logic, rhetoric, arithmetic, geometry, music and astronomy. by grammar the egyptians meant the sacred hieroglyphic writing of the priests, which was taught to all the initiates of the mysteries, but it also signified a kind of secret language, a way of speaking peculiar to the priesthood. in the secret language of the mysteries it was not so much that different words were used, as that the familiar words had a different meaning. those who have studied the translations of egyptian texts will have n

ng two entirely distinct meanings- the one ethical and intended for the helping of people who were not initiated, and the other esoteric, for the students of the mysteries. the legend that masonry possesses a universal language known only to the brn. may be an echo of tradition about this ancient and secret tongue. 126. this secret tongue of the initiates was also used in inscriptions, and in the hieroglyphic wall-paintings and papyri. many of the inscriptions, telling of the victories of some great pharaoh, could be read in a hidden sense, and they then conveyed spiritual instruction to those who had learnt the real meaning. this is certainly true of the book of the dead, which when translated into english by modern scholars seems often unintelligible and even grotesque. yet in the interp

etion of some that that which had been hidden in silence among the few, was noised abroad among the many(*diod, sic. hist. bk. i, xxi) 144. the legend of osiris 145. the best exoteric account of the legend is preserved for us by plutarch in his treatise de iside et osiride, written in greek about the middle of the first century of our era, a large portion of which is substantiated by the egyptian hieroglyphic texts which have been deciphered by scholars. it may be briefly summarized as follows: 146. osiris was a wise king in egypt who set himself to civilize the people and redeem them from their former states of barbarism. he taught them the cultivation of the earth, gave them a body of laws, and instructed them in the worship of the gods. having made his own land prosperous, he set out in

wonderfully chased and sometimes set with jewels. these people were especially clever at jewellers work of all sorts, and made elaborate ornaments. one sees among them no diamonds or rubies- chiefly amethysts, jasper and agate. but many ornaments were evidently imported, for they had statuettes and models in carved ivory. 216. these people had two kinds of writing, evidently corresponding to the hieroglyphic and the demotic in egypt, but they were quite different from the egyptian. a decimal system was used in calculating, and arithmetic generally seems to have been well understood. these cretans were good sailors, and had a powerful fleet of galleys, some with as many as sixty oars. they used sails also- sails which were wonderfully painted; but apparently they employed them only when th

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

etting is a seventeenth-century english village. bogeyman our term bogeyman derives from the term boggart or bogy, a type of fairy related to brownies. some accounts portray them as a kind of goblin, an unpleasant but not necessarily evil creature. however, whereas a brownie would adopt a house in order to help the inhabitants, a boggart would adopt a home in order to torment and generally bosch, hieronymus 31 make mischief with the residents. they are said to delight in tormenting small children by stealing their food and by almost suffocating them at night, which is where we derive the vague notions that we pass on to our children in threats about how the bogeyman will get you if you don t watch out. for further reading: briggs, katharine. an encyclopedia of fairies. new york: pantheon

iants who were the offspring of these unnatural unions. see also enoch; judaism for further reading: giovetti, paola. angels. the role of celestial guardians and beings of light. transl. toby mccormick. 1989. york beach, me: samuel wiser, 1993. prophet, elizabeth clare. forbidden mysteries of enoch: fallen angels and the origins of evil. 1983. livingston, mt: summit university press, 1992. bosch, hieronymus as a result of the complicated messages of his art, bosch has often been described as a worshiper of satan, as well as a devout catholic, a psychotic madman, a na ve humorist, and a religious fanatic. even though little is known about his life, it is presumed that the popular, moralizing literature and other beliefs of his time influenced bosch s symbolism. the paintings of the flemish

mus as a result of the complicated messages of his art, bosch has often been described as a worshiper of satan, as well as a devout catholic, a psychotic madman, a na ve humorist, and a religious fanatic. even though little is known about his life, it is presumed that the popular, moralizing literature and other beliefs of his time influenced bosch s symbolism. the paintings of the flemish artist hieronymus bosch (hertogenbosch 1450 1516, reflect his obsession with man s sin and damnation. the world portrayed by the artist is populated by a multitude of symbols from astrology, sorcery, and alchemy, and strange forms that are often composed of dislocated elements of real beings. each detail of his paintings contains an allusion to a symbolic significance within the whole, which can be consi

in of hay; each one grabs what he can. the central panel of the triptych shows a large hay wagon surrounded from all stations of life. the demon, who assumes human, animal, and vegetable forms, gives a fictitious value to the goods and pleasures of life on the earth and leads the procession of humanity from the garden of heaven, situated on the left wing, toward hell, on the right wing. 32 bosch, hieronymus the visions of eden and hell are also the theme of the last judgement, of four panels in the doges palace in venice (the fall of the damned, hell, paradise, and the ascent into the empyrean, which is rendered as a great cylinder seen in perspective in a blue light) and of the garden of earthly delights. the closed wings of the famous triptych represent the world on the third day of crea

as fundamental to proper religious devotion. see also demons; hell and heaven for further reading: beagle, peter s, the garden of earthly delights. london: pan books, 1982. cavendish, richard, ed.man,myth& magic. the illustrated encyclopedia of mythology, religion and the unknown. 1983. reprint, new york: marshall cavendish, 1995. encyclopedia ofworld art. london:mcgraw-hill, 1960. linfert, carl, hieronymus bosch. new york: harry n. abrams, 1989. the brotherhood of satan a diabolical coven takes over a small town in this 1971 film. the elderly satan worshipers plan to conduct a ritual for the purpose of transferring themselves into the bodies of kidnapped children and continuing their infernal lifestyle into a new generation. brotherhood of the ram the brotherhood of the ram, founded by do

LIBER 777

formulated thy father and made fertile thy mother" 1. great adepts babalon- nuit. 2. isis- venus- aphrodite- astarte. 3. artemis- vesta- maria. 4. nymphs. in all cases death to be entrance into copulation, begetting yourself on them for new incarnation. woman adepts use corresponding male goou: liber 777 vel p rolegomena s y m b o l i c a ad s y s t e m am sceptico-mystic vi explicand fundamentum hieroglyphicum sanctissimorum scient summ v a\a\ publication in class b i 777 the following is an attempt to systematise alike the data of mysticism and the results of comparative religion. the sceptic will applaud our labours, for that the very catholicity of the symbols denies them any objective validity, since, in so many contradictions, something must be false; while the mystic will rejoice eq

rayer. gate of daughter of mighty ones. garden of eden. also inferior mother the daughter. the queen. hklm the bride. hlk the virgin. hlwtb col iv. this column may be equally well symbolized by any single entry, preferably in 0. the monistic and nihilistic conceptions are convertible. hua may be equally named tao, iao, noumenon, and the like. all language on this subject is necessarily feeble and hieroglyphic. it is to name that which by definition has no name. col. v. these god-names are the grand words of the corresponding grades (see col. cxxi) except for 5 =6, whose g.w. is hwchy. the zodiacal gods are as for the sephira, which corresponds to the planet ruling. apparently, in the numeration of azbogah, line 12, only the az count. notes 35 that these following are only titles of the one

ull, and a lion. within the circles a naked shining figure in the sign of earth right foot advanced, fight hand advanced and raised, left hand lowered and thrown back. the hands grip each a ray of dazzling light, spiril, the right hand being dextro- and the left hand l vo-rotary. a red scarf conceals the fact of male genital organs, and suggests by its shape the letter k. such is the conventional hieroglyph. 41 appendix i the trigrams of the yi king attribution to quarters. planetary attribution. hindu attribution. yetziratic attribution. figure. name. part of body. key scale s! lingam+ y 7 khien. head. 2 [and 30. s.e$ apas. c m 6 tui. mouth. 14 [and 23. e& mano (prana! r 5 li. eyes. 6 [21 and 30. n.e% tejas. b c 4 kbn. feet. 27 and 31. s.w# vayu. d a 3 sun. thighs. 11 [and 12. w' akasa= g

LIBER ALEPH

y desert, and his soul madness. give ear, give ear attentively; the will is not lost; though it be buried beneath a life-old midden of repressions, for it persisteth vital within thee (is it not the true motion of thine inmost being) and for all thy conscious striving cometh forth by night and by stealth in dream and phantasy. now is it naked and brilliant, now clothed in rich robes of symbol and hieroglyph; but always travelleth it with thee upon thy path, ready to acquaint thee with thy true nature, if thou attend unto its word, its gesture, or its show of imagery. s the book of wisdom or folly 9 q quo modo natura sua est legenda (how one.s nature is to be read) herefore deem not that thy lightest fancy is insignificant. thy most unconscious acts are keys to the treasure-chamber of thine

reason is the poet called an incarnation of the zeitgeist, that is, of the spirit or will of his period. so every poet is also a prophet, because when that which he sayeth is recognized as the expression of their own thought by men, they translate this into act, so that, in the parlance of he folk vulgar and ignorant .that which he foretold is come to pass. now then the poet is interpreter of the hieroglyphs of the hidden will of man in many a matter, some light, some deep, as it may be given unto him to do. moreover, it is not altogether in the word of any poem, but in the quintessential flavour of the poet, that thou mayst seek this prophecy. and this is an art most necessary to every statesman. who but shelley foretold the fall of christianity, and the organisation of labour, and the fr

e is my wisdom, that the voice of he soul in its true nature eternal and unchangeable, comprehending all change, is silence; and the voice of the soul, dynamic, in the way of its will, is song. nor is there any form of utterance that is not, as song is, the music proper to that motion, according to the law. thus, as thy cousin arthur machen hath rejoiced to make plain unto men in his book called .hieroglyphics. the first quality of art is its ekstacy. so, night to all men at one time or other, cometh joy of creation, with the belief that their utterance is holy and beautiful, glorious with banners. this would indeed be the case, an we could discern their thought from their words; but because they have no technical skill to express hemselves, the do not enable others to reproduce or recreat

diest. but resolutions of true will are mighty against circumstance. n the book of wisdom or folly 129 dy de vitiis voluntatis secret (of defects of the hidden will) earn moreover concerning this hell, or hidden wisdom, that is within thee, that it is modified, little by little, through the experience of the conscious mind, which feedeth it. for that wisdom is the expression, or rather symbol and hieroglyph, of the true adjustment of thy being to its environment. now, then, this environment being eroded by time, this wisdom is no more perfect, for it is not absolute, but standeth in relation to the universe. so then a part thereof may become useless, and atrophy as (i will instance this case) man.s wit of smell; and the bodily organ corresponding degeneratheth therewith. but this is an eff

i was clothed about with he body called alphonse louis constant. now the goat flieth not as doth the eagle; but consider this also that it is the true nature of man to dwell upon the earth, so that his flights are oft but phantasy; yea, the eagle also is bound to his eyrie, nor feedeth upon air. therefore this goat, making each leap with fervour, yet all times secure in his own element, is a true hieroglyph of the magician. mark also, his path sheweth one continuous in exaltation upon a throne, and so is it the formula of the man, as the other was of the woman. n the book of wisdom or folly 175 #r de oculo hoor (of the eye of hoor) say furthermore that this path is of the circle, and of the eye of horus that sleepeth not, but is vigilant. the circle is all-perfect, equal every way, but the

LIBER COLLEGII SANCTI

ye in a triangle design (gold on silver) on the brow. the same text describes the symbols added in subsequent grades as follows: zelator: purple square affixed to front of robe at level of knees. practicus: orange sash affixed to left sleeve. philosophus: green sash affixed to right sleeve. dominus liminis: replace black hood with a white hood, with the gthree neteru h (the triple egyptian gaxe h hieroglpyh signfying gthe gods h) below the eye-holes. this account been disputed; a different account of the outer order robes, said to be derived from a typescript prepared by f.i. regardie while he was crowley's secretary in the late 1920s, was published in the journal of the college of thelema, black pearl, in the late 1990s, and in an appendix to james eschelman fs book the magical and mystic

LIBER CXCVII STORY OF SIR PALAMEDES

ies, to urge the good knight on. but no! sir palamedes grips the hermit by the woebegone liber cxcvii 40 beard of him; then away he rips, wood as a maniac, to the west, where down the sun in splendour slips, and where the quarry of the quest canters. they run like hippogriffs! like men pursued, or swine possessed, over the dizzy cretan cliffs they smash. and lo! it comes to pass he sees in no dim hieroglyphs, in knowledge easy to amass, this hermit (while he drew his breath) once dead is like a mangy ass. bruised, broken, but not bound to death, he calls some passing fishermen to bear him. presently he saith .bear me to some remotest den to heal me of my ills immense; for now hath neither might nor sense sir palamede the saracen. 41 xviii sir palamedes for a space deliberates on his rustic

LIBER LVII

mple of life; also it stands for unity, and for the generative force. a is the pentagram, which means the will of man working redemption. o is the circle from which everything came, also nothingness, and the female, who 30 [published as sepher sephiroth in equinox i (8] 20 liber lviii absorbs the male. the progress of the name shows then the way from life to nirvana by means of the will: and is a hieroglyph of the great work. look at all our meanings! every one of them shows that the name, if it has any power at all, and that we must try, has the power to redeem us from the love of life which is the cause of life, by its masculine whirlings, and to gladden us and to bring us to the bosom of the great mother, death. before what is known as the equinox of the gods, a little while ago, there

LIBER LXVII THE SWORD OF SONG

rate myself before your eminent respectability .sir. said the holy man, none other than our lord himself .thou seekest illumination. mahabrahma smirked and admitted it .from negative to positive. explained the thrice-honoured one .through potential existence eternally vibrates the divine absolute of the hidden unity of processional form masked in the eternal abyss of the unknowable, the synthetic hieroglyph of an illimitable, pastless, futureless present .to the uttermost bounds of space rushes the voice of ages unheard of save in the concentrated unity of the thought-formulated abstract; and eternally that voice formulates a word which is glyphed in the vast ocean of limitless life.2 do i make myself clear .perfectly. who would have thought it was all so simple. the god cleared his throat

LIBER MMCMXI NOTE ON GENESIS

aleph, the ox, as though showing the fearful force of the spiritual .whirling motions. upon the material plane, as a terrible and destructive power. this is also shown by the foolish man, as the material tarotic emblem of that which in its proper and higher manifestation is the spiritual ether. therefore we read .begun are the whirling motions. c signifieth mighty in flame, whereof it is also the hieroglyph. it is that ruach elohim brooding upon the face of the waters. so read .formulated is the primal fire* as it is written .thy youth shall be renewed as the eagle.s [psalm ciii, 5] now the eagle is n. for further consideration of this 13, vide in the portal ritual the explanation of that terrible key. see account of this ritual in .the temple of solomon the king. also, 13 is the numeratio

LIBER SAMEKH

hen the adept has full knowledge based on experience of such matters. liber samekh svb figvra dccc 12 hierophant is horus (liber ccxx i, 49* therefore the candidate will be horus too.13 what then is the formula of the initiation of horus? it will no longer be that of the man, through death. it will be the natural growth of the child. his experiences will no more be regarded as catastrophic. their hieroglyph is gthe fool h: the innocent and impotent harpocrates babe becomes the horus adult by obtaining the wand. gde reine thor h seizes the sacred lance.14 bacchus becomes pan. the holy guardian angel is the unconscious creature self.the spiritual phallus. it is therefore advisible to replace the name asar un-nefer by that of ra-hoor-khuit at the outset, and by that of one fs own holy guardia

is nothing else that he needeth, so long as he continue in the knowledge and conversation of the angel, so that he shall come at last into the city of the pyramids* 44 transcriber fs notes liber dccc liber samekh is an adaptation by crowley of a graco-egyptian ritual of exorcism which survives in a papyrus in the british museum (p. lond. 46, a.k.a. pgm v. the original is titled gstele of jeu the hieroglyphist (or gpainter h) h (sthlh tou fieou tou zwgrafou; it is also popularly known as the gheadless one h or gbornless one h ritual, although the headless one or headless daimon (d kefaloj daimon) is also invoked in a number of other extant greek magical papyri. a transcription and english translation of london papyrus 46 was published in 1852 by charles wycliffe godwin (fragment of a graco

equinox iv (2. 500. gsepher sephiroth sub figura d. h in equinox i (8; slightly abridged in the qabalah of aleister crowley. liber samekh& liber viii 48 536. gbatracofrenobookosmomacia. h in equinox i (10, reprinted in gems from the equinox. 671. gliber dclxxi vel oart. h unpublished typescript. 777. liber dcclxxvii vel prolegomena symbolica ad systemam sceptico-mystica via explicanda fundamentum hieroglyphicum sanctissimorum scienta summa. published as 777; reprinted with additions as 777 revised; the revised edition included in the qabalah of aleister crowley. 800. gliber samekh, theurgia goetia summa (congressus cum damone) sub figura dccc. h in book 4, part iii, appendix iv; reprinted (minus point iii) in gems from the equinox; reprinted in duquette, magick of thelema. 860. gjohn st. j

LIBER XXXIII AN ACCOUNT OF AA

to the weakness of man, because only the most capable were chosen for it, and those who selected made no error. through this school were developed the germs of all the sublime sciences, which were first received by external schools, then clothed in other forms, and hence degenerated. according to time and circumstances, the society of sages communicated unto the exterior societies their symbolic hieroglyphs, in order to attract man to the great truths of their sanctuary. but all exterior societies subsist only by virtue of this interior one. as soon as external societies wish to transform a temple of wisdom into a political edifice, the interior society retires and leaves only the letter without the spirit. it is thus that secret external societies of wisdom were nothing but hieroglyphic

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

, h in english and medieval studies, presented to j. r. r. tolkien on the occasion of his seventieth birthday, ed. norman davis and c. l. wrenn (london: allen and unwen, 1962, 250.268, and the comparative analysis of annelise talbot, gthe withdrawal of the fertility god, h folklore 93 (1982: 31.46. the detailed analysis of gro steinsland, det hellige bryllup og norron kongeideologi: en analyse av hierogami-myten i skirnismal, ynglingatal, haleygjatal, og hyndluljod (n.p: solum, 1991, the most recent serious study of the myth as a whole, again departs from the notion of a sacred marriage, but steinsland associates it both with fertility and with kingship. on skirnir fs curse, see joseph harris, gcursing with the thistle: skirnismal 31, 6.8, and oe metrical charm 9, 16.17, h neuphilologische

ion with the help of a divine patron. aron gurevich argued something similar in his gedda and law: commentary upon hyndluljod, h arkiv for nordisk filologi 88 (1973: 72.84, but he thought that the poem had more to do with means of inheriting property in norway than with some distant germanic sacral kingship. like gurevich, gro steinsland, det hellige bryllup og norron kongeideologi: en analyse av hierogami-myten i skirnismal, ynglingatal, haleygjatal, og hyndluljod (n.p: solum, 1991, operates with the idea of the received poem as a single entity rather than an interpolated mess. she sets the poem in ga milieu in which knowledge of the origin of the royal family in a holy marriage between a god and a giant woman will have been among the important elements of royal ideology h (p. 259. hyrrok

ittle-warrior h makes more sense. snorri fs alternate name, ali, is unexplained, except as a supposed derivation from vali. in saxo fs version of the baldr story, the avenger of balderus is bous, son of othinus and rinda. the names vali and bous are not related. see also baldr; bous; idavoll; rind; vali, son of loki; vidar references and further reading: heinrich wagner, geine-irisch-altnordische hieros gamos-episode, h beitrage zur geschichte der deutschen sprache und literatur 77 (1955, 348.357, argues that the siring of vali/bous is a divine marriage, with a parallel in irish tradition. vanir subgroup of the gods. the vanir are distinguished from the asir, the dominant group to which odin and thor and their consorts belong, but they are also subsumed within it, so that the word asir gen

LOGOMACHY OF ZOS

niscience of the soul throws persuasively over all things its shadow of knowledge. our whole potentiality lies in our ability habitually to feel things sensationally. our truth is the totality of our observations when confirmed by our atavisms. the key to all metaphysical phenomena (mind, soul, etc) is wrapped up in our needs. what sounds the depths and conjoins will and belief? some inarticulate hieroglyph or sigil wrought from nascent desire and rhythmed by unbounded ego. we pray. like a convulsed naiad transfixed by rape. there is a grimoire of symbology, of vague phonic nuances that conjoin all thought and is the cryptic language of the subconscious world. deep silence and lonely longing unfreeze the all-prolific mind. life is a wanton whose price is death. our thought-patterns result

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

were enshrouded in the profoundest secrecy. some regard the cabiri as seven in number and refer to them as "the seven spirits of fire before the throne of saturn" others believe the cabiri to be the seven sacred wanderers, later called the planets. while a vast number of deities are associated with the samothracian mysteries, the ritualistic drama centers around four brothers. the first three--aschieros, achiochersus, and achiochersa--attack and murder the fourth--cashmala (or cadmillus. dionysidorus, however, identifies aschieros with demeter, achiochersus with pluto, achiochersa with persephone, and cashmala with hermes. alexander wilder notes that in the samothracian ritual "cadmillus is made to include the theban serpent-god, cadmus, the thoth of egypt, the hermes of the greeks, and th

of these, one is about the order of the fixed stars that are visible, and another about the conjunctions and luminous appearances of the sun and moon; and the rest respecting their risings. next in order advances the sacred scribe, with wings on his head, and in his hand a book and rule, in which were writing ink and the reed, with which they write. and he must be acquainted with what are called hieroglyphics, and know about cosmography and geography, the position of the sun and moon, and about the five planets; also the description of egypt, and the chart of the nile; and the description of the equipment of the priests and of the place consecrated to them, and about the measures and the things in use in the sacred rites. then the stole-keeper follows those previously mentioned, with the

book of thoth while hermes still walked the earth with men, he entrusted to his chosen successors the sacred book of thoth. this work contained the secret processes by which the regeneration of humanity was to be accomplished and also served as the key to his other writings. nothing definite is known concerning the contents of the book of thoth other than that its pages were covered with strange hieroglyphic figures and symbols, which gave to those acquainted with their use unlimited power over the spirits of the air and the subterranean divinities. when certain areas of the brain are stimulated by the secret processes of the mysteries, the consciousness of man is extended and he is permitted to behold the immortals and enter into the presence of the superior gods. the book of thoth descr

e is no proof that the building was erected by the egyptians, for the elaborate carvings with which the burial chambers of egyptian royalty are almost invariably ornamented are entirely lacking and it embodies none of the elements of their architecture or decoration, such as inscriptions, images, cartouches, paintings, and other distinctive features associated with dynastic mortuary art. the only hieroglyphics to be found within the pyramid are a few builders' marks sealed up in the chambers of construction, first opened by howard vyse. these apparently were painted upon the stones before they were set in position, for in a number of instances the marks were either inverted or disfigured by the operation of fitting the blocks together. while egyptologists have attempted to identify the cru

ells at the base of the pyramid which mr. gab advances as evidence that it was erected before the deluge--a theory substantiated by the much-abused arabian traditions. one arabian historian declared that the pyramid was built by the egyptian sages as a refuge against the flood, while another proclaimed it to have been the treasure house of the powerful antediluvian king sheddad ben ad. a panel of hieroglyphs over the entrance, which the casual observer might consider to afford a solution of the mystery, unfortunately dates back no further than a.d. 1843, having been cut at that time by dr. lepsius as a tribute to the king of prussia. caliph al mamoun, an illustrious descendant of the prophet, inspired by stories of the immense treasures sealed within its depths, journeyed from bagdad to ca

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

, o ye gates, and be ye lift up ye everlasting doors, and the king of glory shall come in" figures 46 and 47. figure 48. the holy pentacles page 77 the moon. figure 49. the first pentacle of the moon. this and the following serve to call forth and invoke the spirits of the moon; and it further serveth to open doors, in whatever way they may be fastened. editor s note. the pentacle is a species of hieroglyphic representation of a door or gate. in the center is written the name ihvh. on the right hand are the names ihv, ihvh, al, and ihh. on the left hand are the names of the angels: schioel, vaol, yashiel, and vehiel. the versicle above the names on either side, is from psalm cvii. 16 "he hath broken the gates of brass, and smitten the bars of iron in sunder" figure 50. the second pentacle

MEANING OF MASONRY

killeth, the spirit giveth life" let us enquire what the spirit of this puzzle-language is. the method of all great religious and initiatory systems has been to teach their doctrine in the form of myth, legend or allegory. as our first tracing-board lecture says" the philosophers, unwilling to expose their mysteries to vulgar eyes, meaning concealed their tenets and principles of philosophy under hieroglyphical figures" and our traditional history is one of these hieroglyphical figures. now the literally-minded never see behind the letter of the allegory. the truly initiated mind discerns the allegory's spiritual value. in fact, part of the purpose of all initiation was, and still is, to educate the mind in penetrating the outward shell of all phenomena, and the value of initiation depends

the catholic m ysteries from egypt to new and virgin regions, for their enlightenment. of these various translations those that concern us chiefly are two; the one to greece, the other to palestine. we know from the bible that moses was an initiate of the egyptian mysteries and became learned in all its wisdom, while philo tells us that moses there became" skilled in music, geometry, arithmetic, hieroglyphics and the whole circle of arts and sciences" in other words he became in a real sense a master mason and, as such, qualified himself for his subsequent great task of leadership of the hebrew people and the formulating of their religious system and rule of life as laid down in the pentateuch. the mosaic system continued, as we know, along the channel indicated in the books of the old te

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ut what has been infiltrated into their minds and the minds of their young. here are some of the key passages from the david ovasons masterpiece, which bringout facts that have long been concealed from the public: the extraordinary truth is that the very existence of the washington monument is intimatelylinked with the egyptian star, sirius the sihor, which the ancients represented in their sacredhieroglyphics as an obelisk as well as a star. how is it possible that this most important starof the ancient world should find itself, as it were, resurrected in the architecture of theunited states. in the course of that day, when the cornerstone of the washington monument was laid, thesun would have passed over sirius..computations clearly show that on the day the declaration of independence wa

lmed the atlantis, alien visitation, and genetic manipulation99 serpents in the streets official placing of the american flag, a masonic ceremony took place, which was never tele-vised or revealed to the american free public. buzz aldrin produced a masonic bannerwhich was specially embroidered for the strange trip by the librarian of the masonic houseof the temple in washington d. c. the egyptian hierogram for the star sirius consists of three shapes: a five-pointed star, anoval, and an obelisk. amazingly, this is just what we find in stone in washington d.c. theentire city is dedicated astromantically to the star sirius and its occult deities. astrology isgood enough for the ruling plutocrats it seems. pity that when the ordinary person seeks touse the divination arts for their own person

they use the logos thatthey do (apple macintosh, sun, nec, gateway, etc. few question the connection ofthese frontmen to powerful european financiers or question why they receive presti-gious honors from royals. the word pentium is a perfect example of what we are saying. like most corporate logosand words, it does not mean anything in english. this is because it is designed to work as anicon, a hierogram, mantically on a subliminal level of mentation. but all is revealed if wemerely add the prefix ser to the beginning of the word. one may also take note of theintel logo which has a distinct serpentine motif. but these are only two examples of thou-sands. the space program and all its attendant fields exist because the secret brotherhoodcannot of their own volition leave the planet. the s

, would have risen over jenkins heights, where thenorth wing of the capitol was almost completed. dominating this part of the skies would be the scorch-ing dog star, sirius, a brilliant white and yellow star (p. 4)the extraordinary truth is that the very existence of the washington monument is intimately linked withthe egyptian star sirius, the sihor, that the ancients represented in their sacred hieroglyphics as an obe-lisk as well as a star. how is it possible that this most important star of the ancient world should finditself, as it were, resurrected in the architecture of the united states (p. 137)declaration of independencecomputations clearly show that on the day the declaration of independence was agreed in philadel-phia, the sun was on sirius (p. 138)july 2, 1776which i have argue

hat on the day the declaration of independence was agreed in philadel-phia, the sun was on sirius (p. 138)july 2, 1776which i have argued is the true chart for the founding of the united statesthe sun was in 1122 can-cer, which means that it was in the same degree as sirius (p. 150)the significance of the starwhen found in a text, the star determined (or indicated to the reader) that the group of hieroglyphs asso-ciated with it was related to spiritual matters. it was related to the heavens, to invisible energies (whichthe greeks called aetheric (p. 242)the star of the white house is arcturus in taurusthe star of the capitol is regulus in leothe star of the washington memorial is spica in virgoapril 3, 1791the eclipse of 1791 was in aries a certain portent that the destiny of washington, d

MORALS AND DOGMA

ness for those who are in error. god makes visible to men his will in events; an obscure text, written in a mysterious language. men make their translations of it forthwith, hasty, incorrect, full of faults, omissions, and misreadings. we see so short a way along the arc of the great circle! few minds comprehend the divine tongue. the most sagacious, the most calm, the most profound, decipher the hieroglyphs slowly; and when they arrive with their text, perhaps the need has long gone by; there are already twenty translations in the public square--the most incorrect being, as of course, the most accepted and popular. from each translation, a party is born; and from each misreading, a faction. each party believes or pretends that it has the only true text, and each faction believes or preten

was being erected, the death and resurrection of a sun-god was annually represented at tsur, by solomon's ally, at the winter solstice, by the pyre of mal-karth, the tsurian haracles. aroeris or har-_oeris, the elder horus, is from the same old root that in the hebrew has the form _aur, or, with the definite article prefixed _haur, light, or _the_ light, splendor, flame, the sun and his rays. the hieroglyphic of the younger horus was the point in a circle; of the elder, a pair of eyes; and the festival of the thirtieth day of the month _epiphi, when the sun and moon were supposed to be in the same right line with the earth, was called"_the birth-day of the eyes of horus" in a papyrus published by champollion, this god is styled"_har-oeri, lord of the solar spirits, the beneficent eye of th

stival of the thirtieth day of the month _epiphi, when the sun and moon were supposed to be in the same right line with the earth, was called"_the birth-day of the eyes of horus" in a papyrus published by champollion, this god is styled"_har-oeri, lord of the solar spirits, the beneficent eye of the sun" plutarch calls him"_har-pocrates" but there is no trace of the latter part of the name in the hieroglyphic legends. he is the son of osiris and isis; and is represented sitting on a throne supported by _lions; the same word, in egyptian, meaning _lion_ and _sun. so solomon made a great throne of ivory, plated with gold, with six steps, at each arm of which was a lion, and one on each side to each step, making seven on each side. again, the hebrew word [hebrew _khi, means"_living" and [hebr

beautiful female, over whose divine neck her long thick hair hung in graceful ringlets" and in the procession female attendants, with ivory combs, seemed to dress and ornament the royal hair of the goddess. the palm-tree, and the lamp in the shape of a boat, appeared in the procession. if the symbol we are speaking of is not a mere modern invention, it is to these things it alludes [illustration: hieroglyph] the identity of the legends is also confirmed by this hieroglyphic picture, copied from an ancient egyptian monument, which may also enlighten you as to the lion's grip and the master's gavel [hebrew, in the ancient phoenician character [symbols, and in the samaritan [symbols, a b (the two letters representing the numbers 1, 2, or unity and duality, means _father, and is a primitive no

essentially the same as brahma-vishnu-siva. he is the same as hermes, thoth, taut, and teutates. one of his names is heri-maya or her-maya, which are evidently the same name as hermes and khirm or khurm. heri, in sanscrit, means _lord. a learned brother places over the two symbolic pillars, from right to left, the two words [symbols] and [symbols [hebrew] and [hebrew, ihu and bal: followed by the hieroglyphic equivalent [hieroglyphic] of the sun-god, amun-ra. is it an accidental coincidence, that in the name of each murderer are the two names of the good and evil deities of the hebrews; for _yu-bel_ is but _yehu-bal_ or _yeho-bal_ and that the three final syllables of the names _a, o, um, make a.u.m. the sacred word of the hindoos, meaning the triune-god, life-giving, life-preserving, life

MOTTA MARCELO THE COMMENTARIES OF AL

therefore. it appears to describe an initiation, or perhaps the initiation, in general terms. i would suggest that the palace is the 'holy house' or universe of the initiate of the new law. the four gates are perhaps light, life, love, liberty--see "de lege libellum. lapis lazuli is a symbol of nuit, jasper of hadit. the rare scents are possibly various ecstasies or samadhis. jasmine and rose are hieroglyphs of the two main sacraments, while the emblems of death may refer to certain secrets of a well known exoteric school of initiation whose members, with the rarest exceptions, do not know what it is all about (he refers to masonry) the question then arises as to whether the initiate is able to stand firmly in this place of exaltation. it seems to me as if this refers to the ascetic life

e planes. we manipulate physical phenomena by physical means; mental by mental. we trace things to their true causes, and no longer seek to cut the gordian knot of our ignorance by the sword of a postulated pantheon. physiology leaves us in no doubt as to the power of our inherited talisman. and modern discoveries in psychology have made it clear enough that the sexual peculiarities of people are hieroglyphs, obscure yet not unintelligible, revealing their histories in the first place, in the second, their relations with environment in the present, and in the third, their possibilities with regard to the modification of the future. in these supremely important verses of the book of the law, it becomes clear that nuit (he means aiwass, of course. readers must never make the mistake of anthr

ts terrific pageant. the "equation" is the representation of truth by word. it will be noticed that the subject of the verse changes abruptly after the word "aum" a. c. had thought of this word at this moment; it was one that he respected a lot, and he had become very agitated in mind since the positive assertion, in verse 49, that all words were abrogated. but aum--111--is, in fact, an imperfect hieroglyph, although years were to pass before he understood this. see liber 4, part iii, chapter 7, section 5. there is also a chapter of liber 333 that should, with its commentary, be carefully studied by serious aspirants, since the 'black b rot hers--of course--still try to employ the abrogated word in its superannuated meaning, and this is one of the traps of the slaves of 'because' that thel

h" in the sense of mystical sacrifice, the dying god, the witness--m, t he hanged man. since aum was the word of krishna, the most ancient known form of the dying god (later cynically adopted in the roman catholic pantheon as "saint sebastian, it is a natural connotation of that magus's message. it may be difficult for a minor hindu initiate to absorb the idea that aum is, after all, an imperfect hieroglyph. krishna has been worshipped in india for ten thousand years. but the greatly daring reader may perhaps be willing to admit as a working hypothesis that, after ten thousand years, brutish mankind may have gone a little further in its study of the universe in which we live! at least some tantrists of high initiation and a few of the siva& kali worshippers perceive why the spiritual name

ss; for which see liber 418, fourteenth aethyr. one may attain to be aware that one is but a particular 'child' of the play of hadit and nuit; one's personality is then perceived as being a disguise. it is not only not a living thing, as one had thought; but a mere symbol without substance, incapable of life. it is the conventional form of a certain cluster of thoughts, themselves the partial and hieroglyphic symbols of an 'ego. the conscious and sensible 'man' is to his self just what the printed letters on this page are to me who have caused them to manifest in colour and form. they are arbitrary devices for conveying my thought; i could use french or greek just as well. nor is this thought, here conveyed, more than one ray of my orb; and even that whole orb is but the garment of me. the

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ng working methods as well as the economic situations of the artists. the language of esoteric use until the threshold of the sixteenth century was french. its use was so extensive that in order to comprehend the so-called rebus writing, the language of heraldry, or what menage called "the ambiguities of the painting of the word" it was into the french language that these esoteric and allegorical hieroglyphics so frequently found on ancient monuments and edifices must be translated" this role of french was an important one in the building arts. isn't gothic art, with its distinction between old gothic or romanesque and "modern" gothic, primarily a french art? both the building arts of the middle ages and gothic art were born in france. the one that first saw the light of day in the benedic

pril 1, 1737: the unfortunate discord of religion that set europe ablaze and rent it apart during the sixteenth century ensured the degeneration of our order from the grandeur and nobility of its origins. in compliance with the usurping parricide, elizabeth, who viewed our lodges as nests of catholicism that needed to be snuffed out, the protestants altered, disguised, and degraded several of our hieroglyphs, transformed our agapes into bacchanalias, and defiled our sacred assemblies. milord, the count of derwentwater, royal and catholic martyr, wished to bring everything here back to its source and restore everything on its ancient footing. the ambassadors of holland and george, the duke of hanover, by taking offense and blaspheming against what they do not know, imagining that the cathol

NEW WORLD ORDER OR OCCULT SECRET DESTINY

ica has become the center of new age and new world order conspiracies. the theosophical and rosicrucian traditions hold that every nation has a spiritual destiny guided by a hierarchy of beings using all ethical (or un-ethical) means of manifesting the divine plan through the will of the nation s leaders. a proponent of the new age and the secret brotherhood s plan for a new world order is robert hieronimus. in his book america s secret destiny, he traced the spiritual vision of america s founding fathers and the plan s eventual fruition in what we call the new world order and the new age movement (both of which are synonymous. he stresses that the founding fathers of america had the equivalent of masters and were pupils in a sense, much like today s powerful elite have masters and gurus

ONYX TABLET OF SET

d for but which they certainly don't understand as well as we do. i too would like to "give our current priesthood an overt clean bill of health. we are trying to clarify matters here, and clear the air" dr. aquino has done a very good job of applauding the priesthood from time to time, and i agree with you that now would be a good time for another "pat on the back" for our priesthood, perhaps in hieroglyphs, or in the scroll, and at conclave. priesthood membership expulsion authority i understand there has been some recent discussion concerning the absolute authority of any iii+ to expel any i /ii from the temple. i thought i might provide a little background concerning this feature of the temple: back in the 1966-75 church of satan, only anton lavey could admit someone to membership, or

rned, however, the priesthood must remember that these individuals are still in a "testing" status and may ultimately be determined to have joined the temple of set for frivolous or ulterior motives. the provision of information to i*s should accordingly be with a view to their legitimate initiatory advancement and magical prowess. within the priesthood the high priest publishes a bulletin called hieroglyphs [the title may change with different high priests] this is not designed to be a contributor-organ like the scroll, but is rather to disseminate current information of concern to the priesthood as a whole. hieroglyphs appears irregularly as dictated by events. permanent priesthood information will not be disseminated via hieroglyphs, but rather will take the form of additions to the ony

s [the title may change with different high priests] this is not designed to be a contributor-organ like the scroll, but is rather to disseminate current information of concern to the priesthood as a whole. hieroglyphs appears irregularly as dictated by events. permanent priesthood information will not be disseminated via hieroglyphs, but rather will take the form of additions to the onyx tablet. hieroglyphs issues should not be photocopied for non-members of the priesthood, but priests and priestesses may quote or extract from it for i*/ii* setians or non-members as they may think appropriate. unless indicated otherwise, policy guidance contained in hieroglyphs is to be considered official from the office of the high priest under by-law #5.01. the jeweled tablets of set each volume of the

margin for error, this from an intellectual vantage-point. the eye can bring to light many interesting "points of perspective, but it must such be seasoned with a rational and grounded quality of common sense. despite the awareness of the priesthood of set, the inertial qualities of one's human aspect must never be ignored. xeper and remanifest. the priesthood and remembrance in the last issue of hieroglyphs, the high priest invited comments and reflections on the priesthood, and i would like to offer the following observations. they are obviously not exhaustive, i have tried to focus upon one idea which to me best expresses the function of the priesthood within the temple as i understand it and as i try to live it. i feel the function of the priest is to remember. more than anything else

PHILIP NEIL MYTHS LEGENDS EXPLAINED

accompanied on his descent into mictlan by his double, the coyote god xolotl, which means twin. deer the deer is the third period of 13 days in the aztec calendar. starting at alligator (below, the calendar is read alligator, jaguar (opposite, deer, flower, reed, death, rain, grass, serpent, flint, monkey, lizard, movement, dog, house, vulture, water, wind, eagle, rabbit. sacrificial victim this hieroglyph, chalc huitl, was used to mark a sacrificial victim, or a place of sacrifice. quetzalcoatl s hat in his role as the wind god ehecatl, quetzalcoatl may wear a hat with a jaguar skin design or, as here, one divided into black and red sections with an eye in the middle; the back plumes also have an extra pair of eyes. the stepped design is thought to represent the movement of the wind. in

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

al or false splendour? because he indeed uniteth the paths, but comprehendeth not the sephiroth. nevertheless, he is also the celestial serpent of wisdom. but the serpent of the temptation is the serpent of the tree of knowledge of good and of evil, and not that of the tree of life. here is a method of writing hebrew words by the yetsiratic attribution of the alphabet, whence results some curious hieroglyphic symbolism. thus tetragrammaton will be written by virgo, aries, taurus, aries. eheieh,by air, aries, virgo, aries. from yeheshua, the qabalistic mode of spelling jesus, which is simply the tetragrammaton with the letter shin placed therein, we obtain a very peculiar combination-virgo, aries, fire, taurus, aries. virgo born of a virgin, aries the sacrificial lamb, fire the fire of the

because the letter 'h'is our mode of representing the ancient greek aspirate or breathing, and breath is the evidence of life. hiero how many lesser officers are there? hiereus there are three besides the sentinel; the kerux, the stolistes, and the dadouchos. the sentinel is without the portal of the hall and has a sword in his hand to keep out intruders. it is his duty to prepare the candidate. hiero frater dadouchos, your station and duties? dad my station is in the south to symbolise heat and dryness, and my duty is to see that the lamps and fires of the temple are ready at the garden of eden after the fall refer to page 76 -1 garden of eden before the fall refer to page 73. the banner of the easl the banner of the west refer to page 117. l, the mundum refer to page 95-98. neophyte rit

dadouchos, your station and duties? dad my station is in the south to symbolise heat and dryness, and my duty is to see that the lamps and fires of the temple are ready at the garden of eden after the fall refer to page 76 -1 garden of eden before the fall refer to page 73. the banner of the easl the banner of the west refer to page 117. l, the mundum refer to page 95-98. neophyte ritual 119 <15> hiero st01 hiero ketwr hiero heg hiero hiereus hiero opening, to watch over the censer and the incense and to consecrate the hall and the fratres and sorores and the candidate with fire. frater stolistes, your station and duties? my station is in the north to symbolise cold and moisture, and my duties are to see that robes and collars and insignia of the officers are ready at the opening, to watch

eg (knocks) light. hiero (knocks) in. hiereus (knocks) extension. the knocks are given before the words are said. when the battery is completed, all make the signs towards the altar and then sit down. kerux removes the rose, cup, paten of breadand salt and the lampfrom the altar, leaving the cross and triangle only. he sees that a hassock is in readiness at the west for the candidate to kneel on. hiero fratres and sorores of the. temple of the order of the stella matutina, i have received a dispensation from the greatly honoured chiefs of the second order, to admit. to the= degree of neophyte. honoured hegemon, bid the candidate prepare for the ceremony of his admission, and superintend his preparation. hegemon rises and removes his chairfrom between the pillars andgoes out followed by sen

. hegemon rises and removes his chairfrom between the pillars andgoes out followed by sentinel, who carries the hood-wink and rope. hegemon sees <20> that the candidate is properly robed and hood-winked and that the ropegoes three times round his waist. he then leads candidate to door, and gives one knock. heg (one knock on the door) k e w (one knock from within) the candidate seeks for entrance. hiero i give permission to admit. who now loses his name and will henceforth be known among us as. let the stolistes and the dadouchos assist in the reception. stolistes and dadouchos stand behind kerux who is facing the entrance, ready to open the door. as soon as candidate is well in the hall, these three officers stand before him in friangular formation, and sentinel is behind him. the offrcers

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

cosm and receiving their gifts of gold, frankincense and myrrh, a second mysterious triplicity, under which emblem the highest secrets of the kabalah are allegorically contained. christianity owes therefore no hatred to magic, but human ignorance has ever stood in fear of the unknown. the science was driven into hiding to escape the impassioned assaults of blind desire: it clothed itself with new hieroglyphics, falsified its intentions, denied its hopes. then it was that the jargon of alchemy was created, an impenetrable illusion for the vulgar in their greed of gold, a living language only for the true disciple of hermes. extraordinary fact! among the sacred records of the christians there are two texts which the infallible church makes no claim to understand and has never attempted to ex

to give speech a universal success and reverberation. this agent, which barely manifests under the uncertain methods of mesmer's followers, is precisely that which the adepts of the middle ages denominated the first matter of the great work. the gnostics represented it as the fiery body of the holy spirit; it was the object of adoration in the secret rites of the sabbath and the temple, under the hieroglyphic figure of baphomet or the androgyne of mendes. all this will be proved. here then are the secrets of occult philosophy, and such is magic in history. let us glance at it now as it appears in its books and its acts, in its initiations and its rites. the key of all magical allegories is found in the tablets which we have mentioned, and these tablets we regard as the work of hermes. abou

find no more magical epics. science, conquered in alexandria by the fanaticism of the murderers of hypatia, became christian, or rather concealed itself under christian veils with ammonius, synesius and the pseudonymous author of the books of dionysius the areopagite. in such times it was necessary to exonerate miracles under the pretence of superstition and science by an unintelligible language. hieroglyphic writing was introduction 11 revived; pantacles and characters were invented to summarize an entire doctrine by a sign, a whole sequence of tendencies and revelations in a word. what was the end of the aspirants to knowledge? they sought the secret of the great work, the philosophical stone, the perpetual motion, the quadrature of the circle, the universal medicine formulae which often

e same time the great secret of magic; but the arcanum of the duad leads up to that of the tetrad, or more correctly proceeds therefrom, and is resolved by the triad, which contains the word of that enigma propounded by the sphinx, the finding of which would have saved the life, atoned for the unconscious crime and established the kingdom of oedipus. 12 the doctrine of transcendental magic in the hieroglyphic work of hermes, being the tarot or book of thoth, the duad is represented either by the horns of isis, who has her head veiled and an open book concealed partially under her mantle, or otherwise by a sovereign lady, juno, the greek goddess, with one hand uplifted towards heaven and the other pointed to earth, as if formulating by this gesture the one and twofold dogma which is the fou

the fourth chapter of the ritual, where we shall complete our indications of the characteristics of the great arcanum, and of the means of recovering this tremendous power' here let us add a few words on the four magical elements and elementary spirits. the magical elements are: in alchemy, salt, sulphur, mercury and azoth; in kabalah, the macroprosopus, the microprosopus and the two mothers; in hieroglyphics, the man, eagle, lion and bull; in old physics, according to vulgar names and notions, air, water, earth and fire. but in magical science we know that water is not ordinary water, fire is not simply fire, etc. these expressions conceal a more recondite meaning. modern science has decomposed the four elements of the ancients and reduced them to a number of so-called simple bodies. tha

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

fore bewitchments, perversity, madness-all that, in a word, which the magi term the signature of lucifer. there is another signature which also symbolizes the mysteries of light, namely, the sign of solomon, whose talismans bear on one side the impression of his seal which we have given in our gdoctrine, h and on the other the following signature which is 10 the ritual of transcendental magic the hieroglyphic theory of the composition of magnets and represents the circulatory law of the lightning. rebellious spirits are enchained by the exhibition of the five-pointed blazing star or the seal of solomon, because each gives them proof of their folly and threatens them with a sovereign power capable of tormenting them by their recall to order. nothing tortures the wicked so much as goodness

the spirit of prophecy came to replace the oracles. savonarola, joachim of flores, john huss and so many others influenced by turns the minds of men and interpreted, by lamentations and menaces, the secret anxieties and protestations of all hearts. we may act individually when evoking a spirit, but to conjure we must speak in the name of a circle or an association: this is the significance of the hieroglyphical circle inscribed about the magus who is operating, and out of which he must not pass unless he wishes at the same moment to be stripped of all his power. let us deal at this point with the vital and palmary question, whether the real evocation and real conjuration of spirits are things possible, and whether such possibility can be demonstrated scientifically. to the first part of th

ombination of letters is a key of the pentagram. the initial a is repeated five and reproduced thirty times, thus giving the elements and numbers of the two following figures: the isolated a represents the unity of the first principle, otherwise, the intellectual or active agent. a united to b represents the fertilization of the duad by the monad. r is the sign of the triad, because it represents hieroglyphically the emission which results from the union of the two principles. the number 11, which is that of the letters of the word, combines the unity of the initiate with the denary of pythagoras, and the number 66, the added total of all the letters, form kabalistically the number 12, which is the square of the triad and consequently the mystic quadrature of the circle. we may remark, in

abalistically the number 12, which is the square of the triad and consequently the mystic quadrature of the circle. we may remark, in passing, that the author of the apocalypse, that key of the christian kabalah, composed the number of the beast, that is to say, of idolatry, by adding a 6 to the double senary of abracadabra, which gives 18 kabalistically, the number attributed in the tarot to the hieroglyphic sign of night and of the profane. the moon, together with the towers, dog, wolf and crab. a mysterious and obscure number, the kabalistic key of which is 9, the the triangle of pantacles 25 number of initiation. on this subject the sacred kabalist says expressly: ghe that hath understanding h that is, the key of kabalistic numbers. glet him count the number of the beast, for it is the

number of the beast, for it is the number of a man, and his number is six hundred three score and six. h it is, in fact, the decade of pythagoras multiplied by itself and added to the sum of the triangular pantacle of abracadabra: it is thus the sum of all magic in the ancient world, the entire programme of human genius, which the divine genius of the gospel sought to absorb or transplant. these hieroglyphical combinations of letters and numbers belong to the practical part of the kabalah, which, from this point of view, is divided into gematria and themura. such calculations, which now seem to us arbitrary or devoid of interest, belonged then to the philosophical symbolism of the east, and were of the highest importance in the teaching of holy things emanating from the occult sciences. t

ROBERT KIRK WALKER BETWEEN WORLDS

so 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 undergoing a considerable revival at the present time in the new wave of holistic approaches

RUBY TABLET OF SET

ction in stability, harmony, symmetry, geometry, and a cyclical [as opposed to progressive or linear] concept of time. egyptian achievements, correspondingly, were in areas such as astronomy, mathematics, medicine, and architecture. egyptian religion and art tend to be oversimplified in many modern treatments, due in part to the absence of verifiable data in later history until the deciphering of hieroglyphics by champollion in 1822. because of the destruction and despoliation of ancient egyptian records and works of art by religious fanatics of later eras, it is estimated that modern archaeologists have at their disposal less than 10% of that country's cultural creations from which to reconstruct its values. classification: v2- 102- 1 author: michael a. aquino vi date: october 1, xix revi

totle [panpsychism was a crucial component of orphism, the cult of dionysus, which emphasized the division of the human being into psychic and material components] pythagoras (569-470 bce) was born and lived his early years on samos, which was exposed to the "barbaric" east as well as to the greek west. initiated into the egyptian priesthood of hathor, he remained in egypt over ten years, learned hieroglyphics, and was exposed to astronomy, geometry, and the egyptian concepts of panpsychism. sent to babylon, he was there exposed to persian dualism. he saw the psyche as "good" and the matter into which it entered as "evil, but accepted their merger as something at least temporarily fulfilling to both. goal for the psyche was its escape from reincarnation into an eternal existence of pure sp

ultural studies in this area. not having access to any resource materials that would answer our questions at the time, the workshop session then proceeded into the topic of egyptian neters and the use of neters in symbolism. neters the workshop discussion of egyptian neters started with a brief discussion of the egyptian languages. the ancient egyptians used three different written languages, the hieroglyphic, hieratic, and demotic. the demotic language was a mostly alphabetic language used for common communications among those who could read and write. its primary uses were for social and business reasons. the hieratic language was a pictographic language related to the hieroglyphic, but in which the pictographs were abbreviated and simplified to speed writing. it was used for important s

nguage was a mostly alphabetic language used for common communications among those who could read and write. its primary uses were for social and business reasons. the hieratic language was a pictographic language related to the hieroglyphic, but in which the pictographs were abbreviated and simplified to speed writing. it was used for important state documents and many later religious texts. the hieroglyphic language was the most ornate of the three languages, the most ancient of the three languages, and the most symbolic. it was used for the most important religious and philosophical statements, and for the most important state declarations. many of the symbols used to form the hieroglyphic language had assigned sounds, and many others did not. in addition to the sounds and symbols used

ll unequalled].3 it developed elaborate, codified medical skills [including that of open-skull brain surgery] which were used with a high measure of success.4 it possessed the only accurate calendar in the entire mediterranean until the time of julius caesar [when caesar introduced a modified egyptian calendar to the roman empire; the egyptians' own records date back to 4241 bce!5 and what of the hieroglyphic alphabet, introduced more than seven thousand years ago?6 the chimaera: i expect that part of the problem lies in the fact that the alphabet you just mentioned was so very hard to read. indeed it was almost a sort of cipher used exclusively among the egyptian intelligentsia. training of a scribe took about twelve years, and even then a scribe was not in a position to understand the si

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

the winged bulls to deter enemies and protect the king. the mesopotamian moon god, sin (also called nanna, has a lapis lazuli beard and rides a winged bull. lapis lazuli is a blue semiprecious stone. a powerful and still popular symbol of ancient egypt s religion is the ankh. the ankh resembles a cross, but has an upside down teardrop shape at its top. in the ancient egyptian written language of hieroglyphs, the ankh represents life. it is often present in tomb carvings and other artwork. it is associated with magical protection, or sa. even those ancient egyptians who could not read hierogylphs knew the ankh symbol. the ankh may represent the sunrise or rebirth. many ancient gods carried ankhs and often blessed pharaohs with an ankh, symbolizing the act of giving them the breath of life

oyal bloodline but rather the daughter of one of the concubines (women world religions: biographies 279 moses who have sexual relations with a man they are not married to) in the pharaoh s harem, or the group of women he claimed as his own. the young woman probably took moses back to the harem, where he was raised under the supervision of all the women. there he learned to read and write egyptian hieroglyphics (ancient pictoral script) and probably received training in other social, administrative, and military skills. foreign children were commonly raised in this way, enabling them to enter careers in the military or the civil service. in this way, moses grew to manhood. one day he reportedly witnessed an egyptian abusing an israelite slave. angered, he killed the egyptian and buried his

SETH IN THE MAGICKAL TEXTS

spell. secondly, the two prayers "in which adam plays the leading part" mention neither egyptian seth nor jewish seth.8 the "existence of egyptian figurines of the god seth" carrying the name of aberamentho, a name which also is given to jesus in one gnostic work, does not pertain to the jewish figure of seth. it will be dealt with in the second part of the paper. the so-called stele of jeou the hieroglyphist,9 however, must be discussed in the present part. the papyrus certainly shows jewish influence. in the osiris aretalogy at the beginning, the author claims to be moses, and the true name of the headless god, osoronnophris "osiris the beautiful being (eo!oron fri, is given as eiaba (i.e. jahwe [also below) and is said to have been "transmitted to the prophets of israel (pgm v.108ff. k

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

uncanny! i was about, precipitately, to hurry the papers into my desk, with a pious determination to have nothing more to do with them, when my eye fell upon a book, neatly bound in blue morocco, and which, in my eagerness, i had hitherto overlooked. i opened this volume with great precaution, not knowing what might jump out, and guess my delight found that it contained a key or dictionary to the hieroglyphics. not to weary the reader with an account of my labours, i am contented with saying that at last i imagined myself capable of construing the characters, and set to work in good earnest. still it was no easy task, and two years elapsed before i had made much progress. i then, by way of experiment on the public, obtained the insertion of a few desultory chapters, in a periodical with wh

re may have been why i have not spoken, save by my eyes, before; but this day i know not how it is i feel a more sustained and settled courage to address thee, and learn the happiest or the worst. i have rivals, i know, rivals who are more powerful than the poor artist; are they also more favoured" viola blushed faintly; but her countenance was grave and distressed. looking down, and marking some hieroglyphical figures in the dust with the point of her slipper, she said, with some hesitation, and a vain attempt to be gay "signor, whoever wastes his thoughts on an actress must submit to have rivals. it is our unhappy destiny not to be sacred even to ourselves "but you do not love this destiny, glittering though it seem; your heart is not in the vocation which your gifts adorn "ah, no" said

SIR WALLIS BUDGE EGYPTIAN MAGIC

t a very large number of the egyptian religious ceremonies, which were performed in later times as an integral part of a highly spiritual worship, had their origin in superstitious customs which date from a period when god, under any name or in any form, was unconceived in the minds of the egyptians. indeed it is probable that even the use of the sign which represents an axe, and which stands the hieroglyphic character both for god and "god" indicates that this weapon and. tool was employed in the p. x performance of some ceremony connected with religious magic in prehistoric, or at any rate in predynastic times, when it in some mysterious way symbolized the presence of a supreme power. but be this as it may, it is quite certain that magic and religion developed and flourished side by side

to behold the ceremonies which were performed when the kings for whom the pyramids had been built were laid to rest in them, the stories that they took back to their kinsmen would be received as sure proofs that the egyptians had the power to give life to the dead, to animate statues, and to command the services of their gods by the mere utterance of their names as words of power. the columns of hieroglyphics with which the walls of the tombs were often covered, and the figures of the gods, painted or sculptured upon stela or sarcophagi, would still further impress the barbarian folk who always regard the written letter and those who understand it with great awe. the following story from mas'udi 1 will illustrate the views which the arabs p. 22 held concerning the inscriptions and figures

ers and of the animals p. 23 which they were riding to disappear beneath the ground, and the same fate immediately overtook the living creatures which they represented, wherever they might be on their journey, and the destruction of the figures on sculptures entailed the destruction of the hostile host. in brief, the large figures of the gods which were sculptured or painted on the walls, and the hieroglyphic inscriptions which accompanied them, were considered by those who could neither understand nor read them to be nothing more nor less than magical figures and formula which were intended to serve as talismans. the historian mas'udi mentions 1 an instance of the powers of working magic possessed by a certain jew, which proves that the magical practices of the egyptians had passed eastwa

necessary labours of the field must, in some manner, be performed. to meet the difficulty a small stone figure of the deceased was buried with him, but before it was laid in the tomb the priests recited over it the words of power which would cause it to do for the deceased whatever work he might be adjudged to perform in the kingdom of osiris, later, these words were inscribed upon the figure in hieroglyphics, and later still the figure was p. 72 provided with representations of the rope basket, and plough, and flail, such as were employed by the egyptian labourer in carrying field produce, and in ploughing, and in threshing grain. the formula 1 or words of power which were inscribed on such figures varied at different periods, but one of the oldest, which was in use in the xviiith dynast

and generally of high rank. 71:1 i.e, chapter v. of the book of the dead. 72:1 i.e, chapter v. of the book of the dead. 72:2 this is, 1 think, the meaning of bringing the sand from the east to the west. 77:1 see deveria, le papyrus judiciaire de turin in journal asiatique, 1865; and chabas, le papyrus magique harris, p. 169 ff. 79:1 see chapters of coming forth by day, p. 89. 79:2 i have given a hieroglyphic transcript of both works, with translations, in archaologia, vol. lii. 81:1 theocritus has preserved for us a proof that the greeks made use of wax figures at an early date. thus in pharmakeutria (1. 27 ff) the lady spinning her wheel and addressing the lynx says "even as i melt this wax, with the god to aid, so speedily may he by love be molten (lang's translation, p. 12. 86:1 this p

SORCERIES OF ZOS

owever, wrong in supposing that the orgone was the ultimate energy. it is one of the more important kalas but not the supreme kala (mahakala, although it may become such by virtue of a process not unknown to tantrics of the varma marg. until comparatively recent times it was known- in the west- to the arab alchemists, and the entire body of alchemical literature, with its tortuous terminology and hieroglyphic style, reveals- if it reveals anything- a deliberate device on the part of initiates to veil the true process of distilling the mahakala. reich's discovery is significant because he was probably the first scientist to place psychology on a solid biological basic, ant the first to demonstrate under laboratory conditions the existence of a tangible magical energy at last measurable and

SPENSER THE CULT OF THE ALL SEEING EYE 1960

r being a sister of the famous david rittenhouse.4 william barton published a memoir of rittenhouse in 1813. the first device submitted by barton depicted among other emblems an eagle on the summit of a doric column, the all-seeing eye, and the stars:5 -24- the eagle displayed is the symbol of supreme power and authority, and signifies the congress; the pillar, upon which it rests, is used as the hieroglyphic of fortitude and constancy, and, its being of the doric order (which is the best proportioned and most agreeable to nature& composed of several members or parts, all, taken together, forming a beautiful composition of strength, congruity and usefulness, it may with great propriety signify a well planned government [the] stars upon a blue canton, disposed in a circle, represent a new c

hat it was never hung."15 mystic symbolism of reverse seal c. a. l. totten, aa a 1st lieutenant in the 4th artillery, u. s. army, communicated his views on the seal to charles j. folger, secretary of the treasury, on february 10, 1882. his plea for the issuance of a medal commemorating the centenary of the adoption of the seal was successful. he wrote that "the all-seeing eye is one of the oldest hieroglyphics of the deity. the triangle also is a cabalistic symbol of the most remote antiquity -26 "the descent of the mystic eye and triangle in the form of a capstone to this mysterious monument [the great pyramid of gizeh] of all times and nations, is to us as a people most pregnant with significance. the motto, novus ordo seclorum, is a quotation from the 4th eclogue and was borrowed in tur

that, immediately after death, the soul descended into the lower world and was conducted to the hall of truth, where it was judged in the presence of osiris and the forty-two demons, the 'lords of truth' and judges of the dead."54 (one of the divine names of the tetragrammaton consisted of 42 letters) osiris was called "the master of the gods" the name of osiris was expressed, most simply, by two hieroglyphs, one of which was the human eye (the left eye, as used on the reverse side of the great seal "sometimes, however, the human eye is replaced by a simple circle" osiris was most -33- commonly represented "in a mummied form, to mark his presidency over the dead. when represented as a man walking, he has the lappeted wig, crowned with two wavy horns, above which are. two feathers. the wavy

siris, but to be 'tortured' only, not destroyed."56 during osiris' great expedition beyond the borders of egypt "he left his kingdom to the care of his wife isis, and her faithful minister hermes or mercury" who was anubis (brother to osiris, represented with a caduceus. when osiris returned he found that his brother set (typhon) had aroused his subjects against him (set's name was expressed by a hieroglyphic containing the black half-sphere seen in the meditation room murai) set murdered his brother and cut his body into fourteen pieces. isis recovered all the mangled pieces, with the exception of the privities of her husband, which had been thrown into the sea. horus defeated set and osiris was proclaimed to he a resurrected god. his body, encased in fourteen different statues, was worsh

SYMBOLISM OF THE BANNERS

ption. the principle behind the rose cross is that the shower of the way remained out of manifestation holding the perfect pattern of what man should be, untainted by corruption. had there been no fall of man, the calvary cross would have been unnecessary, there would have been no illusion of separateness, lack of 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 cal

SYMBOLISM

ultural studies in this area. not having access to any resource materials that would answer our questions at the time, the workshop session then proceeded into the topic of egyptian neters and the use of neters in symbolism. neters the workshop discussion of egyptian neters started with a brief discussion of the egyptian languages. the ancient egyptians used three different written languages, the hieroglyphic, hieratic, and demotic. the demotic language was a mostly alphabetic language used for common communications among those who could read and write. its primary uses were for social and business reasons. the hieratic language was a pictographic language related to the hieroglyphic, but in which the pictographs were abbreviated and simplified to speed writing. it was used for important s

nguage was a mostly alphabetic language used for common communications among those who could read and write. its primary uses were for social and business reasons. the hieratic language was a pictographic language related to the hieroglyphic, but in which the pictographs were abbreviated and simplified to speed writing. it was used for important state documents and many later religious texts. the hieroglyphic language was the most ornate of the three languages, the most ancient of the three languages, and the most symbolic. it was used for the most important religious and philosophical statements, and for the most important state declarations. many of the symbols used to form the hieroglyphic language had assigned sounds, and many others did not. in addition to the sounds and symbols used

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

ir rotten and corrupt body of secrets, the illuminati leaders and groups employ symbols. the rites, ceremonies, hand signs, and grips of the illuminists are based on the science and art of symbolism. it is said that symbolism began as recorded in the bible's book of genesis when god put a "mark" or sign on cain who had slain his brother, abel. throughout human history, marks, signs, pictures, and hieroglyphs came to be used to convey words, ideas, concepts, and secrets "by symbols" wrote thomas carlyle in sartor resartus "is man guided and commanded, made happy made wretched. he everywhere finds himself surrounded with symbols, recognized as such or not recognized."11 as you'll discover in codex magica, the elite use many symbols and signs to hide and obfuscate their magical work and alche

is. crowley's adoption of the hermaphroditic, horned goat-god baphomet as his own magical name indicates how powerful is this idol to illuminists. crowley certainly knew who baphomet represents. in his book, magic in theory and practice, he states: this serpent, satan, is not the enemy of man. he is 'the devil' of the (egyptian) book of thoth, and his emblem is 'baphomet' the androgyne who is the hieroglyph of arcane perfection..but moreover his letter is ayin, the eye; he is baphles me! 99 light and his zodiacal image is capricornus, that leaping goat whose attribute is liberty.4 no doubt the inner circle of the illuminati have specific objectives in mind that are being met by men like crowley, lavey, hubbbard, and kinsey. these men and their followers are used to degrade and debase human

her long thick hair hung in graceful ringlets" and in the procession female attendants, with ivory combs, seemed to dress and ornament the royal hair of the goddess. the palm-tree, and the lamp in the shape of a boat, appeared in the procession. if the symbol we are speaking of is not a mere modern invention, it is to these things it alludes. the identity of the legends is also confirmed by this hieroglyphic picture, copied from an ancient egyptian monument, which may also enlighten you as to the lion's grip and the master's gavel. in his classic masonic textbook, morals and dogma, scottish rite legend albert pike suggests that "this hieroglyphic picture, copied from an ancient egyptian monument, may enlighten you as to the lion's grip and the master's gavel" two standards of the ritual c

ical force could be created or energized, so powerful that "a single man, who could possess himself of it, and should know how to direct it, could revolutionize and change the face of the world" in morals and dogma, he emphasizes: this force was known to the ancients. it is a universal agent, whose supreme law is equilibrium..it was adored in the secret rites of the sabbat or the temple under the hieroglyphic figure of baphomet or the hermaphroditic goat of mendes. there is a life-principle of the world, a universal agent, wherein are two natures and a double current..it is the body of the holy spirit, the universal agent, the serpent devouring his own tail..force attracts force..5 the jewish cabalists speak in mysterious, guarded terms of this same potent force. they say it is produced fr

f a book published in greece exposing the global plot of the zionist masons of the illuminati. the authors demonstrate their understanding by the symbolic use of the evil oroboros serpent encircling the whole world. the oroboros, the serpent coiled up in a circle biting its own tail (also uroboros, is pictured as a gnostic rooster combination creature in this illustration from horapollo's selecta hieroglyphica, 1597. the sun and moon symbolize the conjunction of opposites, which is the alchemical doctrine of illuminism. 282 codex magica these two ancient celtic coins from bohemia (second and first centuries b.c) bear the marks of the dragon, or serpent. the first coin has the image of an oroboros serpent/dragon torqued and prepared to bite its own tail. the second coin bears the image of a

THE BOOK OF PLEASURE

f the subconsciousness. to this end spare evolved his own system of sentient symbols which took on a secret meaning and which constituted a 'sacred' alphabet of desire of which "each letter in its pictorial aspect relates to a sex principle. from this alphabet it is possible to construct the words of a mysterious language of sensation that reifies the imagery of appetence. spare believed that the hieroglyphics of ancient peoples such as the egyptian and amerindian are the remains of an occult language. that the egyptians practised a form of sorcery involving a process similar to that of spare's formula of atavistic resurgence is suggested by the fact that the hieroglyphics are usually in zoomorphic form. it is known that the priests of antiquity assumed animal-headed masks when performing

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

pared for death and become an osiris, the god of resurrection. the egyptians of this period conceived of two nonphysical entities, the ka and the ba, that made up the whole self and were of equal value to the physical body. although it is difficult to ascertain a precise understanding of the cosmology of the egyptian people of such a faraway time, it would appear that the ka, often represented in hieroglyphs as two arms upstretched in a gesture of protection, was believed to have been a kind of spiritual double of a living person that also served as his or her guardian spirit. a 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 20 afterlife mysteries mummy facts 1. mummification was not limited to egyptians. greeks and romans who resided in egypt wer

of the ka, suggesting that the egyptians not only considered the ka an essential aspect of a human being, but understood that a provision for it, as well as for the physical body, must be made at the time of death. the ba is generally understood by modern scholars as representing that aspect of the essential self that is commonly referred to as the soul. often depicted in ancient egyptian art and hieroglyphs as a bird with a human head male or female, corresponding to the sex of the person represented the ba hovers near its physical counterpart. in cultures throughout the world, the bird is often utilized as a symbol for the soul. and certainly, in the egypt of thousands of years ago, the high-flying, free-moving creature of the air would have seemed an obvious representation of the aspect

tific study of the origin and structure of the universe. cryptomensia a state of consciousness in which the true source or origin of a particular memory is forgotten or is attributed to a wrongful source or origin. ephemerality refers to the state of something living or lasting for a markedly short or brief time. the nature of existing or lasting for only a day, such as certain plants or insects. hieroglyphs a system of writing which uses symbols or pictures to denote an object, concept, sound, or sequence of sounds. the word comes from an ancient greek term meaning sacred carving, to describe the characters carved on egyptian tombs. incantations ritual chanting or recitation of verbal charms or spells to produce a supposed magic effect. kabbalah (cabala, cabbala, kabala, or kabbala) a bod

steries held in agrae, a suburb of athens, six months before in march. after the rites of purification had been observed, the initiates bathed in the sea and were sprinkled with the blood of pigs as they emerged. a sacrifice was offered to the gods, and a procession began the journey to eleusis, where, upon the arrival of the priests, the initiates were received by the high priest of eleusis, the hieroceryx, or sacred herald, who was dressed in a manner suggesting the god hermes (mercury, holding the caduceus, the entwined serpents, as a symbol of his authority. once the aspirants had assembled, the sacred herald led them to a sanctuary of the goddess persephone hidden in a quiet valley in the midst of a sacred grove. here, the priestesses of persephone, crowned with narcissus wreaths, beg

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

he day of the wedding. in egypt, for instance, the groom was not permitted to see the face of his bride until the marriage ceremony when he engaged in the solemn ritual of uncovering her visage. the same sort of custom was observed among the arabs, the indians, and among other european and asiatic peoples. it has been a custom for brides to wear gloves since the time of ancient egypt. in egyptian hieroglyphics, the glove is the symbol of the hand. the word itself signifies to give, to honor. the something blue that brides are told to wear during their wedding is a tradition borrowed from the ancient israelites when young women were advised to place upon the borders of their fringed garments a ribbon of blue, the color of purity, love, and fidelity. according to the old bridal saying, the b

have made the unpleasant suggestion that the earliest form of wedding rings were the fetters bound around a woman s wrists and ankles to indicate that she had been captured and become the property of a man in the tribe. from what can be ascertained from historical records available, it would appear that the ancient egyptians were the first to use the wedding ring in taking their marriage vows. in hieroglyphics a circle represents eternity, and the circular form became symbolic of a marriage that would be binding throughout all time. the early anglo-saxon groom gave a pledge or wed to his intended at the betrothal ceremony. at this time he also placed a metal ring around her right hand, where it remained until the marriage ceremony, at which time it was transferred to her left hand. the rin

us air force kept the alleged wreckage of the ufo crash (peter brooksmith/fortean picture library) debris of the unknown aircraft that rancher mac brazel had discovered on his spread. the strange, weightless material discovered by the 509th bomber team was difficult to describe. the pieces varied in length from four or five inches to three or four feet. some fragments had markings that resembled hieroglyphics. although the material seemed to be unbreakable, the military investigators thought that it looked more like wood than metal. marcel put his cigarette lighter to one of the rectangular fragments, but it would not burn. major marcel and his crew brought as many pieces of the crashed ufo back to roswell army air field base as they could gather. one of the first civilians who claimed to

e interviewed at least 130 individuals who have firsthand knowledge of the ufo crash at roswell. veteran ufo researcher john a. keel completely discounts the allegations that an alien craft crashed near roswell in july 1947. in his opinion rancher mac brazel found the remains of a japanese fugo balloon. the strange metal fragments, keel asserts, were bits of polished rice paper. the strange alien hieroglyphics were simple japanese instructions, such as insert in slot b. remains of the more than 9,000 fugo balloons launched by the japanese during the closing days of world war ii were found in more than 300 sites throughout the western states from 1945 onward through the next 20 years. according to keel, major jesse marcel would have had no trouble identifying the debris as anything other th

estrial something or someone originating or coming from beyond earth, outside of earth s atmosphere. foo fighter a term coined by pilots who reported sightings of unconventional aircraft that appeared as nocturnal lights during world war ii. a popular cartoon character of the time, smokey stover, often said where there s foo there s fire and it became the saying to describe the strange phenomena. hieroglyphics the writing system of ancient egypt that uses symbols or pictures to signify sounds, objects, or concepts. can also refer to any writing or symbols that are difficult to decipher. homo sapiens mankind or humankind, the species of modern human beings. hypothesis a theory or assumption that needs further exploration, but which is used as a tentative explanation until further data confi

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

as to which day the stars deemed the most propitious hours for her coronation. pleased with his pronouncements, she continued to grant him the favor of her attention, and she made many promises of preferment.none of which were kept. disillusioned by the intrigues of the english royal court, dee left the country for holland. in 1564 while residing in antwerp, dee published his greatest work, monas hieroglyphica. after he had presented a copy to the emperor maximilian ii 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 64 magic and sorcery secret enochian letters used by john dee (fortean picture library (1527.1576, dee returned to england to produce more learned occult volumes. in 1571, while residing once again on the continent, dee fell ill. when e

alphonse louis constant assumed the identity of eliphas levi and began to devote his time to an intensive study of alchemy and the occult. often his focus was on the kabbalah and the tarot, believing firmly that the ancient cards depicted a concise summary of all the revelations that had come down to humankind through the ages. levi saw in the symbolism of the tarot cards the key to the egyptian hieroglyphs, the mysteries of solomon, and the truths hidden in the apocryphal text of the book of enoch and the scrolls of hermes trismesgistus. to do a spread of the tarot cards, in levi fs opinion, was to establish communication with the spirit world. to seek within the tarot might bring the serious magician a clue to the manipulation of the natural and divine energy that permeated all of natur

to do with the worship of satan, an entity of evil that had been created by christianity. although murray shall probably always be known in the popular mind as the author of two seminal books on witchcraft, the aforementioned the witch-cult in western europe and the god of the witches (1952, among her peers at the university college in london she was a respected scholar and specialist in egyptian hieroglyphics. because it was difficult in her day for a proper englishwoman to become an archeologist, she first obtained a degree in linguistics, which led in turn to the study of egyptian hieroglyphics and egyptology. in the late 1890s, her work had been noticed by the eminent archeologist sir flinders petrie (1853.1942, who permitted her to join him in his excavations at abydos in egypt. becau

e begins in the area of the mount of jupiter at the base of the forefinger, then runs across the base of the other mounts to the edge of the hand. it is the first horizontal line in the palm. 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 148 prophecy and divination an illustration plate on palmistry from the german book die kunst ciromantia (the art of chieromancy (fortean picture library) the line of mercury, found beneath the little finger, is not present in many people fs hands. the line of the sun is located underneath the third (ring) finger. the line of saturn, the so-called fate line, is only found in about 40 percent of the population. this vertical line (s) runs from the wrist up towards the middle finger. the girdle of venus is composed

skulls were crafted, but, generally speaking, skulls sculpted with metal tools cannot be more than a few centuries old if they originated in mexico and central america. some crystal skulls are attributed to the mayan culture that thrived in southern mexico and central america during the first millennium c.e. however, as established through studies of recurring symbols, artifacts, or references in hieroglyphics, there is no known cultural tradition among the mayans that relate to crystal skulls or any kind of skull worship or fascination. there is some evidence of skulls being symbolically important in aztec culture, which flourished earlier and further north than mayan civilization, yet there are far fewer claims among crystal skull enthusiasts that connect the objects to aztec culture. ra

THE KEY TO THE MYSTERIES

know all is an impossible dream; but woe unto him who dares not to learn all, and who does not know that, in order to know anything, one must learn eternally! they say that in order to learn anything well, one must forget it several times. the world has followed this method. everything which is to-day debateable had been solved by the ancients. before our annals began, their solutions, written in hieroglyphs, had already no longer any meaning for us. a man has rediscovered their key; he has opened the cemeteries of ancient science, and he gives to his century a whole world of forgotten theorems, of syntheses as simple and sublime as nature, radiating always from unity, and multiplying themselves like numbers with proportions so exact, that the known demonstrates and reveals the unknown. to

by the most cruel of all tortures, hate. because- take it to heart- the expiation is implicit in the sin. the man who does evil is like an earthen pot ill-made; he will break himself: fatality wills it. with the debris of the worlds, god makes stars; with the debris of souls he makes angels. vi the senary the senary is the number of initiation by ordeal; it is the number of equilibrium, it is the hieroglyph of the knowledge of good and evil. 30 he who seeks the origin of evil, seeks the source of what is not. evil is the disordered appetite of good, the unfruitful attempt of an unskilful will. every one possesses the fruit of his work, and poverty is only the spur to toil. for the flock of men, suffering is like the shepherd dog, who bites the wool of the sheep to put them back in the righ

nce, of our plastic medium, and consequently, also, that of our nervous apparatus. they formulate our presentiments by the analogy which the images bear to them. for all ideas have a double significance for us, relating to our double life. there exists a language of sleep; in the waking state it is impossible to understand it, or even to order its words. the language of slumber is that of nature, hieroglyphic in its character, and rhythmical in its sounds. slumber may be either giddy or lucid. madness is a permanent state of vertiginous somnambulism. a violent disturbance may wake madmen to sense, or kill them. hallucinations, when they obtain the adhesion of the intelligence, are transitory attacks of madness. every mental fatigue provokes slumber; but if the fatigue is accompanied by ner

will allow us to distinguish from the narrator, and to name in the third person in order not to weary our readers in having the air of speaking of 135 ourself- the professor, then, master eliphas levi, gave the persons assembled in mme. de b-'s drawing-room the scientific explanation of the three signatures, and this is what he said "these three signs belong to the series of sacred and primitive hieroglyphs, known only to initiates of the first order. the first is the signature of typhon. it expresses the blasphemy of the evil spirit by establishing dualism in the creative principle. for the crux ansata of osiris is a lingam upside down, and represents the paternal and active force of god (the vertical line extending from the circle) fertilizing passive nature (the horizontal line. to dou

gence, blind fatality, which has for result the eternal conflict of appearances in nothingness; it is, then, the most ancient, the most authentic, and the most terrible of all the stigmata of hell. it signifies the "atheistic god; it is the signature of satan "this first signature is hieratical, and bears reference to the occult characters of the divine world "the second pertains to philosophical hieroglyphs, it represents the graduated extent of idea, and the progressive extension of form "it is a triple tau upside down; it is human thought affirming the absolute in the three worlds, and that absolute ends here by a fork, that is to say, by the sign of doubt and antagonism. so that, if the first character means 'there is no god' the rigorous signification of this one is 'hierarchical trut

THE MAGICIAN S KABBALAH

e. the later publication of the shaarey orah "gates of light" in latin (1516) brought further interest in the teachings of the bahir and the fundamental plan of the tree of life. the prime source for the precursors of the occult 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 n

THE BOOK OF GATES

f the tuat. chapter xii. the gate of sethu. the tenth division of the tuat. chapter xiii. the gate of am-netu-f. the eleventh division of the tuat. chapter xiv. the gate of sebi and reri. the twelfth division of the tuat sacred texts egypt ehh index index previous next note this volume is the second of a series of three volumes which treat of the egyptian heaven and hell. it contains the complete hieroglyphic text of the summary, or short form of the book am-tuat, and the complete hieroglyphic text of the book of gates, with translations and reproductions of all the illustrations. a series of chapters dealing with the origin and contents of books of the other world, with prefatory remarks, and a full index to the whole work, will be found in the third volume. next: contents sacred texts eg

the skill of the mason who succeeded in hollowing the blocks without breaking, or even cracking them, is marvellous, and the remains of holes nearly one inch in diameter suggest that the drill was as useful to him as the chisel and mallet in hollowing out the blocks. when the sarcophagus and its cover were finally shaped and polished, they were handed over to an artisan who was skilled in cutting hieroglyphics and figures of the gods &c, in stone, and both the insides and outsides were covered by him p. 46 with inscriptions and vignettes and mythological scones which illustrated them. both inscriptions and scenes were then filled in with a kind of paint made from some preparation of copper, and the vivid bluish green colour of this paint must have formed a striking contrast to the brillian

be the contents of the texts and scenes on the sarcophagus of seti i. was the late samuel sharpe, who, with the late joseph bonomi, published "the alabaster sarcophagus of oimenepthah i, king of egypt" london, 1864, 4to; the former was responsible for the letterpress, and the latter for the plates of scenes and texts. for some reason which it is not easy to understand, mr. sharpe decided that the hieroglyphic characters which formed the prenomen of the king for whom the sarcophagus was made were to be read "oimenepthah" a result which he obtained by assigning the phonetic value of o to the hieroglyphic sign for osiris. the prenomen is sometimes written, or, and, and is to be read either seti-men-en ptah, or seti-men-en-ptah. mr. sharpe did not, apparently, realize that both the signs and p

enes, saying "hence arises the support to our reading his name (i.e, the king's) oimenepthah" passing over mr. sharpe's further remarks, which assert that the sarcophagus was made in the year b.c. 1175, we must consider briefly the arrangement of the texts and scenes upon the insides and outsides of the sarcophagus and its covers. on the upper outside edge of the sarcophagus runs a single line of hieroglyphics which contains speeches supposed to be made to the deceased by the four children of horus; this line is in two sections, each of which begins at the right hand side of the head, and ends at the left hand side of the foot. below this line of hieroglyphics are five large scenes, each of which is divided into three registers, and these are enclosed between two dotted bands which are int

ich begins at the right hand side of the head, and ends at the left hand side of the foot. below this line of hieroglyphics are five large scenes, each of which is divided into three registers, and these are enclosed between two dotted bands which are intended to represent the borders of the "valley of the other world" on the inside of the sarcophagus are also five scenes, but there is no line of hieroglyphics running along the upper edge. on the bottom of the sarcophagus is a finely cut figure of the goddess nut, and round and about her are texts selected from the theban recension of the book of the dead; on the inside of the cover is a figure of the goddess nut, with arms outstretched. on the outside of the p. 48 cover, in addition to the texts which record the names and titles of the de

THE SECRET RITUALS OF THE OTO

should know that while the word of that degree sums up human nature, the word of this degree is the synthesis of the divine. man is the microcosm, a perfect mirror of that universe for which one name is god. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c5.html (18 of 22 [12/28/2001 2:03:44 pm] the secret rituals of the o.t.o. the word upon the altar is then a hieroglyph of the microcosm; and all its secrets are therein contained. ii accordingly, we find the word of a minerval once more in the very centre of all, and you will recollect that this word on means the sun. however, this is not all. on in hebrew is a most secret and holy name of god: its numerical value is 120, a number produced by multiplying together the first five numbers, or by adding tog

20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c3.html (9 of 18 [12/28/2001 2:05:41 pm] the secret rituals of the o.t.o. by our rosicrucian brethren in the trigram inr and its symbols by our masonic brethren in the tripartite word of their degree of master by our christian brethren in the trigram ihs by ourselves in many ways secretly; and openly in the trigram o.t.o. many other hieroglyphs of him are known to you; but all of these are one; and though he is all, and in all, and above all, yet there is one aspect of him on which all insist, namely, that by which he is one with our own nature, in flesh as in spirit. a second tracate on the trinity washed in pure wine, and consecrated with the smoke of the cakes of light, come ye now with holy awe unto the shrine; come ye tr

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

which suited their purposes; particularly the former, who, in addition to their natural zeal, having the interests of a confederate body to support, thought every means by which they could benefit that body, by extending the lights of revelation, and gaining proselytes to the true faith, not only allowable, but meritorious (see clementina, hom. vii, see. 10. recogn. lib. i, sec. 65. origen, apud hieronom. apolog. i, contra ruf. et chrysostom. de sacerdot, lib. i. chrysostom, in particular, not only justifies, but warmly commends, any frauds that can be practiced for the advantage of the church of christ. pausanias says (lib. ix, that the hymns of orpheus were few and short; but next in poetical merit to those of homer, and superior to them in sanctity (qeologikwteroi. these are probably t

y lost, or only partially preserved, in vague traditions. this was the case in egypt; for, though many of the priests knew or conjectured the origin of the worship of the bull, they could give no rational 1 proclus in theol. plat. lib. i. pp. 56, 57. 2 de is. et. osir. of priapus 31 account why the crocodile, the ichneumon, and the ibis, received similar honours. the symbolical characters, called hieroglyphics, continued to be esteemed by them as more holy and venerable than the conventional representations of sounds, notwithstanding their manifest inferiority; yet it does not appear, from any accounts extant, that they were able to assign any reason for this preference. on the contrary, strabo tells us that the egyptians of his time were wholly ignorant of their ancient learning and relig

t the generality of modern chronologers suppose that he was the same person as sesostris, and reigned at thebes about 1500 years before the christian ra, and about 300 before the siege of troy. their dates are however merely conjectural, when applied to events of this remote antiquity. the egyptian priests of the augustan age had a tradition, which they pretended to confirm by records, written in hieroglyphics, that their country had once possest the dominion of all asia and ethiopia, which their king ramses, or rameses, had conquered.1 though this account may be exaggerated, there can be no doubt, from the buildings still remaining, but that they were once at the head of a great empire; for all historians agree that they abhorred navigation, had no sea-port, and never enjoyed the benefits

destructive, sustained and guided by the general active power of the creator, of which the sun was the centre, and the bull the symbol. it was observed by the ancients, that the destructive power of the sun was exerted most by day, and the creative by night: for it was in the former season that he dried up the waters, withered the herbs, and produced disease and putrefaction; and in the latter, 1 hieron. comment. in paul epist. ad ephes. 2 pausan. lib. iii, c. 16. 3 see a medal of augustus, published by spanheim. not. in callim, hymn. ad dian. ver. 113. 4 plate vi, from a bronze in the museum of c. townley, esq. 5 sophoclis ajax, ver. 172. 6 nonni dionys, lib. i. the title tauropoloj was sometimes given to apollo, eustath. schol in dionys.perihghs. ver. 609. 78 on the worship that he retur

emarkable emblem of the deity, which distinguishes almost all the 1 ezek. ch. i, ver. 10, with lowth s comm. 2 exod. ch. xxv. ver. 22. 3 spencer de leg. ritual vet. hebr or. lib. iii. dissert. 5. 4 see le bruyn, voyage en perse, planche cxxiii. 5 see le bruyn and niebuhr. of priapus 87 egyptian temples now extant.1 the portals are also of the same form as those at thebes and phil; and, except the hieroglyphics which distinguish the latter, are finished and ornamented nearly in the same manner. unless, therefore, we suppose the persians to have been so inconsistent as to erect temples in direct contradiction to the first principles of their own religion, and decorate them with symbols and images, which they held to be impious and abominable, we cannot suppose them to be the authors of these

TYSON DONALD NEW MILLENNIUM MAGIC

these are sufficient to show that a mercury-central system of planets is not a new idea but was common among alchemists. of course the sun-central system is also often shown in alchemical illus- trations, but this only proves that alchemy is as traditional as any other magical art. the great john dee was aware of the possibility of a mercury-central system of magic and makes mention of it in his hieroglyphic monad. in theorem xi11 he writes concerning mercury: in the progression we will notice this other mercury will appear who is truly the twin brother of the first: for by the complete lunar and solar magic of the ele- ments, the hieroglyph of this messenger speaks to us very distinctly, and we should examine it carefully and listen to what it says. and (by the will of god) it is the mer

agic of the ele- ments, the hieroglyph of this messenger speaks to us very distinctly, and we should examine it carefully and listen to what it says. and (by the will of god) it is the mercury of the philosophers, the greatly celebrated microcosm and adam. therefore, some of the most expert were inclined to place him in a posi- tion of, and give him a rank equal to, the sun himself (john dee, the hiero- glyphic monad [antwerp, 15641, translated by j. w. hamilton-jones [london, 19471, reprinted by samuel weiser, maine, 1975, p. 17) dee goes on to say that this exchange cannot be made in the "present" epoch without great peril. as throughout the monad, he is deliberately obscure on this matter, but it is worth noting that he was aware of the possibility of replacing the sun with mercury. the

r years, writes in his satirical fable the golden ass that the sacred books of isis were "partly written with unknown characters, and partly painted with figures of beasts declaring briefly every sentence, with tops and tails, turning in fashion of a wheel, which were strange and impossible to be read of the prophane people."51 the "unknown characters" apuleius refers to were very likely egyptian hieroglyphs, the meaning of which had been largely lost by the second century. the second reason to employ arcane alphabets in magic is the belief that they contain in their very letters occult power. this is the reason hebrew is treated with such reverence by kabbalists, who believe that in the shape of the individual letters lies hidden meaning and potency. the reverence in which hebrew is held

TYSON DONALD THE POWER OF THE WORD

nic for the forms and associations of the banners. as i will demonstrate, it also provides a graphic explanation of the underlying relationship between the banners and the zodiac signs. the fivefold names of jesus, ihshvh and ihvshh, which were created by the christian kabbalists of the renaissance to supplant ihvh, are examined in both a theoretical and practical way, and their vital role in the hieroglyphic monad of john dee is revealed. clues provided by dee in his monad and in his enochian keys lead to the extraction, by traditional kabbalistic methods, of a previously unsuspected order of twenty-four angels, which i have named the wings of the wind, from the biblical book of the revelation of st. john the divine. these angels will be of extreme interest to kabbalists and enochian magi

kabbalistic methods