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HOLY

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BOOK OF BARUCH

et thy wrath turn from us: for we are but a few left among the heathen, where thou hast scattered us. 14 hear our prayers, o lord, and our petitions, and deliver us for thine own sake, and give us favour in the sight of them which have led us away: 15 that all the earth may know that thou art the lord our god, because israel and his posterity is called by thy name. 16 o lord, look down from thine holy house, and consider us: bow down thine ear, o lord, to hear us. 17 open thine eyes, and behold; for the dead that are in the graves, whose souls are taken from their bodies, will give unto the lord neither praise nor righteousness: 18 but the soul that is greatly vexed, which goeth stooping and feeble, and the eyes that fail, and the hungry soul, will give thee praise and righteousness, o lor

way, o my children, go your way: for i am left desolate. 20 i have put off the clothing of peace, and put upon me the sackcloth of my prayer: i will cry unto the everlasting in my days. 21 be of good cheer, o my children, cry unto the lord, and he will deliver you from the power and hand of the enemies. 22 for my hope is in the everlasting, that he will save you; and joy is come unto me from the holy one, because of the mercy which shall soon come unto you from the everlasting our saviour. 23 for i sent you out with mourning and weeping: but god will give you to me again with joy and gladness for ever. 24 like as now the neighbours of sion have seen your captivity: so shall they see shortly your salvation from our god which shall come upon you with great glory, and brightness of the everl

multitude, and her pride shall be turned into mourning. 35 for fire shall come upon her from the everlasting, long to endure; and she shall be inhabited of devils for a great time. 36 o jerusalem, look about thee toward the east, and behold the joy that cometh unto thee from god. 37 lo, thy sons come, whom thou sentest away, they come gathered together from the east to the west by the word of the holy one, rejoicing in the glory of god. chapter 5 cut off, o jerusalem, the garment of mourning and affliction, and put on the comeliness of the glory that cometh from god for ever. 2 cast about thee a double garment of the righteousness which cometh from god; and set a diadem on thine head of the glory of the everlasting. 3 for god will shew thy brightness unto every country under heaven. 4 for

om god; and set a diadem on thine head of the glory of the everlasting. 3 for god will shew thy brightness unto every country under heaven. 4 for thy name shall be called of god for ever the peace of righteousness, and the glory of god's worship. 5 arise, o jerusalem, and stand on high, and look about toward the east, and behold thy children gathered from the west unto the east by the word of the holy one, rejoicing in the remembrance of god. 6 for they departed from thee on foot, and were led away of their enemies: but god bringeth them unto thee exalted with glory, as children of the kingdom. 7 for god hath appointed that every high hill, and banks of long continuance, should be cast down, and valleys filled up, to make even the ground, that israel may go safely in the glory of god, 8 mo

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he banner of the east "let the mystical circumambulation begin in the pathway of light (hiereus circumambulates once, the hegemon twice, and the other officers circumambulate three times) hierophant "the mystical circumambulation, symbolic of the rise of light is accomplished. let us adore the lord of the universe (sits down (all face east) all (salutes with the sign of enterer after each phrase "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 (sign of silence) 28 (hierophant, hiereus and hegemon raise wands and sword in salute, and sink them. all face as usual but remain standing) hierophant "kerux, in the name of the lord of the universe, who works in silence, and whom not but silen

e their throne (hierophant advances between the pillars, the hiereus stands on the candidate's left, the hegemon on the candidate's right, the stolistes behind the hiereus, the dadouchos behind the hegemon, the kerux before the throne of the west. all form the hexagram as in diagram below) hierophant "thou will kneel on both knees. give me your right hand which you will place upon this sacred and holy symbol. place your left hand in mine, bow your head, repeat your full earthly name, and say after me (hiereus, hegemon and hierophant form a triangle with tools. the hierophant is in the east, the hegemon is in the southwest, and the hiereus is in the northwest (the obligation is now recited. see the vows unto the order) hierophant "repeat after me. i swear to observe all i have said under pe

hegemon circumambulates two times and directs the new neophytes to follow the kerux, all others circumambulate three times. the kerux leads the new neophytes back to their position in the northwest) hierophant "the mystical reverse circumambulation has taken place. it is the symbol of fading light. let us adore the lord of the universe. all face east (all face east including the hierophant) 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" hierophant "nothing now remains but to partake together in silence of the mystic repast composed of the symbols of the four elements, and to meditate on our pledge of devotion to secrecy (hierophant puts down sceptre and now goes to the west of

ng the tetragrammaton vibrating in the four qabalistic worlds. the bonding link and vow we each took. the love and support given and received from each of us on our solo trek. the horizontal position represents the horizon that the sun eternally emerges from. the four elements. the warmth is spirit. the three shakes referring to the three supernals and pillars. kether, chokmah, binah father, son, holy spirit love, truth, knowledge the triangle of the two opposing forces and one reconciler. 45 (the arms form the symbol of the opposing forces and yourself as the reconciler) each individual as the banner of the west. the two greeting in this way as the banner of the east. the infinity symbol (the clasping of the hands represent the infinity symbol) the classical grip, step and grand word of t

rn hebrew script is not given. it was a later invention to standardize pronunciation, and is described in books on hebrew grammar. this pointing or dogesh sign is not imortant to the golden dawn magical system. its use was to denote which of the various vowel sounds were meant by the letters used. it is helpful to learn the methodology behind this usage, but it is not required. hebrew letters are holy symbols. they should be carefully drawn and square. 53 meditation one let the neophyte consider a point as defined in mathematics--having position, but no magnitude -and let him note the idea to which this gives rise. concentrating his faculties on this, as a focus, let him endeavor to realize the immanence of the divine throughout nature, in all her aspects. begin by finding a position, bala

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uth to west. each as he passes the throne of the east salutes and lowers insignia, except the hierophant. after first round hiereus returns to his place. after second round hegemon returns to his place. after third round remaining members returns to their places. hiero: the mystic circumambulation symbolic of the rise of the light is accomplished. let us adore the lord of the universe (adoration) holy art thou, lord of the universe. holy art thou, whom nature hath not formed. holy art thou, the vast and mighty one. lord of the light and of the darkness. all salute. hiero: frater kerux, in the name of the lord of the universe, i command you to declare that i have opened the hall of the neophytes. kerux: moves to the right of the hierophant. kerux: in the name of the lord of the universe, i

takes his place between the pillars. directs neophytes to follow kerux. heg: directs neophyte to his seat in the north. all officers return to their places. hiero: the mystical reverse circumambulation is accomplished. it is the symbol of fading light. let us adore the lord of the universe. all turn east. stol: directs neophyte to rise and face east. hiero: faces east. all together say saluting. holy art thou, lord of the universe! salute holy art thou, whom nature hath not formed! salute holy art thou, the vast and the mighty one! salute lord of the light and of the darkness! salute hiero: nothing now remains but to partake together in silence of the mystic repast composed of the symbols of the four elements and to remember our pledge of secrecy. all are seated. hiero: puts down his scep

1 10 INITIATION CEREMONY

re that man being cast out of eden may not fall into the void. he has bound man with the stars as with a chain. he allures him with scattered fragments of the divine body in bird and beast and flower, and he laments over him in the wind and in the sea and in the birds. when the times are ended, he will call the kerubim from the east of the garden, and all shall be consumed and become infinite and holy. receive now the secrets of this grade. the step is thus given 6 by 6 showing you have passed the threshold. the sign is given by raising the right hand to an angle of 45 degrees. it is the position in which the hierophant interposed for you between the hiereus and the hegemon. the token is given by grasping fingers, the thumb touching thumb to form a triangle. it refers to the ten sephiroth

tablet of the north. it is the third or great northern quadrangle or earth tablet, and it is one of the four great tablets of the elements said to have been given to enoch by the great angel ave. it is divided within itself into four lesser angles. the mystic letters upon it form various divine and angelic names, in what our tradition calls the angelic secret language. from it are drawn the three holy secret names of god emor dial hectega which are borne upon the banners of the north, and there are also numberless names of angels, archangels, and spirits ruling the element of earth. kerux: comes forward retrieves fylfot cross from altar and hands it to hierophant. hiero: the hermetic cross, which is also called fylfot, hammer of thor, and swastika, is formed of 17 squares out of a square o

will admit him. fraters stolistes and dadouchos, assist the kerux in the reception. stol: dad: take up positions so as to face neophyte as he enters hall. kerux: opens door and admits neophyte, but does not stand in front of him. hiero: frater, as in the grade of neophyte, you came out of the world to the gateway of hidden knowledge, so in this grade you pass through the gateway and come into the holy place. you are now in the court of the tabernacle, where stood the altar of burnt offering, whereon was offered the sacrifices of animals, which symbolized the qlippoth or evil demons who inhabit the plane contiguous to and below the material universe. dad: makes cross in air with censer, and censes neophyte in silence with three forward swings. hiero: between the altar and the entrance into

place. you are now in the court of the tabernacle, where stood the altar of burnt offering, whereon was offered the sacrifices of animals, which symbolized the qlippoth or evil demons who inhabit the plane contiguous to and below the material universe. dad: makes cross in air with censer, and censes neophyte in silence with three forward swings. hiero: between the altar and the entrance into the holy place, stood the laver of brass wherein the priests washed before entering the tabernacle. it was the symbol of the waters of creation. stol: makes cross with water on neophyte's forehead and sprinkles thrice in silence. hiero: having made offering at the altar of burnt sacrifice, and having been cleansed at the laver of brass, the priest then entered the holy place. kerux: takes neophyte beh

sword and says: hiereus: thou canst not pass the gateway which is between the pillars, unless thou canst give the signs and words of a neophyte (done) kerux: instructs neophyte to advance to a position between the pillars. hiereus: returns to his place. heg: comes forward, stands east of pillars, facing neophyte, and bars the way into the temple with sceptre, saying: heg: thou canst not enter the holy place, unless thou canst give the sign and grip of a zelator (done) kerux: resumes his seat after handing neophyte over to charge of hegemon. hegemon leads neophyte to north, and says: heg: to the northern side of the holy place, stood the table of shewbread. the drawing before you represents its occult meaning. on it twelve leaves were laid as emblems of the bread of life, and it is an image

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

s, from an allegorical representation of the apostles asleep on the mount of olives, 61= oil. hans sachs freqiiently has' den olgotzen tragen' for doing house drudgery, i. 5, 418'i 528. iii. 3, 24* 49^ iv. 3, 37^ 99^ the o.h.g. coz, simpuvium numae (juvenal 6, 343, which graff 4, 154 would identify with gotze, was a vessel, and belongs to giozan=fundere. 2 such a fear may arise from two causes: a holy name must not be abused, or an unholy dreaded name, e.g, that of the devil, has to be softened down by modifying its form; see chap.'xxxiii, how the people call formidable animals by another name, and for donner preier to say donnerwetter (dan. tordenveir for thursday, donnerwettstein (wetterstein or wetzstein 1, donnerkeil, donnerwasche, dummer. in fornm. sog. 10, 283 we have oddiuer for osi

was flung into the river by the people, immersed in water, or beaten. in the carolingian romances we repeatedly come upon the incident of charles threatening the deity, that if he deny his aid, he will throw down his altars, and make the churches with all their priests to cease from the land of the franks; e.g. ferabr. 1211, 1428 &c. so dame breide too threatens to uncover the altar and break the holy relics; orendel 2395; and marsilies actually, after losing the battle, has the houses of his gods pulled down; eol. 246, 30. if the vintage failed, the statue of urban was thrown into a bath or the river^ the arcadians would scourge their pan with squills((tkix\.ai, when they returned bootless from the chase (theocr. 7, 106. the greeks imputed to their gods not only anger and hate, but envy

diac. 1, 8 twice uses accedere. fraveitan is vindicare. now let us compare the on, vita inclinare^ which biorn quotes under veit, and spells, erroneously, i 1 verehrung, o.h.g. ira, goth. prob. aiza. the o.h.g. iron is not merely onr ehren, to honour, but also verehren, revereri (as reverentia is adoration, cultus; a.s. urur'dian, o.s. giu-erthsn. all that comes from the gods or concerns them is holy, for which the oldest teutonic word is goth, vtilis, o.h.g. icth; but only a few of the o.h.g. documents use this word, the rest preferring heilac, o.s. has only helag, a.s. hdlig, o.n. heilagr. on the connexion of will a\ith the subst. ivih, more hereafter. frsn denotes holy in the sense of dominicus^ cleasl)y-vigfusson gives no meaning like inelinare, either under vita 'to fine' or under vi

s to be approached on bare elbows and knees; legrand fabl. 1, 343. 3 34 worship. verb duga with the sense propitium esse: bi(5 ec ottari oil gos dvga (i ot. pray all &c, snbm. 120. bisja j?a disir duga, seem. 195. duga means to help, conf. gramm. 4, 687. there is beauty in the on. prayer: bisjom herjafosr i hugom sitja (rogemus deum in animis sedere nostris, ssem. 113, just as christians pray the holy ghost to descend: in herzen unsen sdzi, 0. iv. 5, 30 (see suppl. christians at prayer or confession looked toward the uast, and lifted up their arms (bingham lib. xi. cap. 7, ed. hal. 3, 273; and so we read in the kristinbalkr of the- old gulathing law' ver skulum mta austr, oc bisja til ens helga krists ars ok frisar' we must bow east, and pray the holy christ for plenty and peace (conf. syn

z is elsewhere simply a vow, votum, solemn promise, inthcizan vovere; hence also the as. onsecgan has determinative substantives added to it. in the same sense hmdan (offerre) seems to have been in use very early, as. lac icbcodan, ciedm. 173, 9. on. hodn (oblatio. from this biudan i derive muds (mensa, on. hioffr (discus, as. leod (mensa, lanx, ohg. plot, from its having originally signified the holy table of offerings, the altar. the goth, fidlafalijan (with dat. of pers) prop, to please, give satisfaction, is used for xarpeveiv, lu. 4, 8 (see suppl. in mk. 1, 44. lu. 5, 14 athairan adferre, trpoa^ipeiv, is used of sacrifice; and in as. the subst. bring by itself means oblatio; so wolfram in parz. 45, 1 says: si hrahtcn opfer vil ir goten, and tundgr. ii. 25: ein lam zopphere hrdhtc. it

3 8 INITIATION CEREMONY

for the altar 2 blue tapers red tetrahedron 20th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin diagram of 7 heavens in assiah 10 adverse sephiroth enochian water tablet 3 red lamps censer 4 chairs 2 sephirotic tablets tablet of 10 sephiroth in 7 palaces 4 worlds of the tree of life 4 worlds of the tree of life showing 4 holy names macroprosopus diagram cup of water part i opening (arrange the temple for the 31st path. members are assembled and robed) hiero (knocks) fraters and sorors of the order of the 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. hi

rks of fire must sprinkle with the lustral water of the loud resounding sea. labor thou around the strophaios of hecate, when thou shalt see a terrestrial demon approaching cry aloud, and sacrifice the stone mnizourin. change not 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

he angel encircled by a rainbow whence leap coruscation s of fire, and crowned with the sun, represents michael, the great archangel, the ruler of solar fire. the serpents which leap in the rainbow are symbols of the fiery seraphim. the trumpet represents the influence of the spirit descending from binah, while the banner with the cross refers to the four rivers of paradise and the letters of the holy name. he also is axieros, the first of the samothracian kabiri, as well as zeus and osiris. the left hand figure below, rising from the earth is samael, the ruler of volcanic fire. he is also axiokersos, the 2nd kabir, pluto and typhon. the right hand figure below is anadl, the ruler of the astral light. she is also axiokersa, the third kabir, ceres and proserpina, isis and nephthys. she is t

ereus: comes forward and explains the two sephirotic tablets. hiereus: the tablet before you represents the 10 sephiroth combined in seven palaces. the first palace contains kether, chokmah and binah, the 2nd chesed, the 3rd geburah, the 4th tiphareth, the 5th netzach, the 6th hod, the 7th yesod and malkuth. this second tablet represents the attribution of the 10 sephiroth to the 4 letters of the holy name. kether as you will observe, is not included therein, but it is symbolized by the uppermost point of yod. it is macroprosopus or arikh anpin, the vast countenance. chokmah is attributed to yod, or the father abba; binah is attributed to heh or aima, the mother; vau embraces the six next sephiroth, which together form microprosopus or zauir anpin, the lesser countenance. malkuth is referr

hite triangle 3 red lamps at corners of triangle cup of water diagram of eden before the fall diagram of eden after the fall lamen badge of water required materials for the temple: banners of the east and west temple pillars hebrew letters: shin, resh, mem, peh, ayin kamea of mercury 2 diagrams of daath enochian water tablet 7 planes of tree of life to 7 planets diagram of 4 worlds and letters of holy names alchemical symbols of mercury, sulphur, and salt mercurial figures censer 4 chairs cup of water part iii ceremony of the grade of practicus hiero: honoured hegemon, instruct the theoricus in the proper alarm, present him with the necessary admission badge and admit him (her (done) hiero: place the theoricus before the portal of the 31st path, by which he (she) has symbolically entered t

4 7 INITIATION CEREMONY

it towards land. the moon is in the increase on the side of gedulah, and from it proceed sixteen principal and sixteen secondary rays, which together make 32, the number of the paths of yetzirah. she is the moon at the feet of the woman of the revelation, ruling equally over cold and moist natures, and the passive elements of earth and water. the four hebrew yods refer to the four letters of the holy name reconstituting the destroyed world from the waters. it is to be noted that the symbol of the sign pisces is formed of the two lunar crescents of gedulah and geburah bound together, and thus shows the lunar nature of the sign. the dogs are the jackals of the egyptian anubis, guarding the gates of the east and of the west, shown by the two towers, between which lies the path of all the hea

cards of each suit desired are then placed on the respective sephiroth, 2 on chokmah, 3 on binah and so on. the 22 trumps are then arranged on the letters of the paths between them. the king and queen of the suit are placed beside chokmah and binah respectively, the knight beside tiphareth and the knave beside malkuth, thus representing the attribution of the sephiroth to the four letters of the holy name in the world wherein they operate. heg: leads practicus to tablet of the pillars in south. heg: this tablet represents the formation of the hexagram of tiphareth from the pillars on each side. in chesed is the water and in geburah is the fire, and in tiphareth is the uniting and reconciliation of both triangles in the hexagram, as aleph forms the reconciliation between mem and shin so th

s in the sign aquarius. and therefore doth the astronomical symbol of this sign represent as it were, the waves of water, the ripples of that river going forth out of eden. but therefore, also it is justly attributed unto air and not unto water, because it is the firmament dividing and containing the waters. hierophant and practicus go to east. hiero: before you is shown the manner of writing the holy name in each of the four worlds at length, by giving the spelling of each letter. you will note that the spelling of the letter yod alone alters not. it is a symbol of the unchangeableness of the first cause. the total of the spelling in each world, is then expressed in hebrew letters and makes the secret name of that world. thus, in atziluth the total is 72, and the secret name aub, in binah

oglyphic symbolism. thus, tetragrammaton will be written by virgo, aries, taurus, aries. eheieh by air, aries, virgo, aries; from yeheshuah, 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 holy spirit; taurus the ox of earth, in whose manger he was laid; and lastly aries, the flocks of sheep whose herdsmen came to worship him. elohim yields air, libra, aries; virgo, water; the firmament, the balanced force, the fire of the spirit (for aries is a fiery sign operating in the zodiac) the virgin goddess and the waters of creation. returning to the spelling of yeheshuah, it is easy to se

y. the voice of the lord breaketh the cedars, yea, the lord breaketh the cedars of lebanon. the voice of the lord divideth the flames of fire. the voice of the lord shaketh the wilderness, yea, the lord shaketh the wilderness of kadesh. heg: places candidate in a seat in west of altar and facing east and takes calvary cross from him, returns to place. hiero: eloah came from teman of edom, and the holy one from mount paran. his glory covered the heavens, and the earth was full of his praise, and his brightness was as the light. he had karnaim in his hands, and there was the hiding of his power. before him went the pestilence and flaming fire went forth at his feet. he stood and measured the earth. he beheld and drove asunder the nations and the everlasting mountains were scattered and the p

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

in richness and quantity. the cauldron of undry, one of the four main celtic treasures, provided an endless supply of nourishment, had great healing powers and could restore the dead to life, in either their former existence or a new life form. located on the isle of arran, it could be accessed by magical means or through spiritual quests, and many scholars believe it was the inspiration for the holy grail. but when using magick, you should take only as much as you need and perhaps a little more; you should not demand riches, perfect love, eternal beauty, youth, a fabulous job and a lottery win or two. so, magick does not provide a help-yourself time in the sweetshop. the results could be like eating three times more chocolate than you really want and then feeling very sick. you cannot gi

h priestess consecrates the salt and the high priest the water and they mingle them. the high priestess then creates the first circle and the high priest the second. casting a triple circle three is a sacred number in magick and for special ceremonies you can create a triple circle of both power and protection. the number three represents the three aspects of the god figure in many religions: the holy trinity, the triple goddess, the three aspects of the moon -maiden, mother and wise woman or crone- the trefoil or triple god of the celts, and the even older egyptian trinity of isis, osiris and horus, the young sky god. this triplicity is still celebrated when we turn our money over and bow three times to the moon for good luck* create your first two circles of light and salt water* return

ds her and a white mist covered them. the sound of rattlesnakes was heard and when the cloud lifted, there were only the bones of the young man. she told the other to inform the elders of the tribe that she would come to them next morning with a great gift for the people. a huge ornate ceremonial tepee was erected and in the morning she entered, carrying a special bundle on her back and singing a holy song. the men kept their eyes lowered when she entered, as she had instructed. she unfastened the bundle and took from it the buffalo calf pipe, which is still the most sacred religious object of the lakota today. the woman instructed the men in how to smoke the pipe, which in its smoke symbolised the visible spirit, in the bowl mother earth and in the stem father sky, so that it might be use

heals the respiratory system, as well as boosting the immune system. it is good for throat complaints, and for all sickness and nausea, especially in pregnancy and while travelling, so should be added to travel sachets. ginger is also often carried powdered in a tiny sachet in a pocket or purse to attract money, success and also love. it acts as a physical and emotional energiser. ruled by mars. holy thistle holy thistle is effective for treating all liver, gall-bladder and spleen problems, even helping livers damaged by alcohol or hepatitis. it counters appetite loss and relieves menopausal symptoms. it is, however, mainly a protective herb, used to keep away all negativity. it is an aid to any spiritual work or contact with the higher self and angels or spirit guides. it encourages altr

rontational relationships. rosemary is also a herb of remembrance, especially of love, and can bring about reconciliation. ruled by the sun. sage sage is a popular culinary herb with many medical applications and healing powers; according to tradition, it prolongs life and health. in medieval times it was said 'why should a man who has sage in his garden ever die. sage was called herba sacra('the holy herb) by the romans and was used by the ancient egyptians to cure male infertility and by the chinese to stimulate both yang and yin energies. it is especially good for strengthening the lungs and it boosts the immune system, helping to build up resistance to illness and to speed recovery in cases of debilitating or chronic conditions. sage eases mental exhaustion and increases the ability to

ABRAMELIN1

elin to place on the title page, and i have adhered to the same in this introduction. as far as can be gathered from the text, the chief place of residence of abraham the jew after his travels was w rzburg, or, as it was called in the middle ages, herbipolis. he appears to have married his cousin, and by her to have had two sons, the elder, named joseph, whom he instructed in the mysteries of the holy qabalah, and lamech, the younger, to whom he bequeaths this system of sacred magic as a legacy, and to whom the whole of the first book is addressed. he speaks further of three daughters, to each of whom he gave 100,000 golden florins as a dowry. he expressly states that he obtained both his wife, and a treasure of 3,000,000 golden florins, by means of some of the magical operations described

ackington& allen, london, 1801; but reprinted and re-issued by bernard quaritch, piccadilly, some years since. introduction xxii altar placed therein, covered with a clean white linen cloth, and set towards the east: and on each side thereof place two consecrated wax-lights burning, the flame thereof ought not to go out all these days. in the middle of the altar let there be placed lamens, or the holy paper we have before described, covered with fine linen, which is not to be opened until the end of the days of consecration. you shall also have in readiness a precious perfume and a pure anointing oil. and let them both be kept consecrated. then set a censer on the head of the altar, wherein you shall kindle the holy fire, and make a precious perfume every day that you pray. now for your ha

ay. now for your habit, you shall have a long garment of white linen, close before and behind, which may come down quite over the feet, and gird yourself about the loins with a girdle. you shall likewise have a veil made of pure white linen on which must be wrote in a gilt lamen, the name tetragrammaton; all which things are to be consecrated and sanctified in order. but you must not go into this holy place till it be first washed and covered with a cloth new and clean, and then you may enter, but with your feet naked and bare; and when you enter therein you shall sprinkle with holy water, then make a perfume upon the altar; and then on your knees pray before the altar as we have directed. now when the time is expired, on the last day, you shall fast more strictly; and fasting on the day f

with a cloth new and clean, and then you may enter, but with your feet naked and bare; and when you enter therein you shall sprinkle with holy water, then make a perfume upon the altar; and then on your knees pray before the altar as we have directed. now when the time is expired, on the last day, you shall fast more strictly; and fasting on the day following, at the rising of the sun, enter the holy place, using the ceremonies before spoken of, first by sprinkling thyself, then, making. a perfume, you shall sign the cross with holy oil on the forehead, and anoint your eyes, using prayer in all these consecrations. then open the lamen and pray before the altar upon your knees; and then an invocation may be made as follows: an invocation of the good spirits. in the name of the blessed and

g prayer in all these consecrations. then open the lamen and pray before the altar upon your knees; and then an invocation may be made as follows: an invocation of the good spirits. in the name of the blessed and holy trinity, i do desire ye, strong and mighty angels (here name the spirit or spirits you would have appear, that if it be the divine will of him who is called tetragrammaton, etc, the holy god, the father, that ye take upon ye some shape as best becometh your celestial nature, and appear to us visibly here in this place, and answer our demands, in as far as we shall not transgress the bounds of the divine mercy and goodness, by requesting unlawful knowledge; but that thou wilt graciously shew us what things are most profitable for us to know and do, to the glory and honour of h

ABRAMELIN2

eviously alluded ctthe sacred magic of abramelin the mage book ii translated by s.l. mac gregor mathers the sacred magic of abramelin the mage book ii this adobe acrobat edition contains the complete and unaltered text of the corresponding sections in the second (1900) edition published by john m. watkins, london. prepared and typeset by benjamin rowe, december 16, 1998. 41 the second book of the holy magic, which god gave unto moses, aaron, david, solomon, and other saints, patriarchs and prophets; which teacheth the true divine wisdom. bequeathed by abraham unto lamech his son. translated from the hebrew. 1458. the sacred magic 42 the second book of the sacred magic. prologue. he wisdom of the lord is an inexhaustible fountain, neither hath there ever been a man born who could penetrate

, solomon, and other saints, patriarchs and prophets; which teacheth the true divine wisdom. bequeathed by abraham unto lamech his son. translated from the hebrew. 1458. the sacred magic 42 the second book of the sacred magic. prologue. he wisdom of the lord is an inexhaustible fountain, neither hath there ever been a man born who could penetrate its veritable origin and foundation. the sages and holy fathers have drunk long draughts thereof, and have been fully satisfied therewith. but with all this, not one among them hath been able to comprehend or know the radical principles, because the creator of all things reserveth that unto himself; and, like a jealous god, he hath indeed wished that we should enjoy the fruit thereof, but he hath not wished to permit us to touch either the tree or

y to take into consideration other matters, which though less important be still necessary; namely, whether ye be capable, not only of commencing, but also of carrying through the operation unto its end; this being a necessary point to consider before coming unto a final determination upon the matter; because in this case we are not negotiating with men, but with god, by the intermediation of his holy angels, and with all spirits, both good and evil. i am not here intending to play the saint and hypocrite, but it is necessary to have a true and loyal heart. ye have here to do with the lord, who not only beholdeth the outer man, but who also penetrateth the inmost recesses of the heart. but having taken a true, firm, and determined resolution, relying upon the will of the lord, ye shall arr

the inventions of the devil and of wicked men. it is well also to recall that which i have said in the first book, viz, that in the greater part of their conjurations there was not the slightest mention made of god almighty, but only of invocations of the devil, together with very obscure chaldean words. surely it would be a rash thing of a man who should deal with god by the intermediary of his holy angels, to think that he ought to address him in a jargon, neither knowing what he saith nor what he demandeth. is it not an act of madness to wish to offend god and his holy angels! let us then walk in the right way, let us speak before god with heart and mouth alike opened, in our own maternal language,16 since how can ye$ of abramelin the mage 49 pretend to obtain any grace from the lord

which he hath given and granted unto you from your infancy until now; then with humility shall ye humble yourselves unto him, and confess unto hirn entirely all your sins; supplicating him to be willing to pardon you and remit them. ye shall also supplicate him that in the time to come he may be willing and pleased to regard you with pity and grant you his grace and goodness to send unto you his holy angel, who shall serve unto you as a guide, and lead you ever in his holy way and will; so that ye fall not into sin through inadvertence, through ignorance, or through human frailty. in this manner shall ye commence your oration, and continue thus every morning during the first two moons or months. meseemeth here that now some may say: wherefore dost thou not write down the words or form of

ABRAMELIN3

c of abramelin the mage: book three translated by s.l. macgregor mathers this adobe acrobat edition contains the complete and unaltered text and illustrations of the corresponding sections in the second (1900) edition published by john m. watkins, london. prepared and typeset by benjamin rowe, april 27, 1999. text set in adobe garamond. illustrations set in book antiqua. 120 the third book of the holy magic, which god gave unto moses, aaron, david, solomon, and other saints, patriarchs and prophets; which teacheth the true divine wisdom. bequeathed by abraham unto lamech his son. translated from the hebrew. b e f i. the sacred magick 121 the third book of the sacred magic (the prologue) e who shall have faithfully observed that which hath been taught unto him, and shall have with a good wi

ler methods. be kind and affable unto every one. one may also serve a friend without harm unto oneself. david and king solomon could have destroyed their enemies in an instant, but they did not so; in imitation of god himself who chastiseth not unless he is outraged. if thou shalt perfectly observe these rules, all the following symbols and an infinitude of others will be granted unto thee by thy holy guardian angel; thou thus living for the honour and glory of the true and only god, for thine own good, and that of thy neighbour. let the fear of god be ever before the eyes and the heart of him who shall possess this divine wisdom and sacred magic. of abramelin the mage 122 the first chapter. o know all manner of things past and future, which be not however directly opposed to god, and to h

rdian angel; thou thus living for the honour and glory of the true and only god, for thine own good, and that of thy neighbour. let the fear of god be ever before the eyes and the heart of him who shall possess this divine wisdom and sacred magic. of abramelin the mage 122 the first chapter. o know all manner of things past and future, which be not however directly opposed to god, and to his most holy will( b) to know all things past and future in general( c) to know things appertaining unto the future( d) to know things appertaining unto the future( e) things to happen in war( f) things past and forgotten( g) tribulations to come( h) things propitious to come( i) things past regarding enemies( j) to know the signs of tempests( b a) to know the secrets of war( b b) to know true and false f

ch do admit of and permit the same; as (for example) when it is necessary to save and defend one s own life, or to avert some great scandal or evil, or to prevent offensive acts which might be done against oneself, or to displease god and hurt one s neighbour, as well as in just wars, and other like cases. yet it is always best in such instances to govern yourself according to the counsel of your holy guardian angel. i have also written these for the reason that god hath given unto man free will both in merit and demerit; for, further, having finished the operation, if thou shouldest wish (which i pray god not to permit)1 to operate for evil and to abuse the grace which god hath granted thee, the spirits would be only too ready to give and manifest unto thee the symbols, and will grant wil

is put by abraham the jew. the sacred magick 209 put in practice to prepare oneself hereunto. now we must understand that the enjoyment and vision of the angels of the lord be infinitely above the princes of earth, who in fact are but a vanity, a shadow, and vile dust of earth. now if to please these mortal princes one would almost commit idolatries; what ought one not to do to appear before the holy angels of god who represent the grandeur of the majesty of god. let each one hold for a thing, sure and certain that the grace which the lord granteth unto us in giving us this sacred science by the means and intermediation of his holy angels is so great that none can fitly express it. it is certain that having obtained this sacred wisdom thou mayest dispose of it and communicate it unto thre

ADDTLS

ettering on c quarter orange. earth tablet painted in black. lettering on bquarter green. fire tablet painted in red. lettering on d quarter green. example of color (lesser angles) thou shall paint the letter on the appropriate color in the lesser angles. study well the example from the tablet of fire, the great watchtower of the south. yellow on red. a of d c of d blue on red green on red. 3 the holy tablet of union in all they workings, the tablet of union shall be present when the (4) elemental tablets be eomployed. the tablet of union is attributed to the top point of the pentagram and it be attributed unto m. let the z.a.m. be aware that certain letters may be employed in combination with specified letters from the elemental tablets to formulate certain names contain a higher degree o

of potency than when an angelic name is formulated from the elemental tablet above. the tablet of union containeth (20) squares. let the z.a.m. contemplate the order in which these names are arranged in relationship to the permutation of the tetragrammaton: exarp a y hcoma c h nanta, b h bitom d w w h h y is the permutation b (refer to 4 7 grade material) 4 thou shall paint the lettering of the holy tablet of union on white ground. the individual rows are to be painted in the following color: exarp, attributed to a, is painted in yellow letters. 1st line. hcoma, attributed to c, is painted in blue letters. 2nd line. nanta, attributed to b, is painted in black letters. 3rd line. bitom, attributed to d, is painted in red letters. 4th line. the great cross each tablet containeth a cross of

th and seventh file counting from either the left or the right; while the linea spiritus sancti be always the seventh line of letters from the top. the great cross provideth us with numerous angelic and divine names. these names be of supreme spiritual importance and should always be treated by the adept with the greatest respect and reverence. it is upon the great cross that the three secret and holy names of god do existeth. these three names are found specifically on the linea spiritus sancti. the linea spiritus sancti is comprised of 12 letters. these 12 letters are divided into the three names of 3, 4, and 5 letters and are read from left to right. sample from tablet of b 5 three secret holy names of god on each tablet: a oro ibah aozpi c mph arsl gaiol b mor dial hctga d oip teaa

steth. these three names are found specifically on the linea spiritus sancti. the linea spiritus sancti is comprised of 12 letters. these 12 letters are divided into the three names of 3, 4, and 5 letters and are read from left to right. sample from tablet of b 5 three secret holy names of god on each tablet: a oro ibah aozpi c mph arsl gaiol b mor dial hctga d oip teaa pdoce these secret and holy names answer to iao, and are conceived to be born as sacred ensigns upon thy banners of the great king of its respective quarter. eight letters compriseth the name of the great king and the tracing of the kings name forms a spiral or a whirl in the center of the great cross. the adept shall understand that in thy workings when the 3 secret and holy names of god are invoked it is accepted that

res of the linea spiritus sancti. thou shall include these squares in the ascertaining of the names and readeth outward along the three lines of the cross to the edge of the tablet. each name of the senior is comprised of seven letters which correspond to the seven flaming torches (the seven spirits of god.(the understanding of this magical principal is beyond the scope of z.a.m. example from the holy tablet of a 7 k y jh b l allocations of the six seniors thou shall take note of the overlapping letters on the central squares. the n is used to invoke both the king of eight letters and the six seniors of seven letters. these seniors and king are attributed to the wanderers and the a respectively. thou shall use all six hexagrams to invoke the king. thou shall note that these rules (the posi

ADEPTUS MINOR INITIATION

cross of life, or the head of the phoenix, sacred to osiris. the seven colors of the rainbow between light and darkness are attributed to the planets. it symbolizes rebirth and resurrection from death" chief "my wand is surmounted by the winged globe, around which the twin serpents of egypt twine. it symbolizes the equilibrated force of m and the four elements beneath the everlasting wings of the holy one "associate adeptus minor, what are the words inscribed upon the door of the tomb, and how is it guarded (wands of the 3 chiefs) 7 third "post centum viginti annos patebo. after 120 years i shall open. the door is guarded by the elemental tablets and by the kerubic emblems" chief "to 120 years are referred symbolically the five grades of the first order, to the revolution of the powers of

obligation, and his hands and feet are placed through the nooses and cords, two adepts support him while on the cross. third adept prepares to hand cup and dagger to second adept who is standing in front of cross facing the aspirant (second adept holds out rose crucifix to aspirant saying) second "the symbol of suffering is the symbol of strength wherefore bound as thou art, strive to raise this holy symbol in thy hand, for he that will not strive shall not attain (aspirant takes crucifix in his hand) second (raises hand while invoking "i invoke thee, the great avenging angel awh, in the divine name i.a.o, that thou mayest invisibly place thy hand upon the head of the aspirant in attestation of his obligation (second adept takes the crucifix and hands it to the third adept who in turn rep

g angel, awh, and if i fail herein, may my rose be disintegrated and my power in magic cease (third adept hands dagger to the second adept and holds cup conveniently for him. second adept dips point of dagger in wine and makes cross on aspirant's brow, feet, right hand and left hand, and heart, saying) 15 second (for brow "there are three that bear witness in heaven; the father, the word, and the holy spirit, and these three are one (for feet "there are three that bear witness on earth; the spirit, the water, and the blood, and these three agree in one (right hand "except ye be born of water and the spirit, ye cannot enter the kingdom of heaven (left hand "if ye be crucified with christ, ye shall also reign with him" second (marks heart in silence "let the aspirant be released from the cro

ands. the story of the introduction to these mysteries into medieval europe has thus been handed down to us "in 1378 was born the chief and originator of our fraternity in europe. he was of noble german family, but poor, and in the fifth year of his age was placed in a cloister where he learned both greek and latin. while yet a youth, he accompanied a certain brother p.a.l. on a pilgrimage to the holy land, but the latter, dying at cyprus, he himself went to damascus. there was then in arabia a temple of the order which was called in the hebrew tongue 'damkar' that is, the blood of the lamb. there he was duly initiated, and took the mystic title christian rosenkreutz, or christian of the rosy cross. he then so far improved his knowledge of the arabian tongue that in the following year he t

and part of the book "m" were transcribed. for the true order of the rose cross descendeth into the depths, and ascendeth into the heights, even unto the throne of god himself, and includeth even archangels, angels and spirits "these four fraters also erected a building to serve for the temple and headquarters of their order, and called it the collegium ad spiritum sanctum, or the college of the holy spirit. this being now finished, and the work of establishing the order extremely heavy, and because they devoted much time to the healing of those sick and possessed, who resorted to them, they initiated four others, fraters r.c (the son of the deceased father's brother of c.r.c) c.b, a skillful artist, g.c, and p.d, who was to be cancellarius; all being germans except i.a, and now eight in

ALEE J BOOK OF AIWASS

perience, branching into other time lines, like the universe in its phase of expansion. this event occurs for thousands of years. then, similar to the universe, the group soul enters a phase of contraction where all experiences are eventually distilled into one form, occupying a single time line. the incubation process leading to the birth of a new daemon begins. knowledge and conversation of the holy guardian daemon boisterous fools have written volumes on that which they know nothing of. aiwass will clarify, laying arguments to rest; the holy guardian daemon or angel, if you prefer, represents the oversoul or collective wisdom of the group soul during its human phase of evolution- nothing more, nothing less! the term "daemon" can be misleading because the oversoul has not yet entered the

l, if you prefer, represents the oversoul or collective wisdom of the group soul during its human phase of evolution- nothing more, nothing less! the term "daemon" can be misleading because the oversoul has not yet entered the daemonic phase of incubation. and yet, the initiate may still benefit from the wisdom of his guardian. the most direct method of acquiring knowledge and conversation of the holy guardian daemon is through the assumption of godform. let's examine this process; daemons or godforms behave as energy amplifiers/equalizers because they interact on a certain frequency or resonance unaffected by a cosmic buffer. at no time does the magician share consciousness with the deity he affixes his mind to. what the initiate is really doing is tuning his awareness to the godform's re

onance unaffected by a cosmic buffer. at no time does the magician share consciousness with the deity he affixes his mind to. what the initiate is really doing is tuning his awareness to the godform's resonance. this creates a reverberation across all time lines in all of his physical forms! the group soul experiences singularity for less than a minute. the magician is temporarily awakened to his holy guardian daemon. he feels invincible, godlike. the gifts of the gods the assumption of the godform requires focus, self-discipline, hours of concentration with no guarantee of immediate result. invariably, the initiate will ask if the effort is worth the fleeting insight that comes and goes in less than a minute. there is a benefit; a gift from the daemon (god) with whom you choose to resonat

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

a, it may be useful to give some idea of the functions on which those peaks that pierce the clouds of the limitations of our intellectual understanding are based. i have found it very useful in all kinds of thinking to employ a sort of abacus. the schematic representation of the universe given by astrology and the tree of life is extremely valuable, especially when reinforced and amplified by the holy qabalah. this tree of life is susceptible to infinite ramifications, and there is no need in this connectin to explore its subtleties. we ought to be able to make a fairly satisfactory diagram for elementary purposes by taking as the basis of our illustration the solar system as conceived by the astrologers. i do not know whether the average student is aware that in practice the signification

k; we are constantly gaining new powers, despite ourselves, and every time this happens we have to invent a new method for bringing their malice to naught. but, as before, the remedy is of the same stuff as the disease; it is the unswerving purity of aspiration that enables us to surmount all these difficulties. the moon is the sheet-anchor of our work. it is the knowledge and conversation of the holy guardian angel that enables us to overcome, at all times and in all manners, as the need of the moment may be. 16. there are two other planets, not counted as among the sacred seven. i will not say that they were known to the ancients and deliberately concealed, though much in their writing suggests that this may be the case. i refer to the planet herschel, or uranus, and neptune. whatever ma

d in the posture as follows- 1. we want to be properly balanced. 2. we want our arms free (they are used in some pranyama) 3. we want our breathing apparatus as unrestrained as possible. now, if you will keep these points in mind, and do not get sidetracked by totally irrelevant ideas, such as to imagine that you are getting holier by adopting some attitude traditionally appropriate to a deity or holy man; and if you will refrain from the puritan abomination that anything is good for you if it hurts you enough, you ought to be able to find out for yourself, after a few experiments, some posture which meets these conditions. i should very much rather have you do this than come to me for some mumbo-jumbo kind of authority. i am no pig-sticking pukka sahib- not even from poona- to put my hyph

it was usually translated 'lord' in the syrian form we get it duplicated hadad. you remember ben hadad, king of syria. the hebrew word for 'lord' is adon or adonai. adonai *my* lord, is constantly used in the bible to replace the name jehovah where that was too sacred to be mentioned, or for other reasons improper to write down. adonai has also come to mean, through the rosicrucian tradition, the holy guardian angel, and thus the object of worship or concentration. it is the same thing; worship is worth-ship, means worthiness; and anything but the chosen object is necessarily an unworthy object. 14. as dhyana also represents the condition of annihilation of dividuality, it is a little difficult to distinguish between it and samadhi. i wrote in part i, book iv 'these dhyanic conditions cont

btain that freedom. in the same society the training in obedience is based on a similar principle. the priest has to do what his superior orders him 'perinde ac cadaver' protestants always represent that this is the most outrageous and indefensible tyranny "the poor devil' they say 'is bludgeoned into having no will of his own' that is pure nonsense. by abnegating his will through the practice of holy obedience his will has become enormously strong, so strong that none of his natural instincts, desires, or habits can intrude. he has freed his will of all these inhibitions. he is a perfect function of the machinery of the order. in the general of the society is concentrated the power of all those separate wills, just as in the human body every cell should be completely devoted in its partic

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

nce; it must be aromatized and mellowed with other herbs. chief among these is the gracious melissa, of which the great paracelsus thought so highly that he incorporated it as the preparation of his ens melissa vitae, which he expected to be an elixir of life and a cure for all diseases, but which in his hands never came to perfection. then also there are added mint, anise, fennel and hyssop, all holy herbs familiar to all from the treasury of hebrew scripture. and there is even the sacred marjoram which renders man both chaste and passionate; the tender green angelica stalks also infused in this most mystic of concoctions; for like the artemisia absinthium itself it is a plant of diana, and gives the purity and lucidity, with a touch of the madness, of the moon; and above all there is the

ALEISTER CROWLEY ACROSS THE GULF

full memory may be recovered. for without the perfect knowledge and understanding of that strange life by nilus i cannot fully know and understand this later life, or find that tomb which i am appointed to find, and do that therein which must be done. there fore with faith and confidence do i who was- in a certain mystical sense- the priest of the princes, ankh-f-na-khonsu, child of ta-nech, the holy and mighty one, and of bes-na-maut, priestess of the starry one, set myself to tell myself the strange things that befell me in that life. thus. at my birth aphruimis in the sign of the lion was ascending, and in it that strange hidden planet that presides over darkness and magic and forbidden love. the sun was united with the planet of amoun, but in the abyss, as page 1 gulf.txt showing that

e hands of fate, and that the less they meddled the better it would be for them. for he was a brusque old man- how afterwards i met him shall be written in its place. so then i was to be brought up as befitted one in my station, half-prince, half-priest. i was to follow my father, hold his wand and ankh, assume his throne. and now i begin to recall some details of my preparation for that high and holy task. memory is strangely fragmentary and strangely vivid. i remember how, when i had completed my fourth month, the priests took me and wrapped me in a panther s skin, whose flaming gold and jet-black spots were like the sun. they carried me to the river bank where the holy crocodiles were basking; and there they laid me. but when they left me they refrained from the usual enchauntment again

s are still in my ears and my nostrils. then swift moments of flying foam in some rapid or cataract. the great temples that we passed; the solitary ibis of thoth that meditated on the shore; the crimson flights of birds- but nothing that we saw upon the journey was like unto the end thereof. for in a desolate place was the well, with but a small temple beside it, where the servants- they too most holy! of that holy ancient man might dwell. and my father brought me to the mouth of the well and called thrice upon the name of nuit. then came a voice climbing and coiling up the walls like a serpent "let this child become priestess of the veiled one" now my father was wise enough to know that the old man never made a mistake; it was only a question of a right interpretation of the oracle. yet h

one forth with my prize. but the great lord of the house spake with me; and all his friends made as if to mock at me. but the women would not have it; they came round me and petted and caressed me; so that angry words were spoken. but even as they quarrelled among themselves, my guardian, the old eunuch, appeared among them; for he had traced me to the garden. and when they beheld the ring of the holy ancient man the astrologer they trembled; and the lord of the house threw a chain of gold around my neck, while his lady gave me her own silken scarf, broidered with the loves of isis and nephthys, and of apis and hathor. nor did any dare to take from me the little bone that i had won so dearly; and with it i made the spell of the elixir, and beheld the starry abodes ofduant, even as it was w

sts came by and kissed my lips: one by one the priestesses came by, and gave me the secret clasp of hands that hath hidden virtue. and the banquet waxed merry; for all the food was magically prepared. every beast that they slew was virgin; every plant that they plucked had been grown and tended by virgins in the gardens of the temple. also the wine was spring water only, but so consecrated by the holy priestesses that one glass was more intoxicating that a whole skin of common wine. yet this intoxication was a pure delight, an enthusiasm wholly divine; and it gave strength, and did away with sleep, and left no sorrow. last, as the first gray glow of hormakhu paled the deep indigo of the night, they crowned and clothed me with white lotus flowers, and took me joyously back into the temple

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

the son of sam, who was motivated- according to recent reports- by membership in a satanic cult in yonkers. several months after the capture of david berkowitz in 1978, nearly one thousand people killed themselves in guyana at the orders of a crazed religious leader. several months after that, the leader of a mystical islamic sect seized power in iran and- at the time of writing- is calling for a holy war against the infidel. there is evidence that every new age witnesses a baptism by fire. christians and muslims are turning on each other and themselves; israel is once again in serious jeopardy; buddhism is being eradicated in southeast asia as it was in tibet. the ancient ones, lords of a time before memory, are being drawn by the smell of confusion and the hysteria and mutual hatred of t

ts mankind. it would be vain to attempt to deliver a synopsis of crowley's philosophy, save that its 'leitmotif' is the rabelaisian do what thou wilt shall be the whole of the law. the actual meaning of this phrase has taken volumes to explain, but roughly it concerns the uniting of the conscious self, a process of individuation which culminates in a rite called "knowledge and conversation of the holy guardian angel; the angel signifying the pure, evolved self. yet, there are many terrors on the way to the self, and an abyss to cross before victory can be declared. demons, vampires, psychic leeches, ghastly forms accost the aspiring magician from every angle, from every quarter around the circumference of the magick circle, and they must be destroyed lest they devour the magician himself

the son of sam, who was motivated- according to recent reports- by membership in a satanic cult in yonkers. several months after the capture of david berkowitz in 1978, nearly one thousand people killed themselves in guyana at the orders of a crazed religious leader. several months after that, the leader of a mystical islamic sect seized power in iran and- at the time of writing- is calling for a holy war against the infidel. there is evidence that every new age witnesses a baptism by fire. christians and muslims are turning on each other and themselves; israel is once again in serious jeopardy; buddhism is being eradicated in southeast asia as it was in tibet. the ancient ones, lords of a time before memory, are being drawn by the smell of confusion and the hysteria and mutual hatred of t

anew whether in that ceremony or at some other, earlier. raise the copper dagger of inanna of the calling, and declaim the invocation in a clear voice, be it loud or soft: ia mass ssaratu! i conjure thee by the fire of girra the veils of sunken varloorni, and by the lights of shammash. i call thee here, before me, in visible shadow in beholdable form, to watch and protect this sacred circle, this holy gate of (n) may he of the name unspeakable, the number unknowable, whom no man hath seen at any time, whom no geometer measureth, whom no wizard hath ever called call thee here now! rise up, by anu i summon thee! rise up, by enlil i summon thee! rise up, by enki i summon thee! cease to be the sleeper of egurra. cease to lie unwaking beneath the mountains of kur. rise up, from the pits of anci

e amarda ya dingir ud kalama siniku dingir ninab guyu nexrraniku ga ya shu shagmuku tu! and they bread burned in the bronze brazier of calling: and the salt scattered about the room, sixty times. and a circle shall be drawn on the ground, in the midst whereof you shall stand while reciting the conjurations set forth, taking especial care not to venture forth from the boundaries of the circle, the holy mandal of calling, lest thou be consumed by the invisible monsters from the egurra of ereshkigal, as was the priest abdul ben-martu in a public square in jerusalem. and the circle shall be drawn in lime, or barley, or white flour. or dug in the ground with the dagger of inanna of calling. or embroidered in the most precious silk, or expensive cloth. and the colours thereof shall be only black

ALEISTER CROWLEY BOOK OF LIES

ses, life and death. line 7 balances line 5. it will be notice that the phraseology of these two lines is so conceived that the one contains the other more than itself. line 8 emphasises the importance of performing both [13] 2 kappa-epsilon-phi-alpha-eta beta the cry of the hawk hoor hath a secret fourfold name: it is do what thou wilt.(3) four words: naught-one-many-all. thou-child! thy name is holy. thy kingdom is come. thy will is done. here is the bread. book of lies get any book for free on: www.abika.com 13 here is the blood. bring us through temptation! deliver us from good and evil! that mine as thine be the crown of the kingdom, even now. abrahadabra. these ten words are four, the name of the one [14] commentary( beta) the "hawk" referred to is horus. the chapter begins with a co

s duality. peace implies war. power implies war. harmony implies war. victory implies war. glory implies war. foundation implies war. alas! for the kingdom wherein all these are at war. book of lies get any book for free on: www.abika.com 19 [20] commentary( epsilon) he is the letter of aries, a martial sign; while the title suggests war. the ants are chosen as small busy objects. yet he, being a holy letter, raises the beginning of the chapter to a contemplation of the pentagram, considered as a glyph of the ultimate. in line 1, being is identified with not-being. in line 2, speech with silence. in line 3, the logos is declared as the negative. line 4 is another phrasing of the familiar hindu statement, that that which can be thought is not true. in line 5, we come to an important stateme

in line 1, being is identified with not-being. in line 2, speech with silence. in line 3, the logos is declared as the negative. line 4 is another phrasing of the familiar hindu statement, that that which can be thought is not true. in line 5, we come to an important statement, an adumbration of the most daring thesis in this book- father and son are not really two, but one; their unity being the holy ghost, the semen; the human form is a non-essential accretion of this quintessence. so far the chapter has followed the sephiroth from kether to chesed, and chesed is united to the supernal triad by virtue of its phallic nature; for not only is amoun a phallic god, and jupiter the father of all, but 4 is daleth, venus, and chesed refers to water, from which venus sprang, and which is the symb

parts of the machine; silent, unless in dis-ease. but mind, never at ease, creaketh "i. this i persisteth not, posteth not through generations, changeth momently, finally is dead. therefore is man only himself when 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, o

on. the universe is insane, the law of cause and effect is an illusion, or so it appears in the abyss, which is thus identified with consciousness, the many, and both; but within this is a secret unity which rejoices; this unit being far beyond any conception. book of lies get any book for free on: www.abika.com 30 [31] 11 kappa-epsilon-phi-alpha-lambda-eta iota-alpha the glow-worm concerning the holy three-in-naught. nuit, hadit, ra-hoor-khuit, are only to be understood by the master of the temple. they are above the abyss, and contain all contradiction in themselves. below them is a seeming duality of chaos and babalon; these are called father and mother, but it is not so. they are called brother and sister, but it is not so. they are called husband and wife, but it is not so. the reflec

ALEISTER CROWLEY BOOK OF THE LAW

ation; the expiration is sweeter than death, more rapid and laughterful than a caress of hell s own worm. ii,64: oh! thou art overcome: we are upon thee; our delight is all over thee: hail! hail: prophet of nu! prophet of had! prophet of ra-hoor-khu! now rejoice! now come in our splendour& rapture! come in our passionate peace& write sweet words for the kings! ii,65: i am the master: thou art the holy chosen one. ii,66: write& find ecstasy in writing! work& be our bed in working! thrill with the joy of life& death! ah! thy death shall be lovely: whoso seeth it shall be glad. thy death shall be the seal of the promise of our agelong love. come! lift up thine heart& rejoice! we are one; we are none. ii,67: hold! hold! bear up in thy rapture; fall not in swoon of the excellent kisses! ii,68:

ou at the eating thereof. iii,28: also ye shall be strong in war. iii,29: moreover, be they long kept, it is better; for they swell with my force. all before me. iii,30: my altar is of open brass work: burn thereon in silver or gold! iii,31: there cometh a rich man from the west who shall pour his gold upon thee. iii,32: from gold forge steel! iii,33: be ready to fly or to smite! iii,34: but your holy place shall be untouched throughout the centuries: though with fire and sword it be burnt down& shattered, yet an invisible house there standeth, and shall stand until the fall of the great equinox; when hrumachis shall arise and the double-wanded one assume my throne and place. another prophet shall arise, and bring fresh fever from the skies; another woman shall awake the lust& worship of t

ALEISTER CROWLEY CONCERNING DEATH

. aum. t concerning death by aleister crowley this issue published for hymenaeus alpha october 18, 14 e.n (1918 e.v) july 12, 81 e.n (1985 e.v) ordo templi orientis p.o box 2303 berkeley, ca 94702 (c) copyright o.t.o. july 14, 1985 e.v. sun in cancer moon in gemini an 81 e.n .pa [from the "international" december 1917] an epistle of baphomet to the illustrious damozel ana wright, companion of the holy graal, shining like the moon. concerning death that she and her sisters may bring comfort to all them that are nigh death, and unto such as love them. beloved daughter and sister, do what thou wilt shall be the whole of the law. it is written in the book of the law; every man and every woman is a star. it is our lady of the stars that speaketh to thee, o thou that art a star, a member of the

ALEISTER CROWLEY LIBER 777

iel \yhla ynb beni elohim hnwg lkyh h. gonah 9* lawhy yehuel \ycy ishim 10 ynda-la lakim michael \ylara aralim rypsh tnbl .h h. lebanath ha- saphir lxxxviii. translation of col. lxxxvii. lxxxix* the revolutions of hyha in briah xc. the 42-fold name which revolves in the palaces of yetzirah. xci. the saints or adepts of the hebrews 0. 1 hyha ba messias filius david 2 yhha yg mosheh 3 palace of the holy of holies hhya xf enoch 4 p. of love ayhh fcurq abraham 5 p. of merit yahh ckydgk jacob 6 p. of benevolence yhah gtxrmb elijah 7 p. of the substance of heaven hyah unmmqh mosheh 8 p. of serenity hayh qzplgy aaron 9 hhay yqc joseph (justus) 10 palace of crystalline whiteness ahhy hahy ydc la tyu david, elisha xcii. the angelic functions in the world of yetzirah. xciii. the heavens of assiah. x

iii. the heavens of assiah. xciv. english of palaces (col. xciii. 0. 1 2 3 above it stood the seraphim: six wings twbru araboth plain 4 six wings wkm makhon emplacement 5 one: with two wum maon residence 6 he covered his faces: and with two he covered lwbz zebul dwelling 7 his feet and \yqjc shechaqim clouds 8 with two he was flying. uyqr raquia firmament 9 10 and one cried to the other and said: holy, holy, holy, lord of hosts, the whole earth is full of his glory \ymc wlyw lbt tebel vilon shamaim veil of the vault of heaven table iv 22 xcv. contents of col. xciv. xcvi* the revolutions of hwhy in yetzirah. xcvii. parts of the soul. xcviii. english of col. xcvii. 0. 1 hwhy hdyjy yechidah the self 2 whhy hyj chiah the life force 3 blessings, all good things hhwy hmcn neshamah the intuition

future whyh 8 sol, luna, planets, stars, and 10 spheres yhwh 9 hyhw jwr ruach the intellect 10 has no use. follow 390 heavens, 18,000 worlds, earth, eden and hell. hhyw yhhw hwhy la cpn nephesh the animal soul, which perceives and feeds. xcix* archangels of assiah. c* angels of assiah. ci. english of col. c. cii* the revolutions of adonai in assiah. 0. 1 wrffm metatron cdqh twyj chaioth ha-qadosh holy living creatures ynda 2 layxr ratziel \ynpwa auphanim wheels nyda 3 layqpx tzaphkiel \ylara aralim active ones, thrones dyna 4 layqdx tzadkiel \ylmcj chashmalim brilliant ones dnya 5 lamk kamael \yprc seraphim fiery serpents ndya 6 lapr raphael \yklm malakim kings aynd 7 laynah haniel \yhla elohim gods yand 8 lakim mikael \yhla ynb beni elohim sons of god anid 9 layrbg gabriel \ybrk kerubim a

g gabriel \ybrk kerubim angels of elements nayd 10 wpldns( wrffm) sandalphon (metatron \yca ashim flames ynad nyad ynda la ciii* the ten divisions of the body of god. civ. the ten earths in seven palaces. cv. english of col. civ. 0. 1 skull 2 right brain 3 left brain ra aretz earth (dry) 4 right arm hmda adamah red earth 5 left arm ayg gia undulating ground 6 the whole body from the throat to the holy member hycn neshiah pasture 7 right left hyx tziah sandy earth 8 left leg aqra arqa earth 9 sign of the holy covenant 10 crown which is in yesod lbt dlj tebhel cheled wet earth table of correspondences 23 cvi* the ten hells in seven palaces. cvii. translation of hells. cviii* some princes of the qliphoth. cix* the kings of edom. 0. 1 satan and moloch. 2* lams. 3 lwac sheol grave \ynwnz tca. 4

winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voice of power. wrapped in a cloke and cowl, an ancient walketh, bearing a lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereon revolve the triad of hermanubis, sphinx, and typhon* 22

ALEISTER CROWLEY LIBER CHANOKH

nokh] sub figur lxxxiv a brief abstract of the symbolic representation of the universe derived by doctor john dee through the skrying of sir edward kelly 1 [prefaratory note by the editor we omit in this preliminary sketch any account of the tables of soyga, the heptarchia mystica, the book of enoch, or liber logaeth. we hope to be able to deal with these adequately in a subsequent article] 2 the holy table plate i. liber lxxxiv 3 part i the symbolic representation of the universe i the skryer obtained from certain angels a series of seven talismans.1 these, grouped around the holy twelvefold table, similarly obtained, were part of the furniture of the holy table, as shown in plate i, opposite.2 other appurtenances of this table will be described hereafter. ii other pantacles were obtained

he holy twelvefold table, similarly obtained, were part of the furniture of the holy table, as shown in plate i, opposite.2 other appurtenances of this table will be described hereafter. ii other pantacles were obtained in a similar manner. here (plate ii) is the principal one,3 which, carved in wax, was placed upon the top of the table. on four others stood the feet of the table.4 note first the holy sevenfold table containing seven names of god which not even the angels are able to pronounce 2 8 1 these names are seen written without the heptagram within the heptagon. by reading these obliquely are obtained names of angels called (1) fili bonitatis or filiol lucis. e me ese iana akele azdobn stimcul (2) fili lucis. i ih ilr dmal heeoa beigia stimcul [these are given attributions to the m

ght-hand top corner water of air, the lefthand bottom corner earth of air, the remaining corner fire of air. each of these lesser tablets contains a calvary cross of ten squares, which governs it. plates v, vi, and vii. are similar for the other elements. this is the way in which the names are drawn from the great tablets [examples taken from water tablet] 1. linea spiritus sancti gives the three holy names of god of 3, 4 and 5 letters respectively. mph. arsl. gaiol 2. a whorl around the centre of the tablet gives the name of the great elemental king, raagiosl [similarly for air bataivah, for earth iczhhcal, for fire edlprnaa. 3. the 3 lines of the central cross of father, son, and holy ghost give the names of 6 seniors [thus the 4 tablets hold 24 elders, as stated in the apocalypse] they

r ye, saith the god of justice, in power exalted above the firmament of wrath, in whose hands the sun is as a sword, and the moon as a through thrusting fire: who measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands. whose seats i garnished with the fire of gathering, and beautified your garments with admiration. to whom i made a law to govern the holy ones, and delivered ye a rod, with the ark of knowledge. moreover you lifted up your voices and sware obedience and faith to him that liveth and triumpheth: whose beginning is not, nor end cannot be: which shineth as a flame in the midst of your palaces, and reigneth amongst you as the balance of righteousness and truth! move therefore, and shew yourselves! open the mysteries of your creation

ighty in the parts of the earth, and execute the judgement of the highest! unto you it is said: behold the face of your god, the beginning of comfort, whose eyes are the brightness of the heavens, which provided you for the government of the earth, and her unspeakable variety, furnishing you with a power of understanding to dispose all things according to the providence of him that sitteth on the holy throne, and rose up in the beginning, saying: the earth, let her be governed by her parts, and let there be division in her, that the glory of her may be always drunken, and vexed in itself. her course, let in run with the heavens; and as an handmaid let her serve them. one season, let it confound another, and let there be no creature upon or within her the same. all her members, let them dif

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ley of trinity college, cambridge- xxv contents (this portion of the book should be studied in connection with its parts i. and ii) 0 the magical theory of the universe. i the principles of ritual. ii the formulae of the elemental weapons. iii the formula of tetragrammaton. iv the formula of alhim: also that of alim. v the formula of i. a. o. vi the formula of the neophyte. vii the formula of the holy graal, of abrahadabra, and of certain other words; with some remarks on the magical memory. viii of equilibrium: and of the general and particular method of preparation of the furniture of the temple and the instruments of art. ix of silence and secrecy: and of the barbarous names of evocation. x of the gestures. xi of our lady babalon and of the beast whereon she rideth: also concerning tran

generalize from too few facts. imagine an inhabitant of mars who wished to philosophise about the earth, and had nothing to go by but the diary of some man at the north pole! but the work of every explorer, on whatever branch of the tree of life the caterpillar he is after may happen to be crawling, is immensely helped by a grasp of general principles. every magician, therefore, should study the holy qabalah. once he has mastered the main principles, he will find his work grow easy "solvitur ambulando" which does not mean "call the ambulance- 10 chapter i the principles of ritual. there is a single main definition of the object of all magical ritual. it is the uniting of the microcosm with the macrocosm. the supreme and complete ritual is therefore the invocation of the holy guardian ange

r 61 other things- but he had discovered that these were all one, yet that each one represented some theory of the universe which would ultimately be shattered by criticism- for he had already passed through the realm of reason, and knew that every statement contained an absurdity. he therefore said "let me declare this work under this title 'the obtaining of the knowledge and conversation of the holy guardian angel, because the theory implied in these words is so patently absurd that only simpletons would waste much time in analysing it. it would be accepted as a convention, and no one would incur the grave danger of building a philosophical system upon it. with this understanding, we may rehabilitate the hebrew system of invocations. the mind is the great enemy; so, by invoking enthusias

would be accepted as a convention, and no one would incur the grave danger of building a philosophical system upon it. with this understanding, we may rehabilitate the hebrew system of invocations. the mind is the great enemy; so, by invoking enthusiastically a person whom we know not to exist, we are rebuking that mind. yet we should not refrain altogether from philosophising in the light of the holy qabalah. we should accept the magical hierarchy as a more or less convenient classification of the facts of the universe as they are 20 known to us; and as our knowledge and understanding of those facts increase, so should we endeavour to adjust our idea of what we mean by any symbol. at the same time let us reflect that there is a certain definite consensus of experience as to the correlatio

grammaton, as ordinarily understood, ending with the appearance of the daughter, is indeed a degradation> is symbolised the whole course of the universe. it will be seen that (after all) the climax is at the end. it is the second half of the formula which symbolises the great work which we are pledged to accomplish. the first step of this is the attainment of the knowledge and conversation of the holy guardian angel, which constitutes the adept of the inner order. the re-entry of these twin spouses into the womb of the mother is that initiation described in liber 418, which gives admission to the inmost order of the a. a. of the last step we cannot speak. it will now be recognised that to devise a practical magical ceremony to correspond to tetragrammaton in this exalted sense might be dif

ALEISTER CROWLEY MAGICK WITHOUT TEARS

nly tell you what the right tasks- out of hundreds- are by your own reactions to your own study and practice "osiris in amennti- see the book of the dead. i meant you might try to trace a parallelism between his journeyings and the path of initiation. astral travel- development of the astral body is essential to research; and, above all, to the attainment of "the knowledge and conversation of the holy guardian angel" magic without tears get any book for free on: www.abika.com 27 you ought to demonstrate your performance of the pentagram ritual to me; you are probably making any number of mistakes. i will, of course, take you carefully through the o.t.o. rituals to iii as soon as you are fairly familiar with them. the plan of the grades is this- 0 attraction to the solar system i birth ii l

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 56 what you mean? surely the subject is difficult enough in any case- must you put on a mask to make it clear? i know you well enough by now to be sure that you will not fob me off with any holy-willie nonsense about the ineffable, about human language being inadequate to reveal such mysteries, about the necessity of constructing a new language to explain a new system of thought; of course i know that this had to be done in the case of chemistry, of higher mathematics, indeed of almost all technical subjects; but i feel that you have some other, deeper explanation in reserve. after a

ween a thing and the sound of our name for it "bow-wow" is a more rational name than "dog, which is a mere convention agreed on by the english, while other nations prefer chien, hund, cane, kalb, kutta and so on. all symbols, you see, my dear child, and it's no good your kicking! but it doesn't stop there. when we try to convey thought by writing, we are bound to sit down solidly, and construct a holy qabalah out of nothing. why would a curve open to the right, sound like the ocean, open at the top, like you? and all these arbitrary symbolic letters are combined by just as symbolic and arbitrary devices to take on conventional meanings, these words again combined into phrases by no less highhanded a procedure. and then folk wonder how it is that there should be error and misunderstanding i

point of experiencing actual visions of the objects of their devotion. but these people have not so much as asked themselves the original question of "how come" which is our present subject. sweep them into the discard! m. beyond vishvarupadarshana, the vision of the form of vishnu, beyond that yet loftier vision which corresponds in hindu classification to our "knowledge and conversation of the holy guardian angel, is that called atmadarshana, the vision (or apprehension, a much better word) of the universe as a single phenomenon, outside all limitations, whether of time, space, causality, or what not. 40 very good, then! here we are with direct realization of the advaitist theory of the universe. everything fits perfectly. also, when i say "realization" i want you to understand that i m

now so violently thrusting at you, this middle work of concentration. love is the law, love under will. fraternally, 666 chapter xvii astral journey, example. how to do it: how to verify your experiences magic without tears get any book for free on: www.abika.com 123 cara soror, do what thou wilt shall be the whole of the law. there is no better way of training the memory than the practice of the holy qabalah. the whole mechanism of memory depends on joining up independent data. you must go on adding a little to little, always joining the simple impressions by referring them to others which are more general; and so on until the whole of your universe is arranged like the brain and the nervous system. this system in fact, becomes the universe. when you have got everything properly correlate

ALEISTER CROWLEY MEDITATION

nscious of this fact, we begin to try to control it "not quite so many thoughts, please "don't think quite so fast, please "no more of that kind of thought, please" it is only then that we discover that what we thought was a school of playful porpoises is really the convolutions of the sea-serpent. the attempt to repress has the effect of exciting. when the unsuspecting pupil first approaches his holy but wily guru, and demands magical powers, that wise one replies that he will confer them, points out with much caution and secrecy some particular spot on the pupil's body which has never previously attracted his attention, and says "in order to obtain this magical power which you seek, all that is necessary is to wash seven times in the ganges during seven days, being particularly careful t

a; but says further "suppose i were meditating on a book, and i gradually succeeded in concentrating the mind on it, and perceiving only the internal sensation, the meaning unexpressed in any form, that state of dhyana is called samadhi" other authors are inclined to suggest that samadhi results from meditating on subjects that are in themselves worthy. for example, vivekananda says "think of any holy subject" and explains this as follows "this does not mean any wicked subject) frater p. would not like to say definitely whether he ever got dhyana from common objects. he gave up the practice after a few months, and meditated on the cakkras, etc. also his dhyana became so common that he gave up recording it. but if he wished to do it this minute he would choose something to excite his "godly

t" and explains this as follows "this does not mean any wicked subject) frater p. would not like to say definitely whether he ever got dhyana from common objects. he gave up the practice after a few months, and meditated on the cakkras, etc. also his dhyana became so common that he gave up recording it. but if he wished to do it this minute he would choose something to excite his "godly fear" or "holy awe" or "wonderment<holy' it is natural therefore for b. to meditate on it" get rid of the ego, observe all your actions as if they were another's, and you will avoid ninety-nine percent. of the troubles tha

acquires that strength. conquer "the nerve udana" and you can walk on the water "samana" and you begin to flash with light; the "elements" fire, air, earth, and water, and you can do whatever in natural life they prevent you from doing. for instance, by conquering earth, one could take a short cut to australia; or by conquering water, one can live at the bottom of the ganges. they say there is a holy man at benares who does this, coming up only once a year to comfort and instruct his disciples. but nobody need believe this unless he wants to; and you are even advised to conquer that desire should it arise. it will be interesting when science really determines the variables and constants of these equations> the samadhi "par excellence" however, is atmadarshana, which for some, and those no

solomon the king. these books should be well studied in any case in conjunction with the second part- magick- of this book iv. 45 study of these books will give a thorough grounding in the intellectual side of their system. after three months the student is examined in these books, and if his knowledge of them is found satisfactory, he may become a probationer, receiving liber lxi and the secret holy book, liber lxv. the principal point of this grade is that the probationer has a master appointed, whose experience can guide him in his work. he may select any practices that he prefers, but in any case must keep an exact record, so that he may discover the relation of cause and effect in his working, and so that the a'.a. may judge of his progress, and direct his further studies. after a ye

ALEISTER CROWLEY SEPHER SEPHIROTH

waters (see i.r.q. 996, gmercury h) ym red earth, the soil hmd) 51 edom mwd) ate; devoured lk) where; pain; heliopolis (cf. 57) n) tumultuously; to harass, perturb mwh failure; please, i pray thee; raw; now; thebes (na 3:8; for gna h, see dr. dee fs mysteriorum liber primus )n 52 father and mother )m)w )b) supernal mother, a title of binah (cf. 42 )my) elihu (eli hua, ghe is my god h, who is the holy guardian angel of job in the allegory) whyl) please, i beseech you )n) beast, cattle, brute animal hmhb from all, among all lkb the son: assiah fs gsecret nature h (see s.d. 1:38-39) nb meditation (cf. 827; imagination; sin hmz a desirable one; to desire dmx brother-in-law mby hwhy in assiah hh ww hh dwy a dog blk 53 a stone, rock nb) elihu (see 52 )whyl) garden ng to defend, hide; a wall; th

writing instrument( 80 yesod: the foundation dwsy water (alternative spelling of mem, 90) mm union; an assembling d(w to make perfect; general, universal, collective llk throne (ex. 17:16, i.e. there gbecause a hand is on the throne of yah h) sk ruins y( crowd ks shovel (y 81 gods myl) i (ex. 23:20) ykn) also, yea; anger; nose p) throne )sk here, hither )p 82 a prayer (ch) y(b kindly, righteous, holy dysx white nbl the beloved thing xwxyn 83 (notariqon of the four worlds: atziluth, briah, yetzirah, assiah (yb) the drops of dew (job. 38:28) l+ ylg (cf. gimel, 73) lmyg a flowing, wave mylg person, self; back, top; wing (ch) pg consecration; dedicated hknx to flee, put one fs things in safety (jer. 6:1 (wz mournings, laments mylb) unripe fig gp 84 (the hebrew guttural letters. see i.z.q. 694

ut. 23:2& cf. 227, rkz) hkp# 406 tau (originally, a simple cross) wt thou (masc: a name of god ht) vulgar, common; plebeian cr)h m( leg qw# alterations mywn# 407 mark, token, sign tw) the precious oil bw+ nm# cursed rwr [noah fs] ark hbt 408 the sapphire stone rypsh nb) this, here (f) t)z attachment, love, desire (deut. 10:15) q#x broken; terrified tx 409 patriarchs )thb) fathers twb) one (f) tx) holy ones #dqh prayer of holiness h#dq 410 liberty; a swallow rwrd visions, imaginations (dan. 4:2) rhrh crucible (as place of refinement) prcm the tabernacle nk#m sacred; saint #wdq holy #dwq he heareth (m# 411 the foundations of the earth cr) ydswm dwelling, habitation )nk#m a temporal order mynmz rds desolation, emptiness (expresses first root of all good) wht palace of delight (referred to tip

eferred to tiphareth) nwcr lkyh 412 beth: an house tyb new (ch) tdx white whorl nbl rmc the highest height nwyl( mwr a longing for hw)t 414 azoth, the fluid (initial and final in 3 tongues: a+ z (lat+ omega (grk+ tau (heb) twz) the limitless light rw) pws ny) meditation (ps. 49:4) twgh going forth (lit. masc. gwanderers h; cf. 770) my++w#m 415 the voice of the chief seer rbd h)rb) sister twx) the holy one; sodomite #wdqh work h#(m holy (ar)#ydq 416 the lesser light (luna) n+qh rw)mh thought, meditation rwhrh a pledge nwk#m 417 olive tyz an ark, box, chest hbyt shakanom: a title of tiphareth mwn)k# the red gleam (liber al 2:50) rwrhw 418 cheth: a fence; beast tyx boleskine: the house of the beast nyk#lwb abrahadabra: the word of the aeon given in liber al) r b) d) h) r b) 418= tyx )h tyb, t

me; remainder, remnant; future tyrx) brethren (referred to lilith& samael *myx) 620 kether: the crown rtk chokmah, binah, daath; the first descending triad t(dw hnyb hmkx to hide, treasure up (ps. 31:20) tnpc the doors myr# spirits, ghosts twxwr 621 the point of a sword brx txb) by-paths (see 1351) twxrw) 622 blessings tkrb the depths of the sea (samael and his wife) my twlwcm breadths twbwxr 623 holy spirit #dqh xwr the nose *m+wx 624 the number of letters in the great table of enoch (not counting the black cross of union: 12 13 4 his covenant (ps. 25:14) wtyrbw liberty twryx 625 weasels and other terrible animals *myxw) 626 the qliphoth: shells, demons twpylq 628 light (spelt in full, vau )w; cf. 633 and 643 :r:w) blessings twkrb to be wise *mkx life *myyx 629 the great trumpet lwdg rpw#

ALEISTER CROWLEY TAO TEH KING

to employ it, we must avoid creating ganglia((see liber ccxx..i.22 'let there be no difference made among you between any one thing and any other thing' weh note: quotation corrected from 'make no difference between any one thing and any other thing' inequality (an illusion) and disorder necessarily result from the departure from homogeneity) oh tao, how vast art thou, the abyss of abysses, thou holy and secret father of all fatherhoods of things! 2. let us make our sharpness blunt((for sharpness implies a concentration) let us loosen our complexes((for these are the ganglia of thought, which must be destroyed) let us((on the same principles. cf. the doctrine in ccxx as to the 'space-marks. the stars are blemishes, so to speak, on the continuity of nuit) tone down our brightness to the ge

h. it hath nor motion nor form; it is alone, it changeth not((because it comprehendeth change) it extendeth all ways; it hath no adversary. it is like the all-mother. 2. i know not its name, but i call it the tao. moreover, i exert myself, and call it vastness. 3. vastness, the becoming! becoming, it flieth afar. afar, it draweth near. vast is this tao; heaven also is vast; earth is vast; and the holy king is vast also((for they conform to the tao) in the universe are four vastnesses, and of these is the holy king. 4. man followeth the((magick) formula of earth; earth followeth that of heaven, and heaven that of the tao. the formula of the tao is its own nature. 30 chapter xxvi the nature of mass. 1. mass is the fulcrum of mobility; stillness is the father of motion. 2. therefore the sage

ALEISTER CROWLEY THE BANNED LECTURE

420, thus becoming the richest noble in europe. he lived extravagantly until his arrest by the church. he geban alchemical studies under the instruction of gilles de sille, a priest of st. malo. montague summers believes he sacrificed around eight hundred children and quotes the proceedings of ecclesiastical high court in which a dominican priest named jean blouyn took over as the delegate of the holy inquisition for the city and diocese of nantes. needless to say, gilles "confessed, and was put to the stake and charcoaled on october 26th, 1440 leaving his estates and untold riches to mother church, who, wasting no time, added them to her list of material gains. included in this particular catche were gilles personal hand-painted manuscripts which were eagerly welcomed into the mother lode

good business men to be fooled into killing the goose that laid the golden eggs. so the only motive available was fear, and in those ages where ignorance was fostered with infinite devotion, it was even easier to create a scare about bogies than our propaganda in the recent scrap found it. i was in venice just before the war, when halley s comet was around, and although the pope himself sprinkled holy water over the comet, and sent it his special benediction and told the people it would do no harm, in his most ex cathedra manner, the venetians gathered themselves in panic-stricken crowds in the square of st. mark and waited, howling, for the end of the world. it was accordingly easy enough to associate the pursuit of knowledge with the most abominable crimes, real or imaginary or both. for

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

n to india, edited by david cherubim, 12 january, 1990 e.v. for members of the thelemic order of the golden dawn the true greater ritual of the pentagram as the lesser ritual of the pentagram places the magician on the path of samech, so this greater ritual places him on the path of gimel above, instead of below tiphareth. perform the lesser banishing ritual of the pentagram and annoint body with holy oil before performing this greater ritual of the pentagram. take up your position facing the west, strike the bell once and cry aloud abrahadabra! giving the threefold sign of enterer (horus, silence (harpocrates, and apophis (set triumphant. whirl around as on a pivot as rapidly as you can with the wand or sword outstretched, thus making a magick circle. then say, with all the exaltation pos

ALEISTER CROWLEY THE HEART OF THE MASTER

s the will to create with the understanding of that creation: understand thou thine own will! love and let love! rejoice in every shape of love, and get thy rapture and thy nourishment thereof! iv. pour water on thyself: thus shalt thou be a fountain to the universe. find thou thyself in every star! achieve thou every possibility! v. offer thyself virgin to the knowledge and conversation of thine holy guardian angel! all else is a snare. be thou athlete with the eight limbs of yoga; for without these thou are not disciplined for any fight. vi. the oracle of the gods is the child-voice of love in thine own soul! hear thou it! heed not the siren-voice of sense, or the phantom-voice of reason: rest in simplicity, and listen to the silence! the heart of the master get any book for free on: www

te fresh phantasies to fate. by reason reckons he his governance, the wonder of his chance. by purity absolves he all his will from every image of ill. in silence he resumes each perfect part to rapture of his heart, his, in whose truth of nature all things are, the still and shining star. iii. the temple of truth the initiation. i, khaled khan, beheld that vision and received this voice upon the holy hill of sidi bou said, in the country now called tunisia, but from of old sacred with many sanctities. thus far it is permitted me to speak freely of that which came to me in my long search for the true wisdom; but to me in my long search for the true wisdom; but to declare the mode of mine initiation, whereby i gained ingress to the place called the temple of truth (but by some dar-el-jalal)

his own well-being no less than that of the whole. and this effect is to be won by perfect organization under the eye of an intelligence adequate to comprehend the general and the particular need together. the way of perfection is thus twofold: first, the true will must be consciously grasped by the mind, and this work is akin to that called the attainment of the knowledge and conversation of the holy guardian angel. second, as it is written "thou hast no right but to do thy will" each particle of energy which the instrument is able to develop must be directed to the doing of that will, and this is one fierce lion the heart of the master get any book for free on: www.abika.com 20 in the way, that until the second task be already far advanced, the confusion of the instrument is such that it

ALEISTER CROWLEY THE LAW OF LIBERTY

ww.abika.com 3 be a ritual, an act of workship, a sacrament. live as the kings and princes, crowned and uncrowned, of this world, have always lived, as masters always live; but let it not be self-indulgence; make your self-indulgence your religion. when you drink and dance and take delight, you are not being "immoral" you are not "risking your immortal soul; you are fulfilling the precepts of our holy religion- provided only that you remember to regard your actions in this light. do not lower yourself and destroy and cheapen your pleasure by leaving out the supreme joy, the consciousness of the peace that passeth understanding. do not embrace mere marian or melusine; she is nuit herself, specially concentrated and incarnated in a human form to give you infinite love, to bid you taste even

, by night and day, to do your will; for "there is no law beyond do what thou wilt" lift yourlseves up! walk forth with us in light and life and love and liberty, taking our pleasure as kings and queens in heaven and on earth. the sun is arisen; the spectre of the ages has been put to flight "the word of sin is restriction" or as it has been otherwise said on this text: that is sin, to hold thine holy spirit in! go on, go on in thy might; and let no man make thee afraid. love is the law, love under wi a the lost continent by aleister crowley ordo templi orientis p.o box 2303 berkeley, ca 94702 (c) copyright o.t.o. june 21, 1985 e.v. sun in cancer moon in leo an 81 e.n .pa the lost continent* preface last year i was chosen to succeed the venerable k-z--who had it in his mind to die, that is

ALEISTER CROWLEY THE LOST CONTINENT

assed by him. curious survivals of these laws are found in the jewish transcript of the egyptian code, which they, being a slave race, interpreted in the reverse manner "thou shalt not make any graven image" every male child on attaining manhood, had a graven image given him to worship, a miracle-working image, whose principle exploits he would tattoo upon it "remember the sabbath day and keep it holy" the atlantean kept one day in seven for all purposes unconnected with his principle task "thou shalt not commit adultery" though the atlanteans married, intercourse with the wife was the only act forbidden "honour thy father and thy mother" on the contrary, they worshipped their children, as if to say "this is the god whom i have made in my own likeness" similarly, there is one exception and

e magicians could devise, continued to smile. this smile never left them during life, and the conscious superiority of it was so irritating, and so contrary to the harmony of life in atlas that the women were killed, and their companions for the future forbidden to approach the atla. whatever theories as to its nature may have been formed by the magicians were upset by a famous experiment. a most holy high priest, a man who at puberty had insisted on immediate marriage with all the women of his house, a magician who had formed four new compounds of zro, and discovered how to pass matter through matter, was honoured by the great death. on reaching the last corridor, where the concentrated spirals of zro vapour whirled up into the presence of atla, he bade farewell to the appointed listeners

o represented an idea or group of ideas on all sorts of planes. it would have been quite possible to discuss dressmaking in terms of pure number. to give an example of the way in which their minds thought, consider the number three. three, in so far as it gives the first plane figure, suggests superficies; with regard to the dimensions of space, solidity. three itself is therefore 'that ineffably holy thing in which the superficies is the solid. of course hundreds of other ideas must be added to this; and to grasp and harmonize them all in one colossal supra-rational idea was the constant task of every mathematician. the upshot of this was that all numbers above 33 were regarded as spurious, illusionary; they had no real existence of their own; they were temporary compounds, unreal in very

hen from our bride that waits for us in the nuptial chamber, green in the green west, blue in the blue east, exalted above our father in the even and in the morn, spring forth our heirs and our hosts, to greet us in the darkness. dim-glimmering are our gardens in the light of the seed of light; they are peopled with shadows; they take form; they are as serpents, they are as trees, they are as the holy zcrra, they are as all things straight or curved, they are winged, they are wonderful. with us do they work, and that which was but one in seven, and that which was two is become eleven! with us do they work, and give us of the draught miraculous; us do they instruct in magic, and feed us the delicate food. let us call forth them that are within us, that they that are without may enter in, as

en! with us do they work, and give us of the draught miraculous; us do they instruct in magic, and feed us the delicate food. let us call forth them that are within us, that they that are without may enter in, as it was made manifest by him that maketh secret" this passage, not devoid of a rude eloquence, makes clear what was held in exoteric circles. for in atlas the poet was not as in england a holy and exalted being, one set apart for his high calling, throned in the hearts of the people, cherished by kings and nobles, one on whom no wealth and honour are too great to shower, but one of the people themselves, of no greater con sequence than any other. every man was an artist in so far as he was a man; and every man being equally so in nature, whether so in achievement or not mattered no

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ey are in a variety of hands, sometimes missing altogether. the accuracy of these interpolations is very high, but not certain. l i b e r a l vel l e g i s sub figura ccxx as delivered by (lxxviii) xciii unto dclxvi with a commentary by t h e b e a s t- to mega therion 666 (part i, comment to chapter i) copyright (c) o.t.o. in the first edition this book is called l. l is the sacred letter in the holy twelve-fold table which forms the triangle that stabilizes the universe. see "liber 418. l is the letter of libra, balance, and 'justice' in the taro. this title should probably be "al "el, as the 'l' was heard of the voice of aiwaz, not seen "al" is the true name of the book, for these letters, and their number 31, form the master key to its mysteries. in order that the ethical and philosoph

icating them in verbal form, and of the necessity of proving to the student that the author of the book is possessed of knowledge beyond any yet acquired by man. the first chapter al i,1 "had! the manifestation of nuit" the old comment 1. compare ii.1, the complement of this verse. in nu is had concealed; by had is nu manifested. nu being 56 and had 9, their conjunction results in 65, adonai, the holy guardian angel. also hoor, who combines the force of the sun with that of mars. adonai is primarily solar, but 65 is a number sacred to mars. see the "sepher sephiroth ,and "the wake world" in "know om pax" for further details on 65. note moreover, the sixty-five pages of the ms. of liber legis. or, counting nv 56, had 10, we get 66, which is (1-11. had is further the centre of the key-word a

iber lxv. equally, every woman who acts positively from awareness of her identity would qualify for "center outwards "soul" and "male" in this sense. what crowley identified as sex-linked may better be considered as modality linked, with the sexual linkage as much an accident of culture as anything else. al i,4 "every number is infinite; there is no difference" the new comment this is a great and holy mystery. although each star has its own number, each number is equal and supreme. every man and every woman is not only a part of god, but the ultimate god "the centre is everywhere and the circumference nowhere. the old definition of god takes new meaning for us. each one of us is the one god. this can only be understood by the initiate; one must acquire certain high states of consciousness

ee ii, 8. aiwass is called the minister of hoor-paar-kraat, the god of silence; for his word is the speech of the silence. the new comment aiwass is the name given by ouarda the seer as that of the intelligence communicating. see note to title. hoor-paar-kraat or harpocrates, the "babe in the egg of blue, is not merely the god of silence in a conventional sense. he represents the higher self, the holy guardian angel. the connexion is with the symbolism of the dwarf in mythology. he contains everything in himself, but is unmanifested. see ii:8. he is the first letter of the alphabet, aleph, whose number is one, and his card in the tarot is the fool, numbered zero. aleph is attributed to the "element (in the old classification of things) of air. now as "one" or aleph he represents the male p

ed as complementary, as two equivalent to naught "divided for lvoe's sake, for the chance of union- had enjoyed them in the form of a beast, bird, or what not; while later mary attributed her condition to the agency of a spirit- spiritus, breath, or air- in the shape of a dove. but the "small person" of hindu mysticism, the dwarf insane yet crafty of many legends in many lands, is also this same "holy ghost, or silent self of a man, or his holy guardian angel. he is almost the "unconscious" of freud, unknown, unaccountable, the silent spirit, blowing "whither it listeth, but thou canst not tell whence it cometh or whither it goeth. it commands with absolute authority when it appears at all, despite conscious reason and judgment. aiwass is then, as this verse 7 states, the "minister" of thi

ALEISTER CROWLEY THE OTO GNOSTIC MASS

on each side of it should be a pillar or obelisk, with countercharges in black and white. below it should be the dais of three steps, in black and white squares. above it is the super-altar, at whose top is the st^ele of revealing in reproduction, with four candles on each side of it. below the st^ele is a place for the book of the law, with six candles on each side of it. below this again is the holy graal, with roses on each side of it. there is room in front of the cup for the paten. on each side beyond the roses are two great candles. all this is enclosed within a great veil. forming the apex of an equilateral triangle whose base is a line drawn between the pillars, is a small black square altar, of superimposed cubes. taking this altar as the middle of the base of a similar and equal

rnal motion, source of light, source of life, let thy perpetual radiance hearten us to continual labour and enjoyment; so that as we are constant partakers of thy bounty we may in our particular orbit give out light and life, sustenance and joy to them that revolve about us without diminution of substance or effulgence for ever. the people: so mote it be. the lord the deacon: lord secret and most holy, source of life, source of love, source of liberty, be thou ever constant and mighty within us, force of energy, fire of motion; with diligence let us ever labour with thee, that we may remain in thine abundant joy. the people: so mote it be. the moon the deacon: lady of night, that turning ever about us art now visible and now invisible in thy season, be thou favourable to hunters, and lover

us. at ordinary mass it is only necessary to commemorate those whose names are italicized, with wording as is shown) laotze and siddartha and krishna and tahuti, mosheh, dionysus, mohammed and to mega therion, with these also hermes, pan, priapus, osiris and melchizedek, khem and amoun and mentu, heracles, orpheus and odysseus; with vergilius, catullus, martialis, rabelais, swinburne, and many an holy bard; apollonius tyanaeus, simon magus, manes, pythagoras, basilides, valentinus, bardesanes and hippolytus, that transmitted the light of the gnosis to us their successors and their heirs; with merlin, arthur, kamuret, parzival, and many another, prophet, priest and king, that bore the lance and cup, the sword and disk, against the heathen; and these also, carolus magnus and his paladins, wi

hou, centre and secret of the sun, thou, hidden spring of all things known and unknown, thou aloof, alone, thou, the true fire within the reed brooding and breeding, source and seed of life, love, liberty, and light, thou beyond speech and beyond sight, thee i invoke, my faint fresh fire kindling as mine intents aspire. thee i invoke, abiding one, thee, centre and secret of the sun, and that most holy mystery of which the vehicle am i. appear, most awful and most mild, as it is lawful, in thy child! the chorus: for of the father and the son the holy spirit is the norm; male-female, quintessential, one, man-being veiled in woman-form. glory and worship in the highest, thou dove, mankind that deifiest, being that race, most royally run to spring sunshine through winter storm. glory and worsh

ttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee' egyptian pronunciation is hotly disputed. i suggest either studying it yourself or taking consonants as in english and``ah' for a``eh' for e``ee' for i, and``oo' for u. for a critical analysis of this text that includes modern transliterations, see the holy books of thelema (york beach, me: weiser, 198 a 30 the animal soul cpn 10 xx 300 sh c 31 xxi 400 th t 32 t 32 bis c 31 bis 5 the temple of solomon the king (continued) great as were frater p. s accomplishments in the ancient sciences of the east, swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in lifetime, satisfied as himself was in a sens

ALEISTER CROWLEY THE QABALAH

e most high? on the astral plane, its phantoms are easily governed by the pentagram, the elemental weapons, the robes, the god-forms, and such childish toys. we set phantoms to chase phantoms. we make our scin-laeca1 pure and hard and glittering, all glorious within, like the veritable daughter of the king; yet she is but the king s daughter, the nephesch adorned: she is not the king himself, the holy ruach or mind of man. as as we have seen in our chapter on yoga,2 this mind is a very aspen; and as we may see in the last chapter of captain fuller s star in the west, this mind is a very cockpit of contradiction. what then is the standard of truth? what tests shall we apply to revelation, when our tests of experience have been found wanting? if i must doubt my eyes that have served me (well

whose results are limpid as the divine water, all-embracing as the divine air, and solid as the divine earth. truth is the source, and economy the course, of that marvellous stream that pours its living waters into the ocean of apodeictic certainty, the truth that is infinite in its infinity as the primal truth which which it is identical is infinite in its unity. need we say that we speak of the holy qabalah? o science secret, subtle, and sublime, who shall name thee without veneration, without prostration of soul, spirit, and body before thy divine author, without exaltation of soul, spirit, and body as by his favour they bathe in his lustral and illimitable light? it must first here be spoken of the exoteric qabalah to be found in books, a shell of that perfect fruit of the tree of life

much as negative existence is a subject incapable of definition, as i have before shown, 11 it is rather consideed by the qabalists as depending back from the number of unity than as a separate consideration therefrom; wherefore they frequently apply the same terms and epithets indiscriminately to either. such epithets are the concealed of the concealed, the ancient of the ancient ones, the most holy ancient one &c. i must now explain the real meaning of the terms sephira and sephiroth. the first is singular, the second is plural. the best rendering of the word is numerical emanation. there are ten sephiroth, which are the most abstract forms of the ten numbers of the decimal scale i.e. the numbers 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. therefore, as in the higher mathematics we reason of numbers

ncy added to a masculine idea, and thereby capable of producing an offspring. now, we hear much of the father and the son, but we hear nothing of the mother in the ordinary religions of the day. but in the qabalah we find that the ancient of days conforms himself simultaneously into the father and the mother, and thus begets the son. now, this mother is elohim. again, we are usually told that the holy spirit is masculine. but the word jwr, ruach, spirit, is feminine, as appears from the following passage of the sepher yetzirah \yyj \yhla rwr tja, achath (feminine, not achad, masculine) ruach elohim chayyim: one is is she the spirit of the elohim of life. 11 in passages mercifully omitted by crowley from the present article t.s. 12 given the timescales involved it is prima faci far more lik

niting sephiroth occupy the centre. this is the qabalistical tree of life, on which all things depend. there is considerable analogy between this and the tree yggdrasil of the scandinavians. i have already remarked that there is one trinity which comprises all the sephiroth, and that it consists of the crown, the king, and the queen (in some senses this is the christian trinity of father, son and holy spirit, which in their highest divine nature are symbolized by the first three sephiroth, kether, chokmah, and binah) it is the trinity which created the world, or, in qabalistic language, the universe was born from the union of the crowned king and queen. but according to the qabalah, before the complete form of the heavenly man (the ten sephiroth) was produced, there were certain primordial

ALEISTER CROWLEY THE SWORD OF SONG

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

legal term for defendant. a romany word for woman. the rev. j. bowley. the conversation described actually occurred in mr. gerald kelly s studio in paris. ascension day 11 lord george sanger* on the unknowable. how the creatures talk. he tells me when i cite the fall 220 but those are legends after all. he has a hundred hills45 to lie in, but finds no final ditch46 to die in. samuel was man; the holy spook did not dictate the pentateuch. 225 with cunning feint he lures me on to loose my pompoms on saint john; and, that hill being shelled, doth swear his forces never had been there. i got disgusted, called a parley, 230 (here comes a white-flag treachery) asked: is there anything you value, will hold to? he laughed, chase me, charlie! but seeing in his mind that i would no be so converted

istranslations from genesis to revelations, 730 but leave me with the flaming star,75 jeheshua (see thou zohar!)76 and thus our formidable pigeon-77 lamb-and-old-gentleman religion fizzles in smoke, and i am found 735 attacking nothing. here s the ground, pistols, and coffee three in one (alas, o rabbi schimeon) but never a duellist no son, no father, and (to please us most) 740 decency pleads no holy ghost! all vanish at the touch of truth, a cobweb trio like, in sooth, the sword of song 24 the reader may hope. summary. reader dismissed to chapel. future plans of poet. jesus dismissed with a jest. the jest. that worthy yankee millionaire, and wealthy nephews, young and fair, 745 the pleasing crawfords! lost! lost! lost !78 the holy spirit, friend! beware! ah! ten days yet to pentecost! co

ah-like, mt. carmel in: all gave me nothing. i slid back 35 to common sense, as reason bids, and hence, my friend, the pyramids. at last i met a maniac with mild eyes full of love, and tresses blanched in those lonely wildernesses 40 where he found wisdom, and long hands gentle, pale olive gainst the sand s amber and gold. at sight, i knew him; swifter than light i flashed, ran to him, and at his holy feet prostrated 45 my head; then, all my being sated with love, cried master! i must know. already i can love. e en so. the sage saluted me ram, ram,9 lmba p'av ki b'i dam, 50 jani yh sb se m zikl kam he, vah zavaz, t mhar nam istarae< me< sine se iloa he, hmare pas aap cele, hm dva$ ic a ke vaste deeternity, your holiness the guru swami* thus

-known advertisment, hence who s griffiths= safe. the sword of song 30 our logical method. classical allusion, demonstrating erudition of poet. whether or not spirit and matter are distinct, let us investigate the fundamental necessities of thought. impermanence of the soul. why, in a word, i seek to gain a different knowledge. why retain 190 the husk of flesh, yet seek to merit the influx of the holy spirit? and, swift as caddies pat and cap a tee, gain the great prize all mortals snap at, he- roic guerdon of srotapatti ?35 195 with calm and philsophic mind, no fears, no hopes, devotions blind to hamper, soberly we ll state the problem, and investigate in purely scientific mood 200 the sheer ananke of the mind, a temper for our steel to find whereby those brazen nails subdued against our

ALEISTER CROWLEY EQ I 1

re imperfect has become the religion. 9 finally, it may be, the external form has entirely parted from its inner truth, so that ceremonial observances without soul or life have remained alone. in the midst of all this, truth reposes inviolable in the inner sanctuary. faithful to the spirit of truth, the members of the interior order live in silence, but in real activity. yet, besides their secret holy work, they have from time to time decided upon political strategic action. thus, when the earth was night utterly corrupt by reason of the great sorcery, the brethren sent mohammed to bring freedom to mankind by the sword. this being but partially a success, they raised up one luther to teach freedom of thought. yet this freedom soon turned into a heavier bondage than before. then the brethre

malice to penetrate these great mysteries; all is indecipherable to him who is not ripe; he can see nothing, read nothing in the interior. he who is fit is joined to the chain, perhaps often where he though least likely, and at a point of which he knew nothing himself. to become fit should be the sole effort of him who seeks wisdom. but there are methods by which fitness is attained, for in this holy communion is the primitive storehouse of the most ancient and original science of the human race, with the primitive mysteries also of all science. it is the unique and really illuminated community which is absolutely in possession of the key to all mystery, which knows the centre and source of all nature. it is a society which unites superior strength to its own, and counts its members from

o the beasts! give thy spirit to the priests! break in twain the hazel rod on the virgin lips of god! tear the rosy cross asunder! shatter the black bolt of thunder! such the swart ensanguine kiss of the resolute abyss" wonder-weft the wizard heard this intolerable word. smote the blasting hazel rod on the scarlet lips of god; trampled cross and rosy core; brake the thunder-tool of thor; meek and holy acolyte of the priestly hells of spite, sleek and shameless catamite of the beasts that prowl by night! like a star that streams from heaven through the virgin airs light-riven, from the lift there shot and fell an admirable miracle. 41 carved minute and clean, a key of purest lapis-lazuli more blue than the blind sky that aches (wreathed with the stars, her torturing snakes, for the dead god

knew now, he knew! and a great loathing mingled with his lust. long did they struggle; at last he got the upper, and with all his weight above her drove down his fingers in her neck. she gave one gasping cry- a cry of many devils in hell- and died. he was alone. he had slain the succubus, and absorbed it. ah! with what force and fire his veins roared! ah! how he leapt from the bed, and donned the holy robes. how he invoked the god of vengeance, horus the mighty, and turned loose the avengers upon the black soul that had sought his life! at the end he was calm and happy as a babe; he returned to bed, slept easy, and woke strong and splendid* night after night for ten nights this scene was acted and re-acted: always identical. on the eleventh day he received a postcard from hypatia gay that

? shall we say "there is god? what, in the devil's name, is god? if (with moses) we picture him as an old man showing us his back parts, who shall blame us? the great question 119 "any" question is the great question- does indeed treat us thus cavalierly, the disenchanted sceptic is too prone to think! well, shall we define him as a loving father, as a jealous priest, as a gleam of light upon the holy ark? what does it matter? all these images are of wood and stone, the wood and stone of our own stupid brains! the fatherhood of god is but a human type; the idea of a human father conjoined with the idea of immensity. two for one again! no combination of thoughts can be greater than the thinking brain itself; all we can think of god or say of him, so long as our words really represent though

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pha mu iota sigma, and the third "phi alpha lambda lambda omicron sigma" these are the watery reflexions of the three enthusiasms; those of apollo "dionysys, and aphrodite" the whole star is nechesh and messiach, the name" hb:heh hb:yod hb:heh hb:aleph" joined "with "hb:heh hb:vau hb:heh hb:yod" 7 liber hhh sub figura cccxli. continet capitula tres: mmm, aaa, et sss. i m m m "i remember a certain holy day in the dusk of the year, in the dusk of the equinox of osiris, when first i beheld thee visibly; when first the dreadful issue was fought out; when the ibis-headed one charmed away the strife. i remember thy first kiss, even as a maiden should. nor in the dark byways was there another: thy kisses abide- liber lapidis lazuli. vii. 15, 16. 0. be seated in thine asana, wearing the robe of a

t in the form of an upright egg of blackness; and therein shalt thou abide for a space. 5. when all this is perfectly and easily performed at will, let the aspirant figure to himself a struggle with the whole force of the universe. in this he is only saved by his minuteness. but in the end he is overthrown by death, who covers him with a black cross. 6. so lying, let him aspire fervently unto the holy guardian angel. 7. now let him resume his former posture. two and twenty times shall he figure to himself that he is bitten by a serpent, feeling even in his body the poison thereof. and let each bite be healed by an eagle or hawk, spreading its wings above his head, and dropping thereupon a healing dew. but let the last bite be so terrible a pang at the nape of the neck that he seemeth to di

ings which these shadow forth. herein is silence; for he that hath rightly performed the meditation will understand the inner meaning hereof, and it shall serve as a test of himself and his fellows. 9 9. let him now remain in the pyramid or cone of light, as an egg, but no more of blackness. 10. then let his body be in the position of the hanged man, and let him aspire with all his force unto the holy guardian angel. 11. the grace having been granted unto him, let him partake mystically of the eucharist of the five elements and let him proclaim light in extension; yea, let him proclaim light in extension. ii a a a "these loosen the swathings of the corpse; these unbind the feet of osiris, so that the flaming god may rage through the firmament with his fantastic spear- liber lapidis lazuli

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

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

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s; but by playing child's games with symbols thou shalt never understand. thou hast the signs; thou hast the words; but there are many things that are not in my power, who am but the warden of the 28th aethyr. now my name thou shalt obtain in this wise. of the three angels of the aethyr, thou shalt write the names from right to left and from left to right and from right to left, and these are the holy letters: the first 1, the fifth 2, the sixth 3, the eleventh 4, the seventh 5, the twelfth 6, the seventeenth 7. thus hast thou my name who am above these three, but the angels of the 30th aethyr are indeed four, and they have none above them; wherefore dispersion and disorder. now cometh from every side at once a voice, terribly great, crying: close the veil; the great blasphemy hath been ut

but illusion. truth itself is but illusion. yea, these be the great illusions beyond life and space and time. let thy lips blister with my words! are they not meteors in thy brain? back, back from the face of the accursed one, who am i; back into the night of my father, into the silence; for all that ye deem right is left, forward is backward, upward is downward. i am the great god adored of the holy ones. yet am i the accursed one, child of the elements and not their father. o my mother! wilt thou not have pity upon me? wilt thou not shield me? for i am naked, i am manifest, i am profane. o my father! wilt not thou withdraw me? i am extended, i am double, i am profane. woe, woe unto me! these are they that hear not prayer. it is i that have heard all prayer alway, and there is none to an

ks like that of honorius; but when i would read, the letter that i look at becomes indistinct at once. and now there comes an angel, to hide the tablet with his mighty wing. this angel has all the colours mingled in his dress; his head is proud and beautiful; his headdress is of silver and red and blue and gold and black, like cascades of water, and in his left hand he has a pan-pipe of the seven holy metals, upon which he plays. i cannot tell you how wonderful 32 the music is, but it is so wonderful that one only lives in one's ears; one cannot see anything any more. now he stops playing and moves with his finger in the air. his finger leaves a trail of fire of every colour, so that the whole aire is become like a web of mingled lights. but through it all drops dew (i can't describe these

aethyr that gives this vision, and l is its purity, and n is its energy. now everything is confused, for i invoked the mind, that is disruption. every adept who beholds this vision is corrupted by mind. yet it is by virtue of mind that he endures it, and passes on, if so be that he pass on. yet there is nothing higher than this, for it is perfectly balanced in itself. i cannot read a word of the holy table, for the letters of the table are all wrong. they are only the shadows of shadows. and whoso beholdeth this table with this rapture, is light. the true word for light hath seven letters. they are the same as ararita, transmuted. 34 there is a voice in this aethyr, but it cannot be spoken. the only way one can represent it is as a ceaseless thundering of the word amen. it is not a repeti

y essence, but the form of the god seb in my form. and this is the reason of existence, that in this dance which is delight, there must needs be both the god and the adept. also the earth herself is a saint; and the sun and the moon dance upon her, torturing her with delight. this vision is not perfect. i am only in the outer court of the vision, because i have undertaken it in the service of the holy one, and must retain sense and speech. no recorded vision is perfect, of high visions, for the seer must keep either his physical organs or his memory in working order. and neither is capable. there is no bridge. one can only be conscious of one thing at a time, and as the consciousness moves nearer to the vision, it loses control of the physical and mental. even so, the body and the mind mus

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set out diligently to explore and map these untrodden regions of the mind. surely our adventures may be as exciting as those of cortes or cook! it is for this reason that i invite with confidence the attention of humanity to this record of my journey. but another set of people will find another disappointment. i am hardly an heroic figure. i am not the good young man that died. i do not remain in holy meditation, balanced on my left eyelash, for forty years, restoring exhausted nature by a single grain of rice at intervals of several months. you will perceive in these pages a man with all his imperfections thick upon him trying blindly, yet with all his force, to control the thoughts of his mind, so that he shall be able to say "i will think this thought and not that thought" at any moment

from in october (19- wrote the b.-i-m. in october (19- and obtained the grade of 7 4 received the great initiation in october 19- and, continuing, received in october 19- so then in the last days of september 19- do i begin to collect and direct my thoughts; gently, subtly, persistently turning them one and all to the question of retreat and communion with that which i have agreed to call the holy guardian angel, whose knowledge and conversation i have willed, and in greater or less measure enjoyed, since ten years. terrible have been the ordeals of the path; i have lost all that i possessed, and all that i love, even as at the beginning i offered all for nothing, unwitting as i was of the meaning of those words. i have suffered many and grievous things at the hands of the elements, an

myself and robe myself as laid down in the goetia, taking the violet robe of an exempt adept (being a single garment) wearing the ring of an exempt adept, and that secret ring which hath been entrusted to my keeping by the masters. also i took the almond wand of abramelin and the secret tibetan bell, made of electrum magicum with its striker of human 9 bone. i took also the magical knife, and the holy anointing oil of abramelin the mage. i began then quite casually by performing the lesser banishing ritual of the pentagram, finding to my great joy and some surprise that the pentagrams instantly formulated themselves, visible to the material eye as it were bars of shining blackness deeper than the night. i then consecrated myself to the operation; cutting the tonsure upon my head, a circle

f the body of god, hereby bind myself on behalf of the whole universe, even as we are now physically bound unto the cross of suffering: ii. that i will lead a pure life, as a devoted servant of the order: iii. that i will understand all things: iv. that i will love all things: v. that i will perform all things and endure all things: vi. that i will continue in the knowledge and conversation of my holy guardian angel: vii. that i will work without attachment: 10 viii. that i will work in truth: ix. that i will rely only upon myself: x. that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! all this did i swear and seal with a stroke upon the bell. then i steadily sat down in my asan

ned each to the fourth finger of the proper hand. all my muscles were tightly held; my breath came steady, slow and even through both nostrils; my eyes were turned back, in, up to the third eye; my tongue was rolled back in my mouth; and my thoughts, radiating from that third eye, i strove to shut in unto an ever narrowing sphere by concentrating my will upon the knowledge and conversation of the holy guardian angel. then i struck twelve times upon the bell; with the new month the operation was duly begun. oct. i."the first day" at eight o'clock i rose from sleep and putting on my robe, began a little to meditate. for several reasons the journey and business of the day before, etc. etc. i did not feel fresh. but forcing myself a little i rose 11 and went out to the caf du d me where i too

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rce: ac note= crowley note. weh note= bill heidrick note, etc. descriptions of illustrations are not so identified, but are simply in curly brackets (addresses and invitations below are not current but copied from the original text of the early part of the 20th century* the wild ass i the secret of the house of set is hidden in my sevenfold veil; for i am he that doth beget the rood, and bear the holy graal. yet is my manhood woman-frail, barren my motherhood. they now shall men my mystic mountain scale? these ram's-horn thumbs jut from my brow to push them to the miry slough wherein the foes of set are caught. come, let us pluck the golden bough from the brave tree of life and thought! who heareth naught, he heedeth naught. come, we are safely housed and shrined where subtler images are w

aught, he heedeth naught. come, we are safely housed and shrined where subtler images are wrought than boast the treasuries of mind! 201 ii the secret of the house of set. as a poor pilgrim clambering toils on the slopes, so i to get halidom for my lord the king. faintly and feebly murmuring i uttered the mysterious runes, and bade my body's sleekness sing silky, satanic, subtle tunes. was he not holy? milk of moons were not so pallid as his cheek, and roses of a million junes his mouth left livid. so i seek in all god's seas a tiny creek wherein to moor my shallop. nay! he is a mountain, chill with bleak stark winds of innocence astray! the fearful passion sweeps me away. so with a passionate thrill of fear i creep- like shadows across day! like winter on the expended year- from those col

t, a frozen meer, to those cold knees, a lost lagoon, to that wild woodland, strangely near to the lone tower that tops the moon! 202 verily and amen! unhewn the great grim forest menaces. what gardener may dare to prune those woods to build me palaces? so climb, each ledge an infinite stress, lustful as light, as lechery loth, from the brutality of besz to the plumed perjury of thoth! i held him holy. holier both than aught the bearers of the bier, thoum-aesh-neith and auramoth, saw in the hiding-house of fear. the sorceries that span the sphere, the spells that harness star and sun, i whispered in his siren ear- once, twice, and thrice for every one! once, twice, and thrice- the boon's begun! with four and five and six it stirs: with seven the druid dance is done, and death drives home h

t ribbed the green west dying are dead, o lord of the stars, i come to thee, come to thee crying. the ambrosial moon that arose with breasts slow heaving in splendour drops wine from her infinite snows. ineffably, utterly, tender. 209 o moon! ambrosial moon! arise on my desert of sorrow that the magical eyes of me swoon with lust of rain to-morrow! ages and ages ago i stood on the bank of a river holy and holy and holy, i know, for ever and ever and ever! a priest in the mystical shrine, i muttered a redeless rune, till the waters were redder than wine in the blush of the harlot moon. i and my brother priests worshipped a wonderful woman with a body lithe as a beast's subtly, horribly human. deep in the pit of her eyes i saw the image of death, and i drew the water of sighs from the well o

bical and black to represent the earth element in malkuth; the columns are respectively white and black to manifest eternal balance of the scales of justice. 245 4 hb:yod stands for chokmah, and hb:heh for binah, hb:vau for the rest except malkuth which is the final h. 5 father and (glorified) mother. 6 the theosophical term "higher self" is usually termed in the g. d "genius" abramelin calls it "holy guardian angel "vide" preface. 7 the sephirotic scheme, it will be remembered, is divided into four worlds: atziloth; briah; yetzirah and assiah. each world contains ten 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 orde

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ent; and our two other companions had also made themselves scarce. these black men seemed to be frenzied with pugnacity, a very unusual disposition. after rapidly taking advice of the skull (the two books failing on the matter, i lay down in my usual place, protecting the lofty thoughts from impure contact, resolved to be pierced through and through rather than to let these black devils brush the holy books. to be pierced through could not do me much harm; and the holes would soon be stopped up by the skilful hand of my worthy understudy. evidently my attitude of passive resistance surprised the 374 natives. they gathered around me and began singing a strange "m lop e" one of their chiefs passed his hands over my face, and i became at once unconscious. when i awoke i was still covering the

ore appropriate for the purpose than a little volume of original verses, entitled 'amphora' which messrs. burns and oates are on the point of publishing. the following stanzas from a poem on the nativity will surely be a better recommendation of the book than any words of critical appreciation "the virgin lies at bethlehem (bring gold and frankincense and myrrh) the root of david shoots a stem (o holy spirit, shadow her) she lies alone amid the kine (bring gold and frankincense and myrrh) the straw is fragrant as with wine (o holy spirit shadow her" lieut.-col. gormley writes "the hymns ordinarily used in churches for devotional purposes are no doubt excellent in their way, but it can scarcely be said, in the case of many of them, that they are of much literary merit, and some of them inde

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temple of solomon the king (book ii) 217 amongst the mermaids. by norman roe 335 ave adonai. by aleister crowley 351 the man-cover. by george raffalovich 353 stewed prunes and prism: the tennyson centenary. by a. quiller, jr. 393 illustration the signs of the grades "facing page" 12 editorial it is four hundred and seventy-seven years since the trouble in the monastery. there were assembled many holy men from every part of the civilized world, learned doctors, princes of the church, bishops, abbots, deans, all the wisdom of the world; for the question was important- how many teeth were there in a horse's mouth. for many days the debate swung this way and that, as father was quoted against father, gospel against epistle, psalm against proverb; and the summer being hot, and the shade of the

r, gospel against epistle, psalm against proverb; and the summer being hot, and the shade of the monastery gardens pleasant, a young monk wearied of the discussion, and rising presumptuously among those reverend men, impudently proposed that they should examine the mouth of a horse and settle the question. now, there was no precedent for so bold a method, and we are not to be surprised that those holy men arose right wrathfully and fell upon the youth and beat him sore. having further immured him in a solitary cell, they resumed debate; but ultimately "in the grievous dearth of theological and historical opinion" declared the problem insoluble, an everlasting mystery by the will of god. to-day, their successors adopt the same principles with regard to that darkest of horses, the a. a. they

r man "limpid as crystal. worth a guinea a drop "about what you charge for it" retorted the incensed inhabitant "it looks fairly clear, i admit, in the twilight. but that is not the point. a poison need not cloud water "but" urged the other "one of our directors is a prophet, and he prophesied- clearly, in so many words- that the water would be pure this year. and besides, our first founder was a holy man, who performed a special miracle to make it pure for ever "your evidence is as tainted as your water" replied the now infuriated householder. so off they went to the judge. the judge heard the case carefully "my good friends" said he "you've neither of you got a leg to stand on; for in all you say there is not one grain of proof- the case is dismissed" 7 the water inspector rose jubilant

iciency in this game and that of swindling and blackmail as entitling them to a seat at the round table of the adepts. let us, however that may be, return to our classification. 68 xiv "there is a certain intelligible one whom it becometh you to understand with the flower of mind "having mingled the vital spark, from two according sub- stances, mind and divine spirit, as a third to these he added holy love, the venerable charioteer uniting all things "filling the soul with profound love "the soul of man does in a manner clasp god to herself. having nothing mortal, she is wholly inebriated with god. for she glorieth in the harmony under which the moral body sub- sisteth "as rays of light his locks flow forth, ending in acute points" zoroaster "vedana- pertaining to sensation we may first no

ystics may steer clear of the selfishness, narrowness, and emotionalism, and raise their experience to the type of san n a or even of sankhara. the "bhagavad gita" certainly reaches the latter height- or at least a reflection from that height- at one or two points. we must not omit to attribute to this section the lower aspect of what abramelin the mage calls the knowledge and conversation of the holy guardian angel, another (and less metaphysically pretentious) way of speaking of the "higher self" or "genius" it is indeed but a low aspect, for in truth the phenomenon pertains to vin n anam. yet in simpler souls this peculiar grace condescends- may one say- to this level, just as a father may join in the games of his child, thus gaining its sympathy and confidence as a basis for a higher u

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oil towards the south, and the brazen vessel of milk on the tripod in the midst of the circle. the magus of art silently recites to herself the exhortation of the lords of the key tablet of union,7 afterwards saying silently: i invoke ye, lords of the key tablet of union, to infuse into these elements of water and fire your mystic powers, and to cast into the midst of these opposing elements the holy powers of the great letter shin: to gleam and shine in the midst of the balance, even in the cauldron of art wherein alike is fire and moisture [after the consecration of the water, the magus of waters takes up the cup of water, and scatters water all round the edge of the circle, saying] so first the priest who governeth the works of fire, must sprinkle with the lustral waters of the loud-re

the circle in orderly 4 see "liber o" the equinox, vol. i. no. 2. 5 see spirit table, and the elemental calls of dr. dee, as preserved in the sloane mss. in the british museum: also diagram 67, which is imperfect. 6 see tablet of water, and the elemental calls of dr. dee. 7 the spirit tablet. 8 see "liber o" the equinox, vol. i. no. 2. disposition; and afterwards to consecrate this place with the holy fire. 174 "magus of the fires" mighty magus of art! all thy commands shall be obeyed and all thy desires shall be accomplished [he collects together at the south the incense, oil, charcoal, and magic candle, and performs the lesser banishing ritual of the hexagram at the four quarters; then, extinguishing all lights save one, he performs over these the banishing ritual of the pentagram of fir

all thy desires shall be accomplished [he collects together at the south the incense, oil, charcoal, and magic candle, and performs the lesser banishing ritual of the hexagram at the four quarters; then, extinguishing all lights save one, he performs over these the banishing ritual of the pentagram of fire, saying] i exorcise ye, evil and opposing spirits dwelling in this creature of fire, by the holy and tremendous name of god the vast one, elohim: and in the name of michael, great archangel of fire, that ye depart hence, no longer polluting with your presence the hall of twofold truth [he lights from that one flame the magical candle, and drawing over it the invoking pentagram of spirit active, he cries] bitom!9 [and then, drawing the invoking pentagram of fire, he says] i, in the names

es of bitom and by the names oip teaa pedoce,10 i consecrate thee, o creature of fire, to the service of the works of the magic of light [he lights from the magical candle the eight lamps, and the charcoal for the incense-burners, after which he casts incense on the coals in the censer and passes round the circle censing, saying] and, when after all the phantasms are vanished, 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 the fire [he passes to the centre of the circle and censes towards the four quarters, saying] i consecrate with fire [he resumes his place in the south [chief magus takes fan, and fanning air says] i exorcise thee, creature of air, by these names, that all evil and impure spi

n: strengthen and inspire us in this our operation of the magic of light. let the mystic circumambulation take place in the path of light [assistant magus of art goes first, holding in his left the magic candle, and in his right the sword of art, with which latter he traces in the air the outer limits of the magic circle. all circumambulate thrice. he then, standing at east and facing east, says: holy art thou, lord of the universe! holy art thou, whom nature hath not formed! holy art thou, the vast and the mighty one! lord of the light and of the darkness "chief magus of art" magus of the fires, i command you to perform at the four quarters of the universe the invocation of the forces of mercury by solomon's seal "magus of fire" mighty magus of art, all thy commands shall be obeyed, and a

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s. the slander that i deluded dee is as baseless. again and again i tried to break with him, to show him how utterly unreliable it all was. only his more than paternal 310 kindness for me kept me with him. god rest him; i hear he has been reincarnated as w. t. stead. for one thing i do most seriously take blame, that my training was too strong for my power to receive spiritual truth. for when the holy angels came to instruct me in the great truths, that there is no sin, that the soul passes from house to house, that jesus was but man, that the holy ghost was not a person, i rejected them as false. ah! have i not paid bitterly for the error? still, the incarnation was not all loss; not only did i attain the grade of major adept, but left enough secret knowledge (in an available form) to car

of sleep" conceived in the abyss of a noble mind and brought forth in travail of chaos that hath been stirred by the breath, is one of the finest records of mystical progress that is possible to imagine. i may be biased in my judgment by this fact, that long ago when first my young heart stirred within me at the sound of the trumpet_ perchance of israfel_ and leapt to grasp with profane hands the holy grail, it was to mr. waite that i wrote for instruction, it was from him that came the first words of help and comfort that i ever had from mortal man. in all these years i have met him but once, and then within a certain veil; yet still i can go to his book as a child to his father, without diffidence or doubt; and indeed he can communicate the sacrament, the wafer of his thought, the wine o

ing is lumber and their theories trash. a. c. the "english review" was enlivened in november by a brilliant article on the law of divorce from the fascinating pen of mr. e. s. p. haynes. while sympathising to a large extent with the writer's learned views so lucidly expressed, we are of opinion that there is no middle course between the extreme position of the catholic church, that marriage is so holy a bond that nothing can break it, and to accept and even to encourage fornication rather than tamper with it, and the other extreme of allowing a marriage to determine as soon as the parties desire it, proper provision being of course made for the welfare of any offspring. the problem is really insoluble so long as sexual relations give rise to bitter feeling of any sort. polygamy is perhaps

sunset! i adore thee, evoe! i adore thee, iao! o thou leprous claw of the ghoul, that coaxest the babe from its chaste cradle! i adore thee, evoe! i adore thee, iao! o thou assassin word of law, that art written in ruin of earthquakes! i adore thee, evoe! i adore thee, iao! o thou trembling breast of the night, that gleamest with a rosary of moons! i adore thee, evoe! i adore thee, iao! 67 o thou holy sphinx of rebirth, that crouchest in the black desert of death! i adore thee, evoe! i adore thee, iao! o thou diadem of the suns, that art the knot of this red web of worlds! i adore thee, evoe! i adore thee, iao! o thou ravished river of law, that outpourest the arcanum of life! i adore thee, evoe! i adore thee, iao! o thou glimmering tongue of day, that art sucked into the blue lips of nigh

. now he is dead, like max nordau_ ed] printed by ballantyne& co, limited, london books of interest to occult students strange houses of sleep. by arthur edward waite. with frontispiece portrait of the author. fcap. 4to, parchment gilt. printed at the ballantyne press. 12s. net. limited edition of 250 copies, signed and numbered. part i. shadows of sacraments; part ii. the hidden sacrament of the holy graal. part iii. the poor brother's mass book: containing a method of assisting at the holy sacrifice for children who are not of this world. there is also implied a certain assistance to servers. part iv. the book of the king's dole, and chantry for plain song: a greater initiation "through all one comes in touch with a fine spirit, alive to the glory of the world and all that charms the hea

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5 imperator n.s.f. 5= 6 cancellarius 51. let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was yet unquarried in the distant land? 52. there was also a humming-bird that spake unto the horned cerastes, and prayed him for poison. and the great snake of khem the holy one, the royal uraeus serpent, answered him and said: 53. i sailed over the sky of nu in the car called millions-of-years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father's father; and how shall i give it unto thee? live thou and thy children as i and my fathers have lived, even unto an hundred millions of genera

alf of the circle representing tipheret. this is composed of 26 spikes, black with a hollow flame like a tear-drop extending into each. the bulbs of the flame-drops define an arch. the bottom of the arch is defined by an arc concentric with the tipheret circle, and the edges curve up to meet the edges of the half- glory. the following words are inside this arch "the knowledge& conversation of the holy guardian angel. liber xiii vel graduum montis abiegni a syllabus of the steps upon the path""quote lxv. cap. v. vv. 52-56"1 1 "the probationer" his duties are laid down in paper a, class d. being "without" they are vague and general. he receives liber lxi. and lxv [certain probationers are admitted after six months or more to ritual xxviii] at the end of the probation he passes ritual dclxxi

e meditates upon the diverse knowledge and power that he has acquired, and harmonises it perfectly. further, he lights the magic lamp. at last, ritual viii. admits him to the grade of adeptus minor "the adeptus minor" his duty is laid down in paper f, class d. 7 it is to follow out the instruction given in the vision of the eighth aethyr for the attainment of the knowledge and conversation of the holy guardian angel [note. this is in truth the sole task; the others are useful only as adjuvants to and preparations for the one work. moreover, once this task has been accomplished, there is no more need of human help or instruction; for by this alone may the highest attainment be reached. all these grades are indeed but convenient landmarks, not necessarily significant. a person who had attain

nction is further made between these three dhyanas, and those early visions in which things appear as objective. with these three dhyanas, moreover, are four other of the four elements: and many more. above these is the veil of paroketh. its guardians. the rosy cross lies beyond this veil, and therewith the vision called vishvarupadarshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock_ atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil_ the veil of the abyss. the fatuity of speech. 11 a discussion as to the means by which the vision arises

his own tortures, as all that he loved was torn away. the ordeal of the veil of the abyss; the unbinding of the fabric of mind, and its ruin. the distinction between philosophical credence and interior certitude. sammasati_ the trance wherein the adept perceives his causal connection with the universe; past, present, and future. mastering the reason, he becomes as a little child, and invokes his holy guardian angel, the augoeides. atmadarshana arising is destroyed by the opening of the eye of shiva; the annihilation of the universe. the adept is destroyed, and there arises the master of the temple. the pupil, struck with awe, proclaims his devotion to the master; whereat the latter bids him rather unite himself with the augoeides. yet, following the great annihilation, the adept reappears

ALEISTER CROWLEY EQUINOX EQ I 4 2

88 living tree,dissimilar in shape but similar in substance, and all working for one definite end. thus did frater p. by two years close and unabandoned experiment show, to his own satisfaction, that yoga was nut the art of uniting the mind to a single idea; and that gnana-yoga, raja-yoga, bhakta-yoga and hatha-yoga283 were but one class of methods leading to the same result as attained to by the holy qabalah, the sacred magic, the acts of worship and the ordeals of western ceremonial magic; which again are but subsections of that one art, the art of uniting the mind to a single idea. and, that all these, the union by knowledge, the union by will, the union by love, the union by courage found their vanishing point in the supreme union through silence; that union in which understanding fail

chastity, the symbol, but beyond chastity to the essence itself- namely the atman- adonai. further he proved to his own satisfaction that, though absolute chastity might mean salvation to one man, inducing in the lecherous a speedy concentration, it might be the greatest 284 "shiva sanhita" chap. v, 155. 285 atman, pan, harpocrates, whose sign is silence, etc, etc. see "777. 286 the vision of the holy guardian angel- adonai. 287 equilibrium, silence, supreme attainment, zero. 288 as for women they are considered beyond the possibility of redemption, for in order of re-incarnation they are placed seven stages below a man, three below a camel, and one below a pig. manu speaks of "the gliding of the soul through ten thousand millions of wombs" and if a man steal grain in the husk, he shall be

. like a thick thread of scarlet were her lips, comely was her countenance, most pleasing to the sight was her earthly body, a temptation to the angels her soul. her eyes expressed the infinite sweetness, the love merciful; the pure innocence of the eternal equi-balanced. they were like crystalline drops of dew falling on a perfect rock of carrara marble; eyes that looked upon you and created you holy; eyes clearer than the clearest rivulet, more beautiful than the most royal amethyst; eyes that illuminated the darkest corner of hell; eyes that set the fashion to the stars of the celestial vault of heaven; eyes that were but the imperfect mirror of the soul behind. such was the ten-years-old ljubov of the goodly countenance. when, later on, the usual legend grew around her, it was said tha

307 and, acting upon an impulse, she dropped her eyes in her hand and threw them behind her without a sigh. i picked them up, my friends, while the two children stood, their arms linked together, a sad by resigned expression gradually coming over their faces. ay, i picked them up, but i won't shew them to you, unworthy foxes. and now, lights please. let us take to the ritual. brother h, fill the holy cups. holy be the lamps of joy! holy be the lamps of sorrow! let us enter the ark of increased knowledge" vii a little late one of the disciples inquired of the master "you spoke of a strange sect of self-mutilated followers, o master, what of them "what of them" elph nor repeated "well, they were those who listened to ljubov, and took her word for it- that one sees a better world if one has

enser, rusts in the decadence of its scented memories. the three worms dispose themselves and begin to talk. the little worm which is issuing from her mouth begins "i am her mouth, her beautiful mouth, that sweet frail chalice where her soul delighted to dissolve itself and to lie. that mouth of hers, so nervous, so intimately sensible, that it is pleasant to think of it as the fragile rim of the holy and wonderful amphora of her strange exultant being "i am- since i was fed on them- all that litany of kisses which passion flung like a storm of wet rose-leaves on to her mouth- am, am i not- all those dreams and pale blue shimmering fantasies that love drew like mists out of the hearts of all her lovers to expire in the stained fervour of an instant's rapture "i am- forgive it to me- all th

ALEISTER CROWLEY EQUINOX EQ I 4 3

his castle by severn mouth, and his wife and son are slain. iv. hearing that his fall is to be but the prelude to an attack of camelot, he maketh a desperate night sortie, and will traverse the wilds of wales. v. at the end of his resources among the welsh mountains, he is compelled to put to death his only remaining child. by this sacrifice he saves the world of chivalry. vi. he having become an holy hermit, a certain dwarf, splendidly clothed, cometh to arthur's court, bearing tidings of a questing beast. the knights fail to lift him, this being the test of worthiness. vii. lancelot findeth him upon scawfell, clothed in his white beard. he returneth, and, touching the dwarf but with his finger, herleth him to the heaven. viii. sir palamede, riding forth on the quest, seeth a druid worshi

exultant into fight sir palamede the saracen. now when a year and day are done sir palamedes is aware of blue pavilions in the sun, and bannerets fluttering in the air. forward he spurs; his armour gleams; then on his haunches rears the steed; above the lordly silk there streams the pennon of sir palamede! aflame, a bridegroom to his spouse, he rides to meet with galliard grace some scion of his holy house, or germane to his royal race. 6 but oh! the eyes of shame! beneath the tall pavilion's sapphire shade there sport a band with wand and wreath, languorous boy and laughing maid. and in the centre is a sight of hateful love and shameless shame: a recreant abyssianian knight sports grossly with a wanton dame. how black and swinish is the knave! his hellish grunt, his bestial grin; her tri

ool sweat swimming on her skin! she looks and laughs upon the knight, then turns to buss the blubber mouth, draining the dregs of that black blight of wine to ease their double drouth! god! what a glance! sir palamede is stricken by the sword of fate: his mother it is in very deed that gleeful goes the goatish gait. his mother it his, that pure and pale cried in the pangs that gave him birth; the holy image he would veil from aught the tiniest taint of earth. 7 she knows him, and black fear bedim those eyes; she offers to his gaze the blue-veined breasts that suckled him in childhood's sweet and solemn days. weeping she bares the holy womb! shrieks out the mother's last appeal: and reads irrevocable doom in those dread eyes of ice and steel. he winds his horn: his warriors pour in thousand

ut a rein? 16 who is the naked man that spurs a charger into camelot, his face like christ's? what glory stirs the air around him, do ye wot? sir arthur arms him, makes array of seven times ten thousand men, and bids them follow and obey sir palamede the saracen. 17 vi sir palamede the saracen the earth from murder hath released, is hidden from the eyes of men. sir arthur sits again at feast. the holy order burns with zeal: its fame revives from west to east. now, following fortune's whirling-wheel, there comes a dwarf to arthur's hall, all cased in damnascen d steel. a sceptre and a golden ball he bears, and on his head a crown; but on his shoulders drapes a pall of velvet flowing sably down above his vest of cramoisie. now doth the king of high renown demand him of his dignity. whereat t

ng fortune's whirling-wheel, there comes a dwarf to arthur's hall, all cased in damnascen d steel. a sceptre and a golden ball he bears, and on his head a crown; but on his shoulders drapes a pall of velvet flowing sably down above his vest of cramoisie. now doth the king of high renown demand him of his dignity. whereat the dwarf begins to tell a quest of loftiest chivalry. 18 quod he "by goddes holy spell, so high a venture was not known, nor so divine a miracle. a certain beast there runs alone, that ever in his belly sounds a hugeous cry, a monster moan, as if a thirty couple hounds quested with him. now god saith (i swear it by his holy wounds and by his lamentable death, and by his holy mother's face) that he shall know the beauteous breath and taste the goodly gift of grace who shal

ALEISTER CROWLEY EQUINOX EQ I 4

teeth of the camel? 3. thine arm then serveth thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least action that slippeth from the least of thy fingers. thus bind thyself, and thou shalt be for ever free. iii 0. the ox is thought. man, rule thou thy thought! how else shalt thou master the holy spirit, and answer the high priestess in the middle gateway of the crown? 1. here are practices. each may last for a week or more. alpha. avoid thinking of a definite subject and all things connected with it, and let that subject be one which commonly occupies much of thy thought, being frequently stimulated by sense-perceptions or the conversation of others. 13 beta. by some device, such as

t dog. feareth not the ox the goad of the ploughman? 3. thine arm then serveth thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least thought that ariseth in thy brain. thus bind thyself, and thou shalt be for ever free. 14 2 for instance, let a be a man of strong passions, skilled in the holy qabalah, a vegetarian, and a keen "reactionary" politician. let b be a bloodless and ascetic thinker, occupied with business and family cares, an eater of meat, and a keen progressive politician. let no thought proper to "a" arise when the ring is on the "b" finger, and vice versa. liber a vel armorvm svb figvra ccccxii a. a. publication in class d. imprimatur: d.d.s. 7= 4 praemonstrator o.s

led by horrid visions, when he saw himself the centre of a stage where men and women crowded above, around, and beneath him. they reminded him of the terrible prediction of the french poet, who showed the two sexes dying away, irrevocably parted, la femme ayant gomorrhe et l'homme ayant sodome.2 all the messalines and circes of an impure sex were 33 balancing before him their tempting, repulsive, holy and foul, loose or firm, twin breasts. himself, cloven-hoffed and curl-horned, had to flagellate his own flesh with iron chains, which failed to overcome the moral urtication, as had the repeated physical purgings of his early years. narcissus, in a corner, pale and smiling, urged him to renewed efforts; spirits, both incubi and succubae, thrusting themselves upon him, ate him away. but all t

nce on this nauseous nastiness! the porch. vol i, no. 1. the oversoul. by ralph waldo emerson "the porch" promises to be a delightful addition to our periodical literature. its first number gives in clear type on a nice page the magnificent essay which we all know so well, yet of which we never tire. the one objection to emerson is that he thinks all men know this oversoul. they don't. it's a few holy illuminated men of god, and i hope that this includes john m. watkins. a.c. vol. i, no. 2. june, 1910. a true christian. by jacob boehme. a most exquisite treatise on the life of the soul. boehme is a passive mystic, or quietist, of the very first water; he really perceives the underlying realities of christianity, a religion which is so hidden by mounds of dirt and rubbish that it needs a ve

of mystery and musk! come with me, though weary the way, to bring back his life to the rended clay! see! are not these the hands that wove delight, and these the arms that strove with me? and these the feet, the thighs that were lovely in mine eyes? lo! io lament. i gather in my car thine head, asar. 39 and this- is this not the trunk he rended? but- oh! oh! oh- the task transcended, where is the holy idol that stood for the god of thy queen's beatitude? here is the tent- but where is the pole? here is the body- but where is the soul? nepti, sister, the work is undone for lack of the needed one! lo! i lament. there is no god so far as mine asar! there is no hope, none, in the corpse, in the tomb. but these- what are these that war in my womb? there is vengeance and triumph at last of maat

ALEISTER CROWLEY EQUINOX EQ I 6 2

s the profane hand reacheth to the sacred sand, fire consumes him that his name be forgotten in the land. 5 even as the wicked eye seeks the mysteries to spy, so the blindness of the gods takes his spirit: he shall die. even as the evil priest, poisoned by the sacred feast, changes by its seven powers to the misbegotten beast: even as the powers of ill, broken by the wanded will, shriek about the holy place, vain and vague and terrible: even as the lords of hell, chained in fires before the spell, strain upon the sightless steel, break not fetters nor compel: so be distant, o profane! children of the hurricane! lest the sword of fire destroy, lest the ways of death be plain! so depart, and so be wise, lest your perishable eyes look upon the formless fire, see the maiden sacrifice! so depar

of hell, chained in fires before the spell, strain upon the sightless steel, break not fetters nor compel: so be distant, o profane! children of the hurricane! lest the sword of fire destroy, lest the ways of death be plain! so depart, and so be wise, lest your perishable eyes look upon the formless fire, see the maiden sacrifice! so depart, and secret flame burn upon the stone of shame, that the holy ones may hear music of the sleepless name! holy, holy, holy spouse of the sun-engirdled house, with the secret symbol burning on thy multiscient brows. even as the traitor's breath goeth forth, he perisheth by the secret sibilant word that is spoken unto death. capricornus. brethren, let us awaken the master of the temple [the leader of the chorus "beats the tom-tom, and the other brethren cl

quarius "rises, and" capricornus "returns to his post and lights the lamp" 12 aquarius "and all present dance wildly for joy to the sound of the tom- tom["during the confusion" bro. capricornus emissarius "slips into the temple and hides behind the veil, where he removes his disguise and dons his dancing robe] magister templi. silence["a pause" magister templi. 1. aquarius. 1. magister templi. 1. holy be the lamps of joy! aquarius. holy be the lamps of sorrow! magister templi. let us enter the ark of increased knowledge! capricornus. hail, thou that sittest in the city of the pyramids! aquarius. hail, thou that art encamped upon the great sea! magister templi. hail, brethren! capricornus. master, what is increased knowledge? magister templi. death. aquarius. master, what is the ark thereof

th names divine made us and tortures us; if we must pine, it is to satiate no being's gall. it was the dark delusion of a dream, that living person conscious and supreme, whom we must curse for cursing us with life; whom we must curse because the life he gave could not be buried in the quiet grave, could not be killed by poison or by knife. this little life is all we must endure, the grave's most holy peace is ever sure, we fall asleep and never wake again; nothing is of us but the mouldering flesh, whose elements dissolve and merge afresh in earth, air, water, plants, and other men. we finish thus; and all our wretched race shall finish with its cycle, and give place to other beings, with their own time-doom infinite aeons are our kind began; infinite aeons after the last man has joined t

per spiritum sanctum, amen["she also retires to her place on wheel" maenads. evoe! evoe ho! iacche! iacche! typhon. hail, o dionysus! hail! winged son of semele! hail, o hail! the stars are pale; hidden the moonlight in the vale; hidden the sunlight in the sea. blessed is her happy lot who beholdeth god; who moves mighty-souled without a spot, mingling in the godly rout of the many mystic loves. holy maidens, duly weave dances for the mighty mother bacchanal to bacchus cleave! wave his narthex wand, and leave earthly joys to earth to smother! io! evoe! sisters, mingle in the choir, the dance, the revel! he divine, the spirit single, he in every vein shall tingle. sense and sorrow to the devil! 34 mingle in the laughing measure, hand and lip to breast and thigh! in enthusiastic pleasure gr

ALEISTER CROWLEY EQUINOX EQ I 6

l say "look! he pretends to read this book. but it is unintelligible- it is nonsense" yet he delights in the odyssey, while they read vain and vulgar things. 17. we shall bring you to absolute truth, absolute light, absolute bliss. 6 18. many adepts throughout the ages have sought to do this; but their words have been perverted by their successors, and again and again the veil has fallen upon the holy of holies. 19. to you who yet wander in the court of the profane we cannot yet reveal all; but you will easily understand that the religions of the world are but symbols and veils of the absolute truth. so also are the philosophies. to the adept, seeing all these things from above, there seems nothing to choose between buddha and mohammed, between atheism and theism. 20. the many change and p

ul and joyous; they shall be clothed with victory and splendour; they shall stand upon the firm foundation; the kingdom shall be theirs; yea, the kingdom shall be theirs. in the name of the lord of initiation. amen. 22 liber cheth vel vallvm abiegni svb figvra clvi 23 a. a. publication in class a. imprimatur: n. fra a. a. liber cheth vel vallum abiegni svb figvra clvi 1. this is the secret of the holy graal, that is the sacred vessel of our lady the scarlet woman, babalon the mother of abominations, the bride of chaos, that rideth upon our lord the beast. 2. thou shalt drain out thy blood that is thy life into the golden cup of her fornication. 3. thou shalt mingle thy life with the universal life. thou shalt keep not back one drop. 4. then shall thy brain be dumb, and thy heart beat no mo

s it were a little heap of dust in a sheet that hath four corners, and they shall give it unto the guardians of the abyss. 6. and because there is no life therein, the guardians of the abyss shall bid the angels of the winds pass by. and the angels shall lay thy dust in the city of the pyramids, and the name thereof shall be no more. 25 7. now therefore that thou mayest achieve this ritual of the holy graal, do thou divest thyself of all thy goods. 8. thou hast wealth; give it unto them that have need thereof, yet no desire toward it. 9. thou hast health; slay thyself in the fervour of thine abandonment unto our lady. let thy flesh hang loose upon thy bones, and thine eyes glare with thy quenchless lust unto the infinite, with thy passion for the unknown, for her that is beyond knowledge t

ce, who travellest over the heavens in thy bark at the midnight hour of the sun. tahuti standeth in his splendour at the prow, and ra-hoor abideth at the helm. hail unto thee from the abodes of evening. 5. and after each of these invocations thou shalt give the sign of silence, and afterwards thou shalt perform the adoration that is taught thee by thy superior. and then do thou compose thyself to holy meditation. 6. also it is better if in these adorations thou assume the god-form of whom thou adorest, as if thou didst unite with him in the adoration of that which is beyond him. 7. thus shalt thou ever be mindful of the great work which thou hast undertaken to perform, and thus shalt thou be strengthened to pursue it unto the attainment of the stone of the wise, the summum bonum, true wisd

on and an aeon. but thou givest not thy sap; thou fallest not. 6. only in the end shalt thou give up thy sap when the great god f. i. a. t. is enthroned on the day of be-with-us. 7. for two things are done and a third thing is begun. isis and osiris are given over to incest and adultery. horus leaps up thrice armed from the womb of his mother. harpocrates his twin is hidden within him. set is his holy covenant, that he shall display in the great day of m. a. a. t, that is being interpreted the master of the temple of a. a, whose name is truth. 35 8. now in this is the magical power known. 9. it is like the oak that hardens itself and bears up against the storm. it is weather-beaten and scarred and confident like a sea-captain. 10. also it straineth like a hound in the leash. 11. it hath pr

ALEX SANDERS THE KING OF THE WITCHES

entacle, at h.uuc, censer, watchtower and th e key 'l solo",o" insid e the ci rcle, wa tc hed h y alex aiiii ot lu-r wi tches, ma xin e po int s he r sword to the hra ss urn, the sym bo lic g u.lrd ian of th e wa tch tower ale x hon ours th e goddess h y kn eelin g he(,re ma xin e, his high pri estess, his hand s looped in her gi rd le prq,a ral ory 10 rem o vin g th e robe 'you shall pray to the holy angel that he may deign to sign or write upon a small square or plate of silver which you shall have made for this purpose' he used the silver back of a hunter watch given him years ago by his mother. acquiring the equipment meticulously detailed in the book was but part of the performance; for eleven months he had to perform daily rituals. if you be your own master as far as lieth in your pu

your own master as far as lieth in your purpose, free yourselfofallyour business and quit all mundane and vain company and conversation, leading a life tranquil, solitary and honest. if aforetimes you have been a wicked,debauched, avaricious, luxurious and proud man, leave and flee from all these vices, consider that this was one of the principle reasons why abraham, moses, david, john and other holy men retired into desert places until they had acquired this holy science and magic. alex had to manage all this outside working hours. the house in which he lived had no bathroom and as the abramelin instructions demanded daily ritual bathing, he had to buy himself a tin bath. his bathwater had to be emptied so that no other person touched it, which meant frequent trips to the lavatory in the

rth, keeper and guardian of the lungs, with the casting of the sacred salt, fertilize.and sanctify this sacred. ground with thy being, so that we may be strong in all things. lord qebehsenuf, royal son of horus, air god and lord of the west, keeper and guardian of the intestines, with the disturbance of the air with. this music descend from thy cardinal point, purify and sanctify the area of this holy sanctum. lord duamutef, royal son of horus, pire god and lord of the east, keeper and guardian ofthe stomach, with the burning of the ritual fire before the great mother isis, the all-consuming element, sanctify and purify this.sanctum from all.violations. lord imset, royal son of horus, water god and lord of the south, keeper and guardian of th liver, with the sprinkling of this. sacred wate

royal son of horus, pire god and lord of the east, keeper and guardian ofthe stomach, with the burning of the ritual fire before the great mother isis, the all-consuming element, sanctify and purify this.sanctum from all.violations. lord imset, royal son of horus, water god and lord of the south, keeper and guardian of th liver, with the sprinkling of this. sacred water sanctify. and .deanse this holy.sanctum of all its impurities and the vanities of men. cladinwhiterobes which opened down the front, andwith feetbare. they burnt kyphi--incense--during the rites. on the third day, they.prayed to the goddessisis, the earth mother: 0, aset, dark and mighty mother, thou who didst freesethan from his.bondage, thy secret is known to me, therefore bring me that which i desire. now-beholdatmy comm

of both the god and the goddess be on all who break them. 138. remember the art is the secret of the gods and may only be used in earnest and never for show or vainglory. 139. magicians and christians may taunt us saying 'you have no power, show us your power. do magic before our eyes, then only will we believe' seeking to cause us to betray the art before them. 140. heed them not, for the art is holy and may only be used in need, and the curse of the gods be on any who break this law. 141. it ever be the way with women and with men also, that they ever seek new love. 142. nor should we reprove them for this. 143. but it may be found a disadvantage to the craft. 144. and so many a time it has happened that a high priest or a high priestess, impelled by love, hath departed with their love

ALEXANDRIAN BOOK OF SHADOWS OCCULT

and the goddess be on all who break them. 137. use of the art remember the art is the secret of the gods and may only be used in earnest and never for show or vainglory. 138. magicians and christians may taunt us saying "you have no power, show us your power. do magic before our eyes, then only will we believe" seeking to cause us to betray the art before them. 139. heed them not, for the art is holy and may only be used in need, and the curse of the gods be on any who break this law. 140. resignations 141. it ever be the way with women and with men also, that they ever seek new love. 142. nor should we reprove them for this. 143. but it may be found a disadvantage to the craft. and so many a time it has happened that a high priest or a high priestess, impelled by love, hath departed with

eapon to be consecrated and passes it through the imcense smoke and replaces it on the pentacle. both lay their right hands upon the weapon and press down, saying: both: i conjure thee, o sword (athame, by these names, abrahach, abrach, abracadabra, that thou servest me for a strength and defence in all magical operations against all mine enemies, visible and invisible. i conjure thee anew by the holy name aradia and by the holy name cernunnos; i conjure thee, o sword (athame, that thou servest me for a protection in all adversities; so aid me now! again the man asperges, and the woman censes, and the weapon is returned to the pentacle, saying: both "i conjure thee, o sword (athame) of steel, by the great gods and gentle goddesses, by the virtue of the heavens, of the stars and of the spir

and has all the powers of the magic sword, next i present the white-hilted knife. its use is to form all instruments used in the art. it can only be used in a magic circle, next i present the wand. its use is to call up and control certain angels and genii to whom it would not be meet to use the magic sword, next i present the cup. this is the vessel of the goddess, the cauldron of cerridwen, the holy grail of immortality. from this we drink in comradeship, and in honour of the goddess, next i present the pantacle. this is for the purpose of calling up appropriate spirits, next i present the scourge. this is the sign of power and domination. it is also used to cause purification and enlightenment. for it is written 'to learn you must suffer and be purified' art thou willing to suffer to le

ds his arms, then taking up the cable-tow, leads him once about the circle. hp kneels facing altar. scourge. hp rises and is unbound whereupon he binds hps as she bound him, leads her about the circle and scourges her as she kneels before the altar. hps rises and hp takes her by the cable-tow to each quarter in turn, saying: hp: hear ye, mighty ones of the east [s, w, n: the twice consecrated and holy n, high priestess and witch queen [high priest and magus, is properly prepared, and will now proceed to erect the sacred altar./font> hp unties hps and says: hp: now again i must beg purification. hps binds him, leads him about the circle and scourges him kneeling before the altar, as before. he stands and is unbound and says: hp: now i must reveal a great mystery, hps stands vefore altar in

flower and fruit, do we invoke thee, o queen of space, o dew of light, continuous one of the heavens [kiss] let it be ever thus, that men speak not of thee as one, but as none; and let them not speak of thee at all, since thou art continuous. for thou art the point within the circle [kiss] which we adore [kiss] the fount of life without which we would not be [kiss] and in this way are erected the holy twin pillars [kiss breasts, left then right] in beauty and in strength were they erected, to the wonder and glory of all men [if the great rite is to be actual, non-participants leave, sealing gate behind] hp: o secret of secrets, that art hidden in the being of all lives, not thee do we adore, for that which adoreth is also thou. thou art that, and that am i [kiss] i am the flame that burns

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

e have one aspect of the threefold nature of god, intelligence demonstrating through the atom; and through the form we have the love, or attractive quality manifesting. this can also be expressed in the recognition that in these two aspects of the central divine life you have the third person of the logoic trinity co-operating with the second; you have the intelligent activity of divinity, or the holy spirit aspect, working in connection with the second aspect, or the son, who is the builder of forms. this is brought out in an interesting manner in proverbs viii. where wisdom cries aloud (wisdom in the old testament representing the christ aspect, and after pointing out that he was with god before ever there was creation, goes on to say that when "he appointed the foundations of the earth

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

human and solar copyright 1998 lucis trust chart the seven planes of our solar system, the constitution of man the constitution of man, as considered in the following pages, is basically threefold, as follows: i. the monad, or pure spirit, the father in heaven. this aspect reflects the three aspects of the godhead: 1. will or power..the father. 2. love-wisdom..the son. 3. active intelligence..the holy spirit. and is only contacted at the final initiations, when man is nearing the end of his journey and is perfected. the monad reflects itself again in ii. the ego, higher self, or individuality. this aspect is potentially 1. spiritual will..atma. 2. intuition..buddhi, love-wisdom, the christ principle. 3. higher or abstract mind..higher manas. the ego begins to make its power felt in advance

deduce, held latent certain faculties that were forced to demonstrate in a peculiar way, under the law of cause and effect, as does all else in the universe (b) all manifestation is of a septenary nature, and the central light which we call deity, the one ray of divinity, manifests first as a triplicity, and then as a septenary. the one god shines forth as god the father, god the son, and god the holy spirit, and these three are again reflected through the seven spirits before the throne, or the seven planetary logoi. the students of occultism of non-christian origin may call these beings the one ray, demonstrating through the three major rays and the four minor, making a divine septenary. the synthetic ray which blends them all is the great love-wisdom ray, for verily and indeed "god is l

the great religions of the east, with the later development of the christian faith in all its many branches, may mutually benefit each other. thus eventually it is hoped one great universal church may come into being. the master jesus, who is the focal point of the energy that flows through the various christian churches, is at present living in a syrian body, and dwells in a certain part of the holy land. he travels much and passes considerable time in various parts of europe. he works specially with masses more than with individuals, though he has gathered around him quite a numerous body of pupils. he is upon the sixth ray of devotion, or abstract idealism, and his pupils are frequently distinguished by that fanaticism and devotion which manifested in earlier christian times amongst th

sing that form. these sounds grow out of the other group and affect inferior groups or kingdoms, if the word "inferior" may be used in connection with any department of divine manifestation. for instance, the human kingdom (the fourth creative hierarchy) was produced by a triple aum sounded in a particular key by the three persons of the trinity in unison, god the father, god the son, and god the holy spirit, or shiva, vishnu, and brahma. this sound is still going forth; the interplay and interblending of the many tiny notes of each human being produces a great united sound which can be heard in the high places and which, in its turn, is having a definite effect upon the animal kingdom. it is one of the factors which produces animal forms, both for human and animal occupation, for it must

ork. these formulas are based upon nine symbols which are now recognised: 1. the cross in its varying forms. 2. the lotus. 3. the triangle. 4. the cube. 5. the sphere and the point. 6. eight animal forms, the goat, the bull, the elephant, the man, the dragon, the bear, the lion, and the dog. 7. the line. 8. certain signs of the zodiac, hence the need for the study of astrology. 9. the cup, or the holy grail. all these symbols allied, interwoven, or taken in part, are combined to express one or other of the seven secrets. the initiate has to recognise them by sight as well as to hear them, and by an effort of the will to imprint them irrevocably upon his memory. this he is aided to do in three ways: first, by a long prior training in observation; this can be begun here and now by all aspira

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

oint of conscious life. we are dealing only with matter and latent heat, with the result produced by rotary movement of radiatory heat and the consequent interplay of bodies atomic. we are therefore dealing with the point we set out to consider while studying our fifth division, motion in the sheaths. 4. the circle divided into four. this is the true circle of matter, the equal armed cross of the holy spirit, who is the personification of active intelligent matter. this shows the fourth dimensional quality of matter and the penetration of the fire in four directions, its threefold radiation being symbolised by the triangles formed by the fourfold cross. this portrays the fourfold revolution of any atom. by this is not meant the ability of any atom to make four revolutions, but the fourth d

holds the same relation to the human kingdom as the dense physical body does to the seven principles and still finds its connecting link with man through the close correspondence between their bodies of objectivity. 2. the animal kingdom is the third of the kingdoms and is (from the esoteric point of view and as regards its relation to mankind) the mother aspect, prior to the overshadowing by the holy spirit, the manas aspect. think out this resemblance, and trace the analogy between the cosmic mother, the systemic mother, and the same mother aspect as seen in the animal kingdom as a basis for the evolution of man. each of the kingdoms of nature acts as the mother to the succeeding one in the evolutionary process. any group, which may be under consideration, should in due course of evoluti

his self-consciousness, and it is their action upon the negative aspect which produces the human ego (on a large scale, viewing them in their totality as cosmic force; it is their action upon the negative or mother aspect which, on cosmic levels, produces that self-conscious unity, a solar logos, functioning through his physical vehicle. from the christian standpoint, the greater builders are the holy spirit, or force overshadowing and fecundating matter, whilst the negative or lesser builders correspond to the virgin mary. the lunar pitris, and lesser builders from the systemic point of view find their fullest expression in the animal kingdom. when they, as the initiatory impulse, had produced animal man they had performed their prime function, and just as (on a smaller scale and in conne

re negative and positive to each other. this centre is to be found in some form or other in all sentient beings and upon it largely depends: a. consciousness at one of its seven stages. b. continuity of existence. c. perpetuation of species or reproduction on some or other of the planes. it might be of interest here to note that this centre is literally a fourfold radiation, and the "cross of the holy spirit" the equal armed cross, is its symbol. this four-petalled lotus is the result of evolution. in the first kingdom of nature, the mineral, through which a specific entity is manifesting, this centre is a unity on etheric levels, for only one petal is to be seen. in the vegetable kingdom, viewing it as the expression of a great existence, two petals are becoming active. in the third kingd

ll the ability to function as a self-conscious unit, that entity we call man.37(207) mahadeva sits at the heart, surya or vishnu reveals him in his essence as the wisdom of love and the love of wisdom, and brahma, the creative logos makes that revelation possible. the father in heaven is to be revealed through the christ, the son, by the method of incarnation made possible through the work of the holy spirit. all this has been brought about by the sacrifice and instrumentality of certain cosmic entities who "offer themselves" up in order that man may be. from their very essence, they give out that which is needed to produce the individualising principle, and that which we call "self-consciousness" and thus enable the divine spirit to enter into fuller life by means of limitation by form, b

ALICE A BAILEY05 THE LIGHT OF THE SOUL

osmic christ, resplendent in the heart of each of us. the word "heart" is- 30- the light of the soul copyright 1998 lucis trust here used in its occult connotation. the following correspondences may be found illuminating and should be studied with care. aspect quality centre macrocosm spirit. father. monad. will. head. central spiritual sun. soul .s on .e go .l ove. heart. heart of the sun. body. holy spirit. personality. active intelligence. throat. physical sun. ishvara is the second aspect, and therefore the real meaning of this sutra is that through intense devotion to, and love of ishvara, the christ in manifestation, that christ or soul may be contacted or known. ishvara is god in the heart of every child of god; he is to be found in the cave of the heart; he is to be reached through

nature. this is the word or the sound of all forms existing in physical plane substance, and as is usually known, it is sounded on the fundamental note "fa" it is a note with which the white occultist has nothing to do, for his work is concerned not with the increase of tangibility but with the demonstration of the subjective or the intangible. this is the word of the third aspect, the brahma or holy ghost aspect. ii. the sacred word. this is the word of glory, the aum. this is the pranava, the sound of conscious life itself as it is breathed forth into all forms. it is the word of the second aspect, and just as the word of nature when rightly emanated provides the forms which are intended to reveal the soul or second aspect, so the pranava, when rightly expressed, demonstrates the father

nd has become aware of that which lies back of all forms. how he does this is revealed by the second translation. the mind stuff, being now perfectly still and the man being polarized in that factor which is not the mind nor any of the sheaths, can transmit to the physical brain unerringly, accurately and without mistake, that which is perceived in the light of the shekinah which streams from the holy of holies into which the man has succeeded in entering. the truth is known and the cause of every form in all the kingdoms of nature stands revealed. this is the revelation of the true magic and the key to the great magical work in which all true yogis and adepts participate. 49. this particular perception is unique and reveals that which the rational mind (using testimony, inference and dedu

oul copyright 1998 lucis trust this sutra is intended to cover the technicalities of the form aspect of manifestation whether referring to the manifestation of a human atom or of a solar deity, and simply indicates the natural triplicity of substance, its septenary nature, and its various mutations. it expresses the nature of that aspect of divine life which is called brahma by the hindu, and the holy spirit by the christian. this is the third aspect of the trimurti or trinity, the aspect of active intelligent matter, out of which the body of vishnu or of the cosmic christ is to be built in order that shiva, the father or the spirit may have a medium of revelation. it might therefore be of use if the nature of the four divisions of the three gunas were indicated, after giving the synonyms

egoic life and energy. it may help the student if he realizes that the right control of prana involves the recognition that energy is the sum total of existence and of manifestation, and that the three lower bodies are energy bodies, each forming a vehicle for the higher type of energy and being themselves transmitters of energy. the energies of the lower man are energies of the third aspect, the holy ghost or brahma aspect. the energy of the spiritual man is that of the second aspect, the christ force, or buddhi. the object of evolution in the human family is to bring this christ force, the principle of buddhi, into full manifestation upon the physical plane and this through the utilization of the lower triple sheath. this triple sheath is the holy grail, the cup which is the- 126- the li

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

t this time, and the sequence of the evolutionary growth, already established, is apparently persisting and must do so if another kingdom or state of consciousness is to be added to those already achieved. it is at this point that all the great world religions offer to man a way of knowledge and a process of unfoldment which can and does hasten the work of development. dr. otto in the idea of the holy says that man "must be guided and led on by consideration and discussion of the matter through the ways of his own mind, until he reach the point at which the 'numinous' in him perforce begins to stir, to start into life and into consciousness."7(73) the word "numinous" we are told, comes from the latin numen, meaning supernatural divine power. it stands for "the specific non-rational religio

first felt as a transcendent presence 'the beyond, even where it is also felt as 'the within' man."9(75) through attention to life purpose, through concentration on life work, through keen interest in the sciences which engage the attention of our best minds, and through meditation, as practised by a few in the religious field, many have arrived at a point where two things happen: the idea of the holy, of being and of relationship to that being enter in as dominating factors in the life. secondly, the mind begins to demonstrate a new activity. instead of registering and storing up in memory the contacts which the senses have communicated, and absorbing that information which is the common heritage of the day through books and the spoken word, it reorients itself to new knowledge and begins

uminanda6(93) tells us of three ways, the way of beauty the way of the intellect, and the way of the soul. through beauty and the search for the reality which has produced it, the mystic forces himself behind the outer form and finds the good and the wonderful. dr. otto7(94) deals with this in his exegesis of the faculty of "divination" that capacity to recognize with awe and wonder the essential holy and beautiful behind all forms. his chapter is well worth careful consideration. thus the mystic "divines (through the divine within himself) the reality which the veil of matter hides. this is the way of the senses. then there is the way of the intellect, of the intense focussing of the mind upon a problem and upon the form aspect in order to arrive at the cause of its being. in this way, th

n the third, the adi-yoga, when through yoga practices the light is seen, there are no longer any restrictions; for the state of buddha..has been attained. these three stages correspond, roughly speaking, with what the tantras mean by the..state of the animal-man..state of the hero, and state of the divine or enlightened."5(117) the method in tibetan buddhism in studying the life of milarepa, the holy one of tibet, who lived in the eleventh and twelfth centuries, a.d, we find it claimed for him that he attained union through the method of discipline, meditation and practice, and, ultimately, illumination. we read as follows "he was one, who, having mastered the mystic and occult sciences, had communicated to him..continuously the four blissful states of ecstatic communion "he was one, who

unification are five; the removal of phenomenality, and the affirmation of eternity, and departure from familiar haunts, and separation from brethren and forgetfulness of- 85- from intellect to intuition copyright 1998 lucis trust what is known and unknown "the removal of phenomenality consists in denying that phenomena have any connection with unification or that they can possibly attain to his holy essence; and the affirmation of eternity consists in being convinced that god always existed; and departure from familiar haunts means, for the novice, departure from the habitual pleasures of the lower soul and the forms of this world, and for the adept, departure from lofty stations and glorious states and exalted miracles; and separation from brethren means turning away from the society of

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

y the soul is lacking. 2. the form created is constituted of mental matter, of astral matter and of physical substance. it lacks the soul contribution. its purpose is in line with the development of form, but not in line with soul expression. 3. the left hand path, therefore, is the path of progress for substance or matter. it is not the path of progress for the soul aspect. it is the "way of the holy ghost" but not the way of the son of god. i express this truth in these words as it serves peculiarly to make the distinction clear and yet preserves the integrity of substance-matter and their unity within the one life- 154- a treatise on white magic copyright 1998 lucis trust 4. all forms created at every stage are either confined to the left hand path or embrace it and yet go beyond it, an

master and the mastered are but one" sixth ray "let all desire cease. let aspiration end. the search is over. let the soul realise that it has reached the goal, and from that gateway to eternal life and cosmic peace, let the word sound 'i am the seeker and the sought. i rest" seventh ray "let the builders cease their work. the temple is completed. let the soul enter into its heritage and from the holy place command all work to end. then in the silence subsequent, let him chant forth the word 'the creative work is over. i, the creator, am. naught else remains but me" the vital forces, which are simply the passing through the outer sheath of the constantly moving ether of space, are of many kinds. one of the concepts, lying back of the astrological theories, is that the etheric body of any f

integrating etheric body this life is bringing the etheric body of our planet into a state of increased rapid vibration. reference will be found in the treatise on cosmic fire to an avatar from sirius who comes to bring about certain planetary effects. this life is not that avatar but is in the nature of a forerunner of a st. john the baptist, who "baptiseth with water (astral emanations) and the holy ghost. more information along these lines is not possible, but mention is made of it, as the energies coming from these two factors must be borne in mind. 3. astral energies emanating from the new sign of the zodiac into which we are now entering, the sign aquarius. this sign, that of the water-carrier, is a living sign and an emotional sign. it will (through the effect of its potent force) s

es that the right control of prana involves the recognition that energy is the sum total of existence and of manifestation, and that the three lower bodies are energy bodies, each forming a vehicle for the higher type of energy and being themselves- 327- a treatise on white magic copyright 1998 lucis trust transmitters of energy. the energies of the lower man are energies of the third aspect, the holy ghost or brahma aspect. the energy of the spiritual man is that of the second aspect, the christ force, or buddhi. the object of evolution in the human family is to bring this christ force, the principle of buddhi, into full manifestation upon the physical plane and this through the utilization of the lower triple sheath (p. 227) this gives a general picture of the subject of our consideratio

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

ty, and to that essential dynamic electric fire which produces all that is, and is the sustaining, originating cause and source of all manifestation. i shall use the word appearance to express that which we call matter, or form, or objective expression; it is that illusory tangible outer appearance which is animated by life. this is the third aspect, the mother, overshadowed and fertilised by the holy ghost, or life, united with intelligent substance. this is fire by friction a friction brought about by life and matter and their interplay, and producing change and constant mutation. i shall use the word quality as expressive of the second aspect, the son of god, the cosmic christ incarnate in form a form brought into being by the relation of spirit and matter. this interplay produces that

that all that is known to us is a manifesting divine entity, expressing itself through three aspects which (for the purposes of this treatise and because they are more in line with the terminology of emerging modern thought) i choose to call life-quality-appearance. these are but other names for the trinity of all the great religions, and are synonymous with the christian phrase, father, son and holy ghost (those old anthropomorphic terms; with spirit, soul and body, the current phraseology; and with the life, consciousness and form of the indian philosophy. may i interpolate here the comment that modern thinkers would do well to bear in mind that the importance of christianity lies in the realisation that it is a bridging religion. this is symbolised for us by the fact that the master of

y, or the human monads, and the fourth kingdom in nature. his power is always consequently active. the perceiver on the way the link between the three and three the divine intermediary the hand of god the hidden one the seed, that is the flower the mountain whereon form dies the light within the light the corrector of the form the one who marks the parting of the way the master the dweller in the holy place the lower than the three, the highest of the four the trumpet of the lord. the aphorisms connected with this fourth ray are not easy of comprehension. they require an exercise of the intuition and are conveyed by six short and excessively brief commands uttered, curiously enough, late in the creative period and at the time when the fourth creative hierarchy came into incarnation: 1. spe

he qualities and energies can be somewhat grasped as we study the seven ray lives with their seven psychological types, and the twelve creative hierarchies, as outlined for us in the secret doctrine. the 7+12=19, and if you add to these 19 expressions of the life the 3 major aspects of deity, which we call the life of god the father, the love of god the son, and the active intelligence of god the holy ghost, you arrive at the mystic number 22 which is called (in esotericism) the number of the adept. this simply means that the adept is one who comprehends the nature of the 19 forces as they express themselves through the medium of the triple divine manifestation, as it in its turn relates itself to human consciousness. it does not mean that the adept has mastered and can wield these 19 type

er of that which he preserves and nourishes. humanity is the treasure-house of god (this is the great masonic secret, for only in the human kingdom, as esotericists have long pointed out, are the three divine qualities found in their full flower and together. in man, god the father has hidden the secret of life; in man, god the son has secreted the treasures of wisdom and of love; in man, god the holy spirit has implanted the mystery of manifestation. humanity, and humanity alone, can reveal the nature of the godhead and of eternal life. to man is given the privilege of revealing the nature of the divine consciousness, and of portraying before the eyes of the assembled sons of god (at the final conclave before the dissolution) what has lain hidden in the mind of god. hence the injunction b

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

the interrelation of the work of the past and of the present, as given to us by the great teacher of the east and by the saviour of the west, can be expressed as follows: the buddha .t he method .d etachment. dispassion. discrimination. the christ. the result. individualism. initiation. identification. christ lived his life in that small but significant strip of land which we call palestine, the holy land. he came to prove to us the possibility of individual attainment. he emerged (as all the teachers throughout the ages seem to have done) out of the orient, and worked in that country which seems like a bridge between the eastern and western hemispheres, separating two most different civilisations. modern thinkers would do well to remember that christianity is a bridging religion. herein

is one of unity, communion and our relationship as brothers, because we are all the children of the one father. to this age christ pointed in his instructions to his disciples when he told them to go into the city, and said "when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in."15 this they did, and the great and holy feast of communion was later held in that house. the reference is undoubtedly to the future period wherein we enter into that house in the zodiac which is called "the water-carrier" and wherein also we shall all sit at the same table, and hold communion one with another. the christian dispensation comes between the two great world cycles, and just as christ consummated in himself the message

ot be qualities and characteristics of the divine nature which are as yet totally unrecognised and unknown? can there not be revelations of god utterly unprecedented, and for which we have no words or adequate means of expression? the ancient mysteries, so shortly to be restored, must be re-interpreted in the light of christianity, and re-adapted to meet modern need, for we can now enter into the holy place as intelligent men and women, and not as children looking on at dramatic stories and procedures in which we, as individuals, play no conscious part. christ enacted for us the dramatic story of the five initiations, and urged us to follow in his steps. for this the past era has prepared us, and we can now pass intelligently into the kingdom of god through the process of initiation. the f

appearing again and again down the ages, proves that god has never left himself without witness and that always there have been those who have achieved. the fact of the cosmic christ, manifest as the urge towards perfection in all the kingdoms of nature, proves the fact of god and is our eternal hope. humanity stands at the portals of initiation. 3 always there have been temples and mysteries and holy places where the true aspirant could find what he sought, and the needed instruction as to the way he should go. the prophet of old said. a highway shall be there, and a way, and it shall be called the way of holiness; the unclean shall not pass over it, for he shall be with them; the wayfaring men, though fools, shall not err therein."16 it is a way that leads from that which lies without to

tory, built around those major initiations which are our universal heritage and the glorious (and for many) the immediate opportunity. these are: 1. the birth at bethlehem, to which christ called nicodemus, saying "except a man be born again, he cannot see the kingdom of god."17 2. the baptism in jordan. this is the baptism to which john the baptist referred us, telling us that the baptism of the holy spirit and of fire must be administered to us by christ.18 3. the transfiguration. there perfection is for the first time demonstrated, and there the divine possibility of such perfection is proven to the disciples. the command goes forth to us "be ye therefore perfect even as your father which is in heaven is perfect."19 4. the crucifixion. this is called the great renunciation, in the orien

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

the master and the mastered are but one" ray six "let all desire cease. let aspiration end. the search is over. let the soul realise that it has reached the goal, and from that gateway to eternal life and cosmic peace, let the word sound 'i am the seeker and the sought. i rest" ray seven "let the builders cease their work. the temple is completed. let the soul enter into its heritage and from the holy place command all work to end. then in the silence subsequent, let him chant forth the word .the creative work is over. l, the creator, am. naught else remains but me" ii. the seven laws of soul or group life we come now to a section of our study of the soul and its life which is of real moment to all who live (or begin to live) and function as conscious souls, through definite alignment and

either in selfish coalition for the presentation of an active personality, or in dedicated selflessness and the attitude which is oriented towards soul guidance) the force, flowing through the server will galvanise his etheric body into activity. then, automatically, the physical body will respond. there is, consequently, a great need for the server to pause upon the astral plane, and there, in a holy and controlled silence, wait, before permitting the force to pour through into the centres in the etheric body. this point of silence is one of the mysteries of spiritual unfoldment. once the force or energy of the soul preserved in its purity, or tainted and sidetracked on its way through into physical manifestation has reached the etheric body, there is nothing more to be done by the averag

o has known the prison walls. he passes into light with open eyes, he who for aeons long has groped the darkened corridor. he passes on his way, he who has stood for ages before a fast closed door. he speaks with power the word which opens wide the gate of life. he stands before the angel and takes away his sword, releasing thus the angel unto a higher task. he himself guards the doorway into the holy place. he died. he entered the strife. he learnt the way of service. he stands before the door" 5. the law of group progress no. 5. exoteric name. the law of group progress. esoteric name. the law of elevation. symbol. the mountain and the goat. ray energy. progressive energy. seventh ray. factor of evolution. this law begins to function and to be registered in the personal consciousness when

- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust behind the manifested universe, however, stands the formless one, that which is not an individual, being free from the limitations of individualised existence. therefore the buddhist is right when he emphasises the non-individualised nature of deity and refuses to personalise divinity. the father, son and holy spirit of the christian theology, embodying as they do the triplicities of all theologies, disappear also into the one when the period of manifestation is over. they remain as one, with quality and life untouched and undifferentiated, as they are when in manifestation. an analogy to this appears when a man dies. then his three aspects mind or will, emotion or love, and physical appearance van

ding desire, is towards union and at-one-ment. it was this tendency or quality which christ sought both to reveal and to dramatise for humanity. as far as the fourth kingdom in nature is concerned, his tremendous utterances, expressed for us in st. john xvii, are the call to synthesis, and urge us towards our goal "and now i am no more in the world, but these are in the world, and i come to thee. holy father- 142- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust keep through thine own name those whom thou has given me, that they may be one, as we are. i have given them thy word; and the world hath hated them because they are not of the world, even as i am not of the world. i pray not that thou shouldest take them out of the world, but that thou sho

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

anation he finds himself. he, therefore, becomes aware of what constitutes his line of least resistance and where the major point of his life conflict is to be found. we are taught in the esoteric philosophy that seven great divine emanations, aeons or spirits (in whom we live and move and have our being) came forth from god at the time of the creation. the same teaching can also be traced in the holy bible. upon one or other of these seven rays, the souls of all forms of life are to be found as well as the forms themselves. these seven rays produce the seven major psychological types. these seven rays or emanations are: 1. the first ray of will or power. many great world rulers are found on this ray, such as julius caesar. 2. the second ray of love-wisdom. the christ and the buddha are to

then the mantric sentence which i gave you in my last communication, pondering upon its meaning- 273- discipleship in the new age- volume i copyright 1998 lucis trust 4. proceed with your usual linking up with those you ever remember in your meditation, giving them strength and light and knowing yourself to be an intermediary. 5. close with the invocation which you know and love so well "may the holy ones whose disciple i am show me the light i seek; give me the strong aid of their compassion and their wisdom. there is a peace which passeth understanding; it abides in the hearts of those who live in the eternal. there is a power which maketh all things new; it lives and moves in those who know the self as one. may that peace brood over us, that power uplift us till we stand where the one

d demonstrate the wisdom which comes from having been the onlooker, the student and the servant for so long. will you not become more actively the participator and the active cooperator? one thing only can prevent this not ill health or circumstances but a failure to be detached. will you follow each day (not necessarily at night) a review upon detachment and will you do it conscientiously in the holy and silent place which we call your garden? my love and blessing rest upon you, my brother. this is a thing i say but seldom. january 1937 my brother and my friend: for you (as for r.s.u) i have at this time a word of commendation and a word of reproof. it is a reproof of so gentle a nature that you will not mind. you have done much to dissipate glamour in your life this past two years, more

one. 4. then say the great invocation: let the forces of light bring illumination to mankind. let the spirit of peace be spread abroad. may men of goodwill everywhere meet in a spirit of cooperation. may forgiveness on the part of all men be the keynote at this time. let power attend the efforts of the great ones. so let it be and help us to do our part. 5. and close with the benediction "may the holy ones, whose pupils we aspire to become, show us the light we seek; give us the strong aid of their compassion and their wisdom. there is a peace that passeth understanding; it abides in the hearts of those who live in the eternal. there is a power that maketh all things new; it lives and moves in those who know the self as one. may that peace brood over us, that power uplift us, till we stand

ssion and their wisdom. there is a peace that passeth understanding; it abides in the hearts of those who live in the eternal. there is a power that maketh all things new; it lives and moves in those who know the self as one. may that peace brood over us, that power uplift us, till we stand where the one initiator is invoked, till we see his star shine forth "may the peace and the blessing of the holy ones pour forth over the worlds" september 1936- 414- discipleship in the new age- volume i copyright 1998 lucis trust my brother: the hidden gift of the intuition, released through love, is what you have to give your group. the technical foundation of truth is there but being the same, practically in detail, as that which your brothers already possess in greater or less degree, they need not

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ther, and every right that the gentile owns is his also, inalienably and intrinsically his. this the gentile has forgotten and great is his responsibility for wrong doing and cruel action. the jew for ages has not been wanted by his gentile brother; he has been chased from place to place; constantly and ceaselessly the jew has been forced to move on or move out across the desert from egypt to the holy land, from there (centuries later) to the mesopotamia valley and from that time on in a constant series of migrations, with great streams of wandering jews moving ceaselessly north, south and west and a small trickle going east; expelled from cities and countries during the middle ages, then after a period of relative quiescence again the displaced jews were on the move in europe, homeless, d

in man was planted the embryonic power to think, to reason and to know. the universal mind of god was reflected in the tiny mind of man. later, we are told, when the mental powers of the early humanity warranted it, another approach between god and man, between the spiritual hierarchy and humanity, became possible and the door into the kingdom of god was opened. man learned that the way into the holy place could be entered through love. to the mental principle was added again by the force of invocation and responsive evocation another divine attribute or principle, the principle of love. these two great approaches made it possible for the human soul to express or manifest two aspects of divinity: intelligence and love. intelligence today is flowering through knowledge and science; it has

ives of organized religion as much as for any other man or group. churchmen are as basically divine, as sound and as surely on their way to enlightenment as any other group of men on earth. the salvation of the churches rests on the humanity of its representatives and on their innate divinity as surely as does the salvation of the mass of men. this is for the church a hard saying. great and good, holy and humble men are to be found serving as priests in every church, silently and quietly endeavouring to live as christ would have them live, setting an example of a christlike consciousness and demonstrating their close and recognized relation to god. let these men rise up, and in their spiritual might let them eliminate out of the churches those materially minded and narrow doctrinaires who

d men everywhere to strengthen each other's work and enhance powerfully the stream of thought energy which can be directed towards those spiritual lives, working under the christ, who stand expectantly waiting to come to the aid of humanity. at present the christian religion has its great festivals; the buddhist keeps his particular set of spiritual events, and the hindu has still another list of holy days, as has also the mohammedan. is it not possible that in the world of the future, men everywhere and of all faiths will keep the same holy days and unite in honour of the same festivals? this will bring about a pooling of spiritual resources and a united spiritual effort, plus a simultaneous spiritual invocation. the potency of this is surely apparent. let us indicate the possibilities of

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

edom and their security to be in any condition to listen to him. he will not come, we may be sure, as a conquering hero, as the interpretations of the theological teachers have led man to believe, for that would certainly fail to identify him and he would be simply classed as another military figure; of them we have had a plethora; he will not come as the messiah of the jews to save the so-called holy land and the city of jerusalem for the jews, because he belongs to the whole world and no jews nor any other people have special rights or unique privileges or may claim him as their own; he will not come to convert the "heathen" world for, in the eyes of the christ and of his true disciples, no such world exists and the so-called heathen have demonstrated historically less of the evil of vic

energy of loving understanding will mobilise a tremendous reaction against the potency of hate. to hate, to be separate, and to be exclusive will come to be regarded as the only sin, for it will be recognised that all the sins as listed and now regarded as wrong only stem from hate or from its product, the anti-social consciousness. hate and its dependent consequences are the true sin against the holy ghost, about which commentators have so long debated, overlooking (in their silliness) the simplicity and the appropriateness of the true definition. the power of the hierarchical spiritual impact, focussed through christ and his working disciples, will be so great that the usefulness, the practicality and the naturalness of right human relations will become so evident that world affairs will

the world scriptures. secondly, the establishing of a certain uniformity in the world religious rituals will aid men everywhere to strengthen each other's work and enhance powerfully the thought currents directed to the waiting spiritual lives. at present, the christian religion has its great festivals, the buddhist keeps his different set spiritual events, and the hindu has still another list of holy days. in the future world, when organised, all men of spiritual inclination and intention everywhere will keep the same holy days. this will bring about a pooling of spiritual resources, and a united spiritual effort, plus a simultaneous spiritual invocation. the potency of this will be apparent. let me indicate the possibilities of such spiritual events, and attempt to prophesy the nature of

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

made its appearance and caused its presence to be felt through the tremendous changes which were brought about: 1. when the first great human crisis occurred at the time of the individualisation of man in ancient lemuria. 2. at the time of the great struggle in atlantean days between the "lords of light and the lords of material expression" this little known divine energy now streams out from the holy centre. it embodies in itself the energy which lies behind the world crisis of the moment. it is the will of god to produce certain radical and momentous changes in the consciousness of the race which will completely alter man's attitude to life and his grasp of the spiritual, esoteric and subjective essentials of living. it is this force which will bring about (in conjunction with second ray

th and which lies behind them as the motivating (though unrecognised) impulse. you cannot grasp or view these great mental trends as does the hierarchy. hence much of your confusion and your difficulty. if we consider these three great planetary centres and their relationships in tabular form we can get the general idea more clearly in mind: i. shamballa. will or power. planetary head centre, the holy city. purpose. plan spiritual pineal gland. life aspect. ruler- sanat kumara, the lord of the world. the ancient of days. melchizedek. ii. the hierarchy. love-wisdom. planetary heart centre. the new jerusalem. consciousness. group unity. ruler- the christ. the world saviour- 12- the destiny of the nations copyright 1998 lucis trust iii. humanity .a ctive intelligence. planetary throat centre

uman or national; it can express soul purpose or personality selfishness, but the innate urge to betterment will inevitably triumph. this entire question of the planetary centres and the energy which they release is naturally of great interest and, could we but realise it, of supreme importance. some great truth lies veiled behind the tendency of all peoples to regard certain cities and places as holy and as set apart for their spiritual value; they make them the goal of their pilgrimages; in connection with the human being, the same analogy holds good and the heart, for some reason, is regarded as holier and more desirable in its expression than the head. all this indicates an innate recognition by humanity that behind the outer form is ever to be found the intangible, the real and the ho

y and forcefully drawn. the cleavage to which i refer has been drawn by the churchmen of the past and by no one else; the lines have been determined by the mystics, impractical and visionary, and by the fanatical devotees of some idea who were, nevertheless, unable to see the broad implications and the universal nature of these recognised ideas. i am generalising. there have been many devoted and holy sons of god who have never been guilty of the above stupidities and separative tendencies. at the same time as we recognise this, we must also recognise that orthodox religion has temporarily separated the two great concepts of spirit and matter in their thought and teaching, thereby pushing apart religion and science. the task of the new age workers is to bring these two apparent opposites t

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

e great intuitives and world saviours, such as the christ. the former is motivated in all probability by some one intuitive crisis which entirely remade him and gave him a new sense of values; the latter can, at will, rise into the world of intuitive perception and values and there ascertain the will of god and a wide vision of the plan. such great representatives of deity have the freedom of the holy city (shamballa) and of the new jerusalem (the hierarchy. they are thus unique in their contacts and there have been relatively few of them as yet. 2. those who are on the line of the prophets. these touch the plan at high intuitive moments and know what the immediate future holds. i do not refer here to the hebrew prophets, so familiar to the west, but to all who see clearly what should be d

times cruelty, cloaked by his claim of right principles and good intentions. but the true priest exists and is found in all religions. he is the friend and the brother of all and, because he loves deeply, wisdom is his and (if he is of a mental type and training) his intuition is awakened and revelation is his reward. ponder on this. the true priest is rare and is not found only in the so-called "holy orders. 4. those who are the practical mystics or occultists. these, by virtue of a disciplined life, an ardent aspiration, and a trained intellect, have succeeded in evoking the intuition and are, therefore, personally in touch with the true source of divine wisdom. this, it is their function to interpret and to formulate into temporary systems of knowledge. there are many such, working pati

ich that breath engenders should take form in the life of the disciple. the entire science of the breath is built around the use of the sacred word, the om. the use of the word is intended to be confined to those aspirants who are earnestly pledged to tread the way, but it has been passed on and its use enjoined by many unscrupulous teachers, particularly those swamis who come from india, pose as holy men and get the silly women of the occident into their clutches. the word is then used with no spiritual intent but simply as a sound which, carried on the breath, produces psychic results which indicate to the gullible their deep spirituality. the trouble is that breathing is inevitably related to the om, but the effects are dependent upon motive and inner fixed intention. the oriental, unle

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

ntered through the second ventricle within the sacred heart, and are (as we are told in the secret doctrine) the prototypes of the monads. they are the source of monadic life, but they are not the monads; they are far higher. this hierarchy, which is literally the seventh, is the influx into our system of those lives who in the first solar system remained on their own plane, being too sinless and holy to find opportunity in that very material and intellectual evolution. even in this, they will find it impossible to do more than influence the incarnating jivas, imparting to them ability to realise the nature of group consciousness, the quality of the seven heavenly men, but not being able to express themselves fully. some clues to this mystery will come if the student carefully bears in min

t are triple, as is the third. it is the rejection of the triadal lives by units in the fourth hierarchy, that of the human monads, which precipitates a man eventually into the eighth sphere. he refuses to become a christ, a saviour and remains self-centred. we have dealt with the first three hierarchies which are regarded as ever "seeing the face of the ruler of the deep" or as being so pure and holy that their forces are in realised contact with their emanating source. we now take up for brief consideration two hierarchies which closely concern ourselves, the human self-conscious entities. these two groups are literally three, as the fifth hierarchy is a dual one, and it is this which has led to some confusion and is the occult significance behind the ill-omened number thirteen. they are

and fertilises all; the scapegoat, in the wilderness, redeems that all; the sacred goat that merges in the unicorn and lifts impaled upon his golden horn the vanquished form in these the mystery lies hid" it here becomes apparent that three mysteries are hidden in the three horned signs: 1. the mystery of god the father. creation 2. the mystery of god the son. redemption 3. the mystery of god the holy spirit. liberation it might also be pointed out here that it is the will of the father aspect, manifesting through aries, that governs shamballa; the loving desire of the son which attracts to the hierarchy; and the permeating, intelligent activity of the holy spirit which animates that centre of divine life which we call humanity. therefore we have: shamballa. hierarchy .h umanity will. love

he be permitted to pass through the door of initiation and be entrusted with the secrets of life. only on his knees can he go through that door. as long as he arrogantly stands where he has not earned the right to stand, he can never safely be given the information which is imparted to all true initiates. the ancient mode of pilgrimage in india, by which the devotee passed or progressed from one holy place to another upon his knees, is indicative of this deep need of the capricornian for humility. india is ruled by capricorn and india knows this truth. though india has permitted the physical act to usurp the place of a spiritual attitude, yet the symbolic meaning is eternally true. when the man born in capricorn can kneel in spirit and in truth, he is then ready for the initiatory process

and they involve the expression of the energy of one cardinal sign and of three signs which form part of the fixed cross of the heavens. we could express this truth in another manner: god the father, the will to manifest, initiates the creative process which is worked out through the activity of god the son, the cosmic christ, crucified upon the fixed cross in the heavens. the activity of god the holy spirit, implicit in the- 116- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust mutable cross, is closely allied to the previous solar system, and the energy of that divine aspect is practically entirely occupied with manipulating the forces inherited from that system and inherent in the very nature of substance itself. this divine aspect is to the whole

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

at i was young, pretty, and that girls did not do what i was doing. at the bombay railroad station i had a very human and educational experience. this experience goes to show how wonderful human beings are, which, if you will note, is one thing i can and do prove in this book. i was, as you may have gathered, a consummate prig, even if well-intentioned. i was almost too good to live and certainly holy enough to be hated. i had taken no part in the current life of the ship, but had strutted about the deck with my large bible under my arm. there was one man on the ship who was my pet abhorrence and had been ever since i left london. he was the life of the ship; he handled the daily sweepstakes; he got up the dances and arranged the theatricals; he played cards and i knew that he drank an ino

asked for me. my fellow-worker refused to let me go; she was chaperoning me and was utterly shocked. i did not go and he died alone. i have never forgiven myself but what could i do? tradition, custom and the woman responsible for me worked against me, but i felt miserable and helpless. on the way to meerut from bombay he had told me bluntly, one night at dinner, that i was not a bit as smug and holy as i looked and that he had an idea that i would some day discover that i was a human being. he was at that time in deep waters and in trouble and wouldn't i try to help him? he was returning from england where he had had to put his wife in a lunatic asylum; his only son had just been killed and his only daughter had run away with a married man. he had no one left. he wanted nothing from me b

ll. i was frightfully pleased, with myself. jessie had been there with the rest of the servants and, as i discovered, had listened to me quite critically and with no resultant pleasure. we were discussing the meeting when suddenly she leaned over and took me by the shoulders and shook me gently to emphasise what she had to say "will you ever learn, miss alice, that there are twelve gates into the holy city and everybody in the world will come in by one or other of them. they will all meet in the market-place but not everybody is going in by your gate" i could not imagine then what she meant and she was wise enough not to say any more. i never forgot her words. she had given me one of my first lessons in breadth of vision and in the immensity of god's love and god's preparation for his peop

, the endless calls upon her time. i was introduced to the strictly feminine aspect of congregations. i had to attend the ladies' aid. i had to hold mothers' meetings and i always had to go to church and, ceaselessly and endlessly, i had to listen to walter's sermons. like all ministers and their families in those missionary districts, we lived largely on chicken and i learnt why the chicken is a holy fowl because so many of them enter the ministry. this period marked another phase in the expansion of my consciousness. i had never in my whole life come across a community like this little town. there were only about fifteen hundred people in the place, but there were eleven churches, each of them with the tiniest congregation. among the out-lying ranchers were men and women who were culture

the general is a tibetan, educated in great britain at public school and university and was in charge of the secret service on the tibetan frontier. he is now dead but was a great and good man. mr. carpenter told him of his experience with this lama and told him that he was the abbot of a certain lamaserie. the general flatly denied the possibility of this. he said the abbot was a very great and holy man and that he had never been known to come down across the frontier or visit an occidental. when, however, mr. carpenter returned the following year, general laden lha admitted that he had made a mistake; that the abbot had been down to see him. after writing for the tibetan for nearly a month i got completely scared and absolutely refused to do any more work. i told the tibetan that the th

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

ternalisation of this centre is the thyroid gland. this gland is regarded as of supreme importance in the well-being of the average human being of today. its purpose is to guard health, to balance the bodily equilibrium in certain important aspects of the physical nature, and it symbolises the third aspect of intelligence and of substance impregnated with mind. it is in reality connected with the holy ghost, or the third divine aspect in manifestation "overshadowing (as the bible expresses it, the mother, the virgin mary. the parathyroids are symbolic of mary and joseph and the relation they hold to the overshadowing holy ghost. it will eventually be determined that there is a close physiological relation existing between the thyroid gland and the pineal gland, and between the parathyroids

s centre registers that of the second aspect and the basic centre expresses the energy of the first aspect. here again you have the lower centres reflecting the throat, heart and head centres and thus completing the higher and the lower manifestation of the divine trinity in man. this centre was brought into full functioning activity in old lemuria, the first human race; its energy is that of the holy spirit, overshadowing virgin substance. here again we find also another divine reflection in the following- 108- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust eventually, in the divine hermaphrodite (later to appear) you will have another combination: again you will note, my brother, how the science of triangles governs the human frame in all its aspects

t of extreme importance. be not therefore misled by apparent moments of achievement. they are but prefaces to change, for such is the law of being. 7. the centre at the base of the spine. this centre is, above everything else, controlled and governed by the law of being, above referred to, and is established where spirit and matter meet and where matter, the virgin mary under the influence of the holy spirit, time energy of the etheric vehicle is translated "into heaven" there (as the christian phraseology puts it "to be seated beside her son in the house of the father" this centre is found at the very base of the spine, and supports all the other centres. it is relatively quiescent at this time, for it is only roused into full activity by an act of the will, directed and controlled by the

h to all the centres. it must be remembered that the life of the centres is founded, in the initial stage, upon the inherent life of the organism itself, with the focus of the emanating life to be found in the centre at the base of the spine. this is a point oft forgotten by esotericists. this basic centre is the one through which the life of matter itself works; this is the life or energy of the holy spirit aspect, the third aspect. through its life each atom in the body is fed. this process of animating the substance of the physical form is started in the prenatal stage; after birth, this type of force is aided and paralleled by the inflow of planetary prana or vital energy from the planetary life itself, via the spleen. this is the essential relating organ between the inherent life of m

. this should be borne in mind. the aryan race is now, however, so developed mentally and on a large scale that karma is truly horrible and agonising and can express itself through world conditions. at the same time, the present widespread distress indicates the extent and success of human unfoldment and is a most hopeful and promising sign. in this idea, you have the clue as to why the good, the holy and the saintly servers of the race carry in this world cycle such a heavy load of karmic ill. it is consequently quite impossible in the scope of this treatise to deal more fully with this subject of karma as it produces the many types of human ills, including disease only one of its manifestations. the theme is too vast, too complicated and too widely diffusing in its effect. all that one c

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

nt of the triangle is based in the courts of heaven (shamballa) and from that point two streams of power pour forth into the realm of soul and into the heart of the disciple. thus is the triad formed; then are the energies related unto the world of men; thus can the will of god appear, and thus can the great lord who guards the council chamber of this sphere of solar life carry his purpose to the holy groups (the ashrams. a.a.b, and thence into the minds of men, and this because their hearts are safeguarded by the fire of love" ponder upon this ancient writing: it refers to the cycle immediately confronting us, of which the work i am at this time seeking to do is but a tiny living part. therefore, as you prepare for the meditation process which you will undertake during this coming year, s

rein direct contact is permitted, but still needs the ashramic protection which the master provides. at the indicated second initiation he receives a quality of stimulation which enables him to "see" the- 261- discipleship in the new age- volume ii copyright 1998 lucis trust astral plane as it essentially is; with this revelation comes also the recognition of the basic human necessity to "make it holy" or to "render whole" that which provides the most disturbing element in the existence of mankind. i cannot here deal with psychic construction, with astral impulses or glamours, nor can i spend time referring to the usual astral conditions so well known and so carefully followed by the mass of men. each human being has eventually to make his own definite decision anent the astral plane and h

plane is not god-created, or divinely "inspired" but is the product of human desire, evinced at the very dawn of human intelligence; this desire has built thoughtforms which are in tune or allied to every phase of human desire from the lowest type of physical desire up to the spiritual aspiration of the man who is seeking liberation. what can the disciple, therefore, do to make the astral plane "holy" or "set apart" and segregated from the sum total which the divine thinker, sanat kumara, has created, and with which the desires of mankind through the medium of the astral world have, fortunately for the individual man, become entangled? at this point, he knows that he must, inevitably and eventually, contribute something. he realises that he must intelligently work towards the separation o

g the evolutionary aspect of the divine purpose. in all these points of revelation the spiritual triad is involved, and every one of the revelations is in a steady crescendo of illumination the result of initiation. all the five points of revelation are conveyed or make their impression at each initiation, but differ greatly according to the initiation taken. the use of the will aspect in "making holy" or in "setting apart" is active not only at the second initiation, but in all of them and in a peculiar sense at the sixth initiation of decision; of this initiation the six-pointed star is the symbol. the decision there involved tests the initiate as to how free he is from all desire a factor which impregnates the entire creative world. freedom from that control indicates the recognition of

h teaching given out by the church upon the necessity of the submission of the human will to the divine will; however, little or no teaching is given of the joyous use of the will of christ, immanent in every form, and peculiarly active in the form of humanity, and therefore capable of joyous and understanding use. the idea that sacrifice signifies happiness and a joyful process of making desire "holy" is absent; theologians refuse to recognise that the releasing of the energy confined and imprisoned upon the astral plane, into "enlightened" service upon other planes, is neither comprehended nor in any way understood. the concept of substance runs through all that is here given; the atrophying of the substance of the astral plane, the merging of "lightened" substance with that of other pla

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

tal clairvoyance. all these powers are, however, tied up with the human mechanism or response apparatus, and serve to put the man in touch with aspects of the phenomenal world for which the response mechanism, which we call the personality, exists. they are the product of the activity of the divine soul in man, which takes the form of what we call "the animal soul" which really corresponds to the holy ghost aspect in the human microcosmic trinity. all these powers have their higher spiritual correspondences, which manifest when the soul becomes consciously active and controls its mechanism through the mind and the brain. when astral clairvoyance and clairaudience are not below the threshold of consciousness, but are actively used and functioning, it means that the solar plexus centre is op

f god is known. only twice in our planetary history has this shamballa energy made its presence felt directly: the first time, when the great human crisis occurred at the individualisation of man in ancient lemuria; the second time, in atlantean days in the great struggle between the lords of light and the lords of material form, also called the dark forces. today, this force streams out from the holy centre; it embodies the will aspect of the present world crisis and its two subsidiary effects or qualities are: a. the destruction of that which is undesirable and hindering in the present world forms (in government, religion and society- 47- the externalisation of the hierarchy copyright 1998 lucis trust b. the synthesising force which binds together that which has hitherto been separated

imminent in the human consciousness which we call the second crisis, the initiation of the race into the mystery of the ages, into that which has been hid from the beginning. it might be of value here if we considered the three great planetary centres and their relationships in tabular form and thus get the general idea more clearly in mind. 1. shamballa..will or power..planetary head centre the holy city..purpose..plan..spiritual pineal gland- 70- the externalisation of the hierarchy copyright 1998 lucis trust life aspect ruler: sanat kumara, the lord of the world the ancient of days melchizedek 2. the hierarchy..love-wisdom..planetary heart centre the new jerusalem..u. nity..at-one-ment group consciousness ruler: the christ the world saviour 3. humanity..a. ctive intelligence..planetary

owmen in humanity's hour of need. there must be steadiness, selflessness and silence, plus courage and confidence confidence in the strength of your own souls, confidence in the watching hierarchy and confidence in the plan. the end of tribulation is not yet, but it is in sight. with this thought i leave you. may the blessing of the masters rest upon you as a group and as individuals, and may the holy ones whose pupils you seek to become show you the light you seek, give you the strong aid of their compassion and their wisdom until you stand where the one initiator is invoked, until you see his star shine forth. the cause of the world catastrophe june 1942 we come now to the consideration of the present acute situation and world catastrophe which is rooted in world glamour, and will study

world scriptures. secondly, the establishing of a certain uniformity in the world religious rituals will aid men everywhere to strengthen each other's work and enhance powerfully the thought currents directed to the waiting spiritual lives. at present, the christian religion has its great festivals, the buddhist keeps his different set of spiritual events, and the hindu has still another list of holy days. in the future world, when organised, all men of spiritual inclination and intention everywhere will keep the same holy days. this will bring about a pooling of spiritual resources and a united spiritual effort, plus a simultaneous spiritual invocation. the potency of this will be apparent. let me indicate the possibilities of such spiritual events, and prophesy the nature of the coming

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

evil, which worked originally through hitler and his evil gang. the "sealing" of that door had not been successfully accomplished, and it is the part of wisdom to discover this in time. these forces of evil work through a triangle of evil, one point of which is to be found in the zionist movement in the united states, another in central europe, and the third in palestine. palestine is no longer a holy land and should not be so regarded. i would have you bear these points in mind while you investigate the world picture. this picture is taking shape and warrants recognition. it involves the jews (who are not a nation but a religious group) the near east and russia. in the maps which are to be found in the archives of the spiritual hierarchy, the entire area of the near east and europe greece

ity of sensitivity. the love aspect. the nature of relationship. wisdom. understanding. the method of evolution- 303- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust consciousness. soul. the note of attractive sound. utilises the consciousness thread 3. the mother aspect the intelligence of substance. the intelligence aspect. the nature of form. the holy spirit. response to evolution. the note of nature. develops the creative thread the mental plane which must be bridged is like a great stream of consciousness or of conscious substance, and across this stream the antahkarana must be constructed. this is the concept which lies behind this teaching and behind the symbolism of the path. before a man can tread the path, he must become that path h

hkarana that the initiate is concerned in the fourth initiation, called sometimes the great renunciation the renunciation or the withdrawal from form life, both personal and egoic. after this initiation neither of these aspects can hold the monad any more. the "veil of the temple" is rent in twain from the top to the bottom that veil which separated the outer court (the personality life) from the holy place (the soul) and from the holy of holies (the monad) in the temple at jerusalem. the implications and the analogies will necessarily be clear to you. in order, therefore, to bring about the needed projection of the accumulated energies, organised by the creative imagination and brought to a point of excessive tension by the focussing of the mental impulse (an aspect of the will, the disci

asonic work. the ceremonial aspect can be related to the degrees of entered apprentice and of fellow craft, plus certain little-practiced degrees, as for instance that of mark mason degree and one or two others; these are expansions of the implied teaching. the initiations, covered by the term symbolic representation, find their first hint in the sublime third degree, that of master mason, in the holy royal arch and in one or two succeeding degrees; the higher degrees of the scottish rite constitute a vague and nebulous attempt to hold before the masons of the world those expansions of consciousness and of growth into the light which are experienced in the remaining higher initiations those subject to the process called illumination through revelation. the masonic work is an ancient and la

symbol of future experience. in the same way, the concept of sacrifice has permeated all the teaching anent the crucifixion or the renunciation initiation, both in the east and in the west. this is a sacrifice idea associated with the concept of pain, agony, suffering, patience, prolongation and death. yet the true root of the word remains the same and gives the true significance "sacer" to make holy; that is what in truth happens to the initiate; he is "made holy; he is "set apart" for spiritual development and service. he is separated off from that which is natural, material, transmitted and handicapping, trammelling and destructive, and from that which lessens right activity for that which is new. he learns to define the wholeness which is his divine right and prerogative. the beauty o

ALICE BAILEY THE LABOURS OF HERCULES

and, released from fear, welcomed the deliverer, acclaiming hercules as savior of the land. but abderis lay dead.the teacher turned to hercules and said "labor the first is ended; the task is done, but badly done. learn the true lesson of this task and then pass on to further service to your fellowmen. go forth into the country guarded by the second gate and find and take the sacred bull into the holy place" the tibetan (djwhal khul) the meaning of the myth in combining this astrological and symbolic story with the everyday life and tests of modern discipleship, we shall tell the story of the task which hercules undertook, and- 20- the labours of hercules the test to which king eurystheus subjected him; and then we shall study [29] the significance of the sign in which it took place, for t

o the light which shines where stands the sacred bull. on the horizon rose the island fair where dwelt the bull, and where adventurous men could enter that vast maze which lured them to bewilderment, the maze of minos, king of crete, the keeper of the bull. crossing the ocean to the sunlit isle (though how we are not told) hercules entered on his task to seek and find the bull, and lead it to the holy place where dwell the one-eyed men. from place to place he chased the bull, led by the gleaming [40] star which shone upon the forehead of the bull, a bright lamp in a dark place. this light- 26- the labours of hercules moving as moved the bull, led him. from place to place. alone, he sought the bull; alone he chased it to its lair; alone he captured it and mounted on its back. around him sto

h the waves" hercules nearer drew, urging the sacred bull upon the way, throwing the light upon the trail which led from crete unto the temple of the lord, within the city of the oneeyed men. upon the mainland, at the water's edge, these three men stood and grasped the bull, taking it thus away from hercules "what hast thou here" said brontes, arresting hercules upon the way "the sacred bull, oh, holy one "who art thou? tell us now thy name" said steropes "i am the son of hera, a son of man and yet a son of god. i have performed my task. take now the bull into the holy place and save it from due death. minos desired its sacrifice "who told you thus to seek and save the bull" said arges, moving towards the holy place "within myself i felt the urge and sought my teacher. told by the great pr

of god. i have performed my task. take now the bull into the holy place and save it from due death. minos desired its sacrifice "who told you thus to seek and save the bull" said arges, moving towards the holy place "within myself i felt the urge and sought my teacher. told by the great presiding one, he sent me on the way, and with long search and many pains, i found the bull. helped by its [41] holy light, i rode it through the separating sea unto this holy place "depart in peace, my son, your task is done" the teacher saw him coming and went forth to meet him oil the way. across the waters came the voices of the sisters seven, singing around the bull, and nearer still the chanting of the one-eyed men within the temple of the lord, high in the holy place "you came with empty hands, oh, h

eyed men within the temple of the lord, high in the holy place "you came with empty hands, oh, hercules" the teacher said "i have these empty hands, because i have fulfiled the task to which i was assigned. the sacred bull is rescued, securely with the three. what next "within the light shall you see light; walk in that light and there see light. your light must brighter shine. the bull is in the holy place" and hercules reposed upon the grass and rested from his labor. later the teacher turned to hercules and said "labor the second is performed, and easy was the task. learn from this task the lesson of proportion. strength to perform the arduous task; a willingness to do the task which taxes not your powers; such are two lessons learnt. rise soon and seek the country, guarded by gate the

AN INTRO TO STUDY OF THE KABALAH

us in 170 b.c. then followed the long wars of the maccabees; subsequently the romans dominated judea, then quarrelling with the jews the city was taken by pompey, and not long after was again plundered by the roman general crassus in 54 b.c. yet the jewish religion was preserved, and we find the religious feasts and festivals all in progress at the time of jesus; yet once more in a.d. 70, was the holy city taken, plundered and burnt, and that by titus, who became emperor of the romans in a.d. 79. through all these vicissitudes, the hebrew old testament survived, yet must almost unavoidably have had many alterations and additions made to its several treatises; the more esoteric doctrines which were handed down along the line of the priestly caste, and not incorporated with the torah offered

he secret knowledge" which god gave to moses for the use of the priests themselves, in contradistinction to the written law intended for the masses of the people. one of the principal conceptions of the kabalah is that spiritual wisdom is attained by thirty-two paths, typified by the ten numbers and the twenty-two letters; these ten again being symbols of the divine emanations, the sephiroth, the holy voices chanting at the crystal sea, the great sea, the mother supernal, binah; and of the twenty-two occult forces of the nature of the universe symbolised by the three primary elements, the seven planets, and the twelve zodiacal influences of the heavens, which tincture human concerns through the path of our sun in its annual course. i have given the names and definitions of the thirty-two p

tter from spiritual intelligence; and the relations existing between creator and creature. in this theosophy--ex nihil nihilo fit; spirit and matter are the opposite poles of one existence: and as nothing comes from nothing, so nothing is annihilated. the following seven kabalistic ideals are of the greatest interest to students of the origin and destiny of the world and mankind (1) that god, the holy one, the supreme incomprehensible one, the ain suph, the greek apeiros (zohar iii. 283) was not the direct creator of the world; but that all things have proceeded from the primordial source in successive emanations, each one less excellent than the preceding, so that the universe is 'god manifested' and the last and remotest production is matter, a privation of perfection (2) that all we per

life is passed linked with a stronger soul who draws the sinner upward into purity: this is a form of the scheme of re-incarnation, transmigration of souls, or metempsychosis (7) that when all the pre-existent souls who have been incarnated here have arrived at perfection, the evil angels are also to be raised, and all lives will be merged into the deity by the kiss of love from the mouth of the holy one, and the manifested universe shall be no more, until again vivified by the divine fiat. it has been suggested by some learned authors that these kabalistic ideas resemble those of the alexandrian philosophy and of the gnostics, embodying notions derived from the pythagoreans, the platonists and from indian brahmanism and buddhism. let us more fully consider the conceptions of the divinity

hovah, ihvh, the divine four-lettered name, the tetragrammaton, but it is as the name of a group of divine conceptions, of emanations from a central spiritual light whose presence alone is postulated; from absolute god there is a series of emanations extending downward to reach jehovah, who is the divine one of binah, the supernal mother; other stages of emanation lead to the elohim, the group of holy spiritual attributes, associated with the sixth sephira, the sun of tiphareth. after another manner, jehovah is the group of the emanations from the deific source, called the ten sephiroth "the voices from heaven" these ten sephiroth, of which the first is a condensation of the supernal glory from the ain suph aour, the boundless light, appear as a rainbow of the divinity in a first world, or

ANALYSIS OF THE 5 6 INITIATION

that in a mystical sense is buried and alive in the vault. thirty-nine also equals i h v h+ a ch d. in all three are sixty-one symbols of the rose cross lamen, the number of ain. in addition, 6+1=7, the sides of he vault. the rose and cross united bring down into the center of all the divine white brilliance of rtk. there on the center is another rose and cross, the rose of ruby and the o of the holy spirit, and the cross of gold, the glory of light and the 4 perfection of the lower genius united to the higher genius. rays issue forth because osiris hath risen and isis shines forth a new creation. this higher rose cross in the center of the rose cross of divine light is the mystery of the higher genius descending into the rtk of man, and the lower genius is now established in trapt. in ha

is bearing the chief adept wand and crux ansanta. this allows him safe passage within the gate of isis of the seven-sided vault, the door of c. upon entrance, the trampling down of the forces of evil takes place. at one time, that same evil the aspirant tramples down on was his support and foundation in the physical world. the aspirant now stands in the vault of seven sides, seven is an esoteric holy number to the qabbalist. each side has a total of ten primary squares and thirty lesser squares which equal forty squares; 7 x 40= 280. the number 280 equals wpldns. recall that in 1=10 wpldns created a path for the aspirant. in addition, 280=2+8=10, the number of sephiroth through which all the forces of the vault do manifest. ten is one from which all the forces of the universe begin. the a

ame, hwhy. so many who claim to understand the symbolism of the vault have never looked behind the veil and the blinds set forth by our more ancient fraters and sorors. the cut in the tradition of the ancients, blood must be shed. it symbolizes that our adepts now mix or pull their blood together as one. final close the one hundred and twenty is formulated, and the guardians are called forth. the holy scribe is asked to record all in his scrolls. the triangle of the supernals is formulated, and lvx signs close the whole with glory, the glory of light. all are at peace in hwche anathema of zos the sermon to the hypocrite an automatic writing by austin osman spare preface do thy will magickal currents pass as the great wheel swings endlessly to and fro driven by words of power whose origin i

APOCALYPSE MOSES

god to send his angel and give them the oil of mercy. 2 and god sent the archangel michael and he spake to seth 'seth, man of god, weary not thyself with prayers and entreaties concerning the tree which floweth with oil to anoint thy father adam. for it shall not be thine now, but in the end of the times. 3 then shall all flesh be raised up from adam till that great day,-all that shall be of the holy people. then shall the delights of paradise be given to them and god shall be in their midst. 4 and they shall no longer sin before his face, for the evil heart shall be taken from them and there shall be given them a heart understanding the good and to serve god only. 5 but do thou go back to thy father. for the term of his life hath been fulfilled and he will live three days from to-day and

and when they came to the place where your father adam was, the chariot halted and the seraphim. 4 and i beheld golden censers, between your father and the chariot, and all the angels with censers and frankincense came in haste to the incense-offering and blew upon it and the smoke of the incense veiled the firmaments. 5 and the angels fell down and worshipped god, crying aloud and saying, ja'el, holy one, have pardon, for he is thy image, and the work of thy holy hands' chapter 34. 1 and i eve beheld two great and fearful wonders standing in the presence of god and i wept for fear, and i cried aloud to my son seth and said, 2 'rise up, seth, from the body of thy father adam and come to me, and thou shalt see a spectacle which no man's eye hath yet beheld' chapter 35. 1 then seth arose and

aid, 2 'rise up, seth, from the body of thy father adam and come to me, and thou shalt see a spectacle which no man's eye hath yet beheld' chapter 35. 1 then seth arose and came to his mother and to her he saith 'what is thy trouble? why weepest thou (and) she saith to him: 2 'look up and see with thine eyes the seven heavens opened, and see how the soul of thy father lies on its face and all the holy angels are praying on his behalf and saying 'pardon him, father of all, for he is thine image 'pray, my child seth, what shall this mean? 3 and will he one day be delivered into the hands of the invisible father, even our god? 4 but who are the two negroes who stand by at the prayers for thy father adam' chapter 36. 1 and seth telleth his mother, that they are the sun and moon and themselves

lory of the lord from the works of his making, for he hath pitied adam the creature of his hands' 3 but when the angels had said these words, lo, there came one of the seraphim with six wings and snatched up adam and carried him off to the acherusian lake, and washed him thrice, in the presence of god. 4 and he stayed there three hours, lying down, and thereafter the father of all, sitting on his holy throne stretched out his hand, and took adam and handed him over to the archangel michael saying 'lift him up into paradise unto the third heaven, and leave him there until that fearful day of my reckoning, which i will make in the world' 6 then michael took adam and left him where god told him. chapter 38. 1 but after all this, the archangel asked concerning the laying out of the remains. an

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

APOCRYPHON OF JOHN

pha.com/apocrypha_nt/apocjn.html 2 of 12 8/16/2006 5:17 pm is immeasurable, since there was no one prior to him to measure him. he is invisible, since no one saw him. he is eternal, since he exists eternally. he is ineffable, since no one was able to comprehend him to speak about him. he is unnameable, since there is no one prior to him to give him a name "he is immeasurable light, which is pure, holy (and) immaculate. he is ineffable, being perfect in incorruptibility (he is) not in perfection, nor in blessedness, nor in divinity, but he is far superior. he is not corporeal nor is he incorporeal. he is neither large nor is he small. there is no way to say 'what is his quantity' or 'what is his quality, for no one can know him. he is not someone among (other) beings, rather he is far super

visible, virginal spirit who is perfect. the first power, the glory of barbelo, the perfect glory in the aeons, the glory of the revelation, she glorified the virginal spirit and it was she who praised him, because thanks to him she had come forth. this is the first thought, his image; she became the womb of everything, for it is she who is prior to them all, the mother-father, the first man, the holy spirit, the thrice-male, the thrice-powerful, the thrice-named androgynous one, and the eternal aeon among the invisible ones, and the first to come forth" requested from the invisible, virginal spirit- that is barbelo- to give her foreknowledge. and the spirit consented. and when he had consented, the foreknowledge came forth, and it stood by the forethought; it originates from the thou

over the light which came forth, that which was brought forth first by the first power of his forethought, which is barbelo. and he anointed it with his goodness until it became perfect, not lacking in any goodness, because he had anointed it with the goodness of the invisible spirit. and it attended him as he poured upon it. and immediately when it had received from the spirit, it glorified the holy spirit and the perfect forethought, for whose sake it had come forth "and it requested to give it a fellow worker, which is the mind, and he consented gladly. and when the invisible spirit had consented, the mind came forth, and it attended christ, glorifying him and barbelo. and all these came into being in silence "and the mind wanted to perform a deed through the word of the invisible spir

e word of the invisible spirit. and his will became a deed and it appeared with the mind; and the light glorified it. and the word followed the will. for because of the word, christ the divine autogenes created everything. and the eternal life his will and the mind and the foreknowledge attended and glorified the invisible spirit and barbelo, for whose sake they had come into being "and the holy spirit completed the divine autogenes, his son, together with barbelo, that he may attend the mighty and invisible, virginal spirit as the divine autogenes, the christ whom he had honored with a mighty voice. he came forth through the forethought. and the invisible, virginal spirit placed the divine autogenes of truth over everything. and he subjected to him every authority, and the truth whi

which attend the divine autogenes (and) these are the twelve aeons which attend the son the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 4 of 12 8/16/2006 5:17 pm of the mighty one, the autogenes, the christ, through the will and the gift of the invisible spirit. and the twelve aeons belong to the son of the autogenes. and all things were established by the will of the holy spirit through the autogenes "and from the foreknowledge of the perfect mind, through the revelation of the will of the invisible spirit and the will of the autogenes perfect man (appeared, the first revelation, and the truth. it is he whom the virginal spirit called pigera-adamas, and he placed him over the first aeon with the mighty one, the autogenes, the christ, by the first light a

ARADIA GOSPEL OF THE WITCHES

rd as a nursery rhyme. 6 probably a mistake for luna. 7 this implies keeping himself warm, and is proof possitive that moonshould here be read for sun.according to another legend cain suffers from cold in the moon. 8 this is a formula which is to be slowly recited, emphasising the repetitions.chapter iii. no footnotes)chapter iv. 9 properly, the stone with a hole in it. but such a stone is called holy on shipboard, and here it hasreally a claim to the name. 10 this is an obscure passage, but i believe that i have given it as the poet meant or felt it. 11 il sasso a palla.chapter v. 12 this passage is not given in the original ms, but it is necessary to clearly explain what followsabruptly. page 76 as such works must have pictures, circe is set forth by a page cut of a very ugly old woman i

cciolais putunder a glass and conjured to give by its light certain answers.the conjuration of the meal or bread, as being literally our body as contributing to form it, anddeeply sacred because it had lain in the earth, where dark and wondrous secrets bide, seems tocast a new light on the christian sacrament. it is a type of resurrection from the earth, and wastherefore used at the mysteries and holy supper, and the grain had pertained to chthonicsecrets, orto what had been under the earth in darkness. thus even earth-worms are invoked in modern witch-craft as familiar with dark mysteries, and the shepherds pipe to win the orphic power must beburied three days in the earth. and so all was, and is, in sorcery a kind of wild poetry based on sym-bols, all blending into one another, light and

ul applied to her byhorace indicates that she who gave disguises to her worshippers had kept one to herself. she wasworshipped in perfect silence. this is confirmed by a passage to horace (epist. 16, lib. 1, where animpostor, hardly daring to move his lips, repeats the following prayer or incantation: o goddess laverna!give me the art of cheating and deceiving,of making men believe that i am just,holy, and innocent! extend all darknessand deep obscurity oer my misdeeds!it is interesting to compare this unquestionably ancient classic invocation to lavernawith the onewhich is before given. the goddess was extensively known to the lower orders, and in plautus acook who has been robbed of his implements calls on her to revenge him.i call special attention to the fact that in this, as in a grea

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 people to have gods growing in their gardens. page 55 n r r r r r chapter xiv.the goblin messengers of diana and mercury.the following tale was not given to me as connected with the gospel of the witches, but as dianaappears in it, and as the whole conception is that of diana

lo desterai,panni dal letto lacera,le farai tanta paurache allora di andare a dormire,andra alle bische a giuocare,e tu nunqua lo seguirai.e tu col tuo bri bri, le dirai,chi non paga delitiavranno pene e guai. page 21 n r r r r r una altra volta ti scongiuroche tu non abbia ne pace ne bene,tu possa essere sempre in mezzo alle pene,fino che la grazia che io ti chiedonon mi farai!invocation to the holy-stone. 9 i have founda holy-stone upon the ground.o fate! i thank thee for the happy find,also the spirit who upon this roadhath given it to me;and may it prove to be for my true goodand my good fortune!i rise in the morning by the earliest dawn,and i go forth to walk through (pleasant) vales,all in the mountains or the meadows fair,seeking for luck while onward still i roam,seeking for rue a

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

may not have been twelve months old, the memorable scottish freemason, andrew michael ramsay, delivered an historical address in a french lodge, in the course of which he explained that the masonic brotherhood arose in palestine during the period of the crusades, under the protection of christian knights, with the object of restoring christian churches which had been destroyed by saracens in the holy land. for some reason which does not emerge, the foster-mother of masonry, according to the mind of the hypothesis, was the chivalry of st. john. ramsay appears to have left the masonic arena, and he died in the early part of 1743, but his discourse produced a profound impression on french freemasonry. he offered no evidence, but france undertook to produce it after its own manner and conform

arly part of 1743, but his discourse produced a profound impression on french freemasonry. he offered no evidence, but france undertook to produce it after its own manner and conformably to the spirit of the time by the creation of rites and degrees of masonic knighthood, no trace of which is to be found prior of ramsay. their prototypes of course were extant, the knights of malta, knights of the holy sepulchre, knights of st. lazarus, in the gift of the papal see, and the order of christ in portugal, in the gift of the portuguese crown. there is no need to say that these religious and military orders have nothing in common with the operative masonry of the past, and when their titles were borrowed for the institution of masonic chivalries, it is curious how little the latter owed to the c

general prototype of all is found in the roman pontifical. there are, of course, reflections and analogies (i) in the old knightly corporations the candidate was required to produce proofs of noble birth, and the strict observance demanded these at the beginning, but owing to obvious difficulties is said to have ended by furnishing patents at need (2) in the military order of hospitallers of the holy sepulchre of jerusalern, he undertook, as in others, to protect the church of god, with which may be compared modern masonic injunctions in the temple and holy sepulchre to maintain and defend the holy christian faith (3) again at his knighting he was "made, created and constituted now and for ever" which is identical, word for word, with the formula of another masonic chivalry, and will not

"in which allegory dissolves (2) grade of sublime knight of god and of his temple, being the fifth and last grade of free masonry. at a later period, however, it became the seventh grade of the rite, owing to the introduction of an elect degree which took the number 5 under the title of knight of the eagle, followed by an illustrious degree, occupying the sixth place and denominated knight of the holy sepulchre. the grade final in both enumerations- otherwise knight of god- presented a peculiar, as it was also an early version of the perpetuation story, from which it follows that the clermont rite was templar. i have so far failed to trace any copy of the ritual in this country with the exception of that which has been placed recently in my hands, an example of the discoveries that await r

an example of the discoveries that await research in continental archives. the templar element- which may be called the historical part- is combined with a part of symbolism, for though allegory is said to be abandoned in the fourth degree, its spiritual sister is always present in ritual. the aspect which it assumes in the present case is otherwise known in masonry, the chapter representing the holy city, the new jerusalem, with its twelve gates, as a tabernacle of god with men. the candidate is represented therefore as seeking the light of glory and a perfect recompense, while that which he is promised is an end of toils and trials. he is obligated as at the gates of the city and is promised the grand secret of those who abide therein. the city is- spiritually speaking- in the world to

BALANONES TEMPLE OF SET FAQ

ated on alt.pagan on jan 10, 1996, and i responded: ft> i know some satanists would like to think they are pagan, but if this is the case, why the need to desacrate the pentagram as they did the cross? i know the pentagram is not central to all pagan beliefs, but there is still no need for this. all pagan faiths that i know of respect the symbols of other religions. agreed. so why do you turn the holy and glorious pentagram wrong side up? it's a symbol of dynamic balance, resting actively on one point. why do you have to turn it over with its all-important balance point pointing meaninglessly up into the air? there is additional discussion of initiation and the temple's degree system in the ref document. 2.3 satanism is the temple of set a satanic organization? the temple of set as an orga

BASIL VALENTINE TWELVE KEYS

y night, and whose hearts are set upon god with an unfeigned affection. hence, if you would prepare our great and ancient stone, i testify unto you in all truth that you must give diligent heed to my teaching, and before all things implore the gracious blessing of the creator of all things. you must also truly repent you of all your sins, confessing the same, and firmly resolve to lead a good and holy life. it is also necessary that you should determine to shew your gratitude to god for his unspeakable gift, by succouring the poor and the distressed, and by opening your hand and your heart to the needy. then god will bless your labour, and reward your search with success, and yourself with a seat in heaven as the fruit of your faith. do not despise the truthful writings of those who posses

it of god moved upon the face of the waters, and as yet all was involved in darkness, almighty and eternal god, whose beginning and wisdom are from everlasting, by his inscrutable counsel created heaven and earth, and all that in them is, both visible and invisible, out of nothing. how the act of creation was accomplished i will not attempt to explain. this is a matter which is set forth to us in holy scripture, and must be apprehended by faith. to each creature god gave its own seed, wherewith to propagate its kind, that in this way there might always be an increase of men and animals, plants and metals. man was not to be able to produce new seed: he was only permitted to educe new forms of life out of that which already existed. the creating of seed god reserved to himself for if man cou

hall find whither the vestibules of the palace lead, and there is nothing comparable to the subtlety thereof. he shall possess all in all, performing all things whatsoever which are possible under the sun. o principle of the prime principle, consider the end! o end of the final end, consider the beginning! and be this medium commended unto your faithful care, wherein also god the father, son, and holy ghost, shall give unto you whatsoever you need both in soul and body. concerning the first matter of the philosophical stone seek for that stone which has no fleshly nature, but out of which a volatile fire is extracted, whence also this stone is made, being composed of white and red. it is a stone, and no stone; therein nature alone operates. a fountain flows from it. the fixed part submerge

BEHOLDERS OF NIGHT

e intent of the left hand path. many view the lhp as one in line with christian satanism or diabolism, which is an inaccurate view of the path itself. the lhp is the freedom from such restrictive thoughts as good or evil, or the moral right of the day. the individual must seek to transcend both, and that the image of evil or darkness, is the opposition essence of our selves, our secret essence or holy guardian angel/evil genius of being. the black flame[6] itself is the concept of the gift of seth, of lucifer. the black flame is the awakened consciousness or psyche of the individual, whom has torn down the right hand path concept of trust and dissolution in a tyrant father who demands faith. the black flame is the immortal essence of the self, the true will as which emerged from the founta

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

s throughout the tibetan landscape, further contributing to its sacrality for nyingma practitioners. once buddhism was reestablished, these teaching were discovered by individuals considered to be incarnations of padmasambhava s disciples. for this reason, these incarnations are called "treasure-revealers (gter ston. termas can take several forms. they can be actual texts hidden in caves or under holy images "mental texts" concealed within the minds of treasure-revealers and discovered through meditation or visionary experiences; or sacred objects such as statues and ritual implements that, once found, excite the hidden memories of treasure-revealers that contain the teachings. one other way that treasures are concealed is by the use of..kin.-script, a series of characters that look tibeta

ngneber (yang ne ber, who was also a prince of khotan in a previous life. see the conclusion for a further analysis of this deity. 67 tibetans have a penchant for instilling the surrounding geography with multiple layers of sacrality. also, it is widely believed among tibetans that there are hidden lands within the tibetan geography accessible only to spiritually adept practitioners. these secret holy lands are buddha fields manifested on earth to advance the enlightenment of individuals. see dowman 1988; gyatso 1987; and huber 1999, pp. 39-57 for more on tibetan 36 tsiu marpo tells padmasambhava that his abode is a charnel ground in india as well as a specific cavern in tsang. indeed, though tsiu marpo first meets padmasambhava in india, he and his horsemen later welcome the spiritual mas

BLACK WITCHCRAFT

r ancient heritage. while some choose paths less dangerous than this; the reality of witchcraft as a luciferian gnosis cannot be denied. the great work in reference to set is for the magician to seek divinity, that is awareness, individuality and personal power. by believing in yourself rather than something higher than you (the only higher angelick or demonic being is you, the luciferic angel or holy guardian angel) you become as your models. within the black tradition the luciferian trinity which is composed of samael lilith cain hold significance in the model of practice within the cult. this trinity is an alchemical process of becoming in which the magician aligns and utilizes the deific associations of samael lilith cain to transform their consciousness into the divine essence which i

d luciferian spirits and atavistic shades, that the sorcerer may encircle them within his or her own arcana of practice. one may make reference as to foundation by the goetic sorcery grimoire, which presents a left hand path alignment with the 72 daemons of the shemhamforasche, but rather the rituals which prepare the magician for the summoning and encircling of such spirits. an invocation of the holy guardian angel, azal ucel, as well as the invocation of the adversary prepare the mental outlook of the magician, that rather than adopting a christian dogma, the daemonic spirit is illumined within through determined and willed practice. this may also make considerations for the commitment needed for this path and circle of luciferian witchcraft, that even within workings of light, the witch

BLAVATSKY H P ANTHROPOGENESIS

lty. besides, we have the egyptian "books of thoth" and "book of the dead" and the hindu puranas with the seven manus, as well as the chaldeo-assyrian accounts, whose tiles mention seven primitive men, or adams, the real meaning of which name may be ascertained through the kabala. those who know anything of the samothracian mysteries will also remember that the generic name of the kabiri was the "holy fires" which created on seven localities of the island of electria (or samothrace) the "kabir born of the holy lemnos (the island sacred to vulcan. according to pindar (see "philosophumena" miller's edition, p. 98, this kabir, whose name was adamas, was, in the traditions of lemnos, the type of the primitive man born from the bosom of the earth. he was the archetype of the first males in the

-born. they are not ready. they spurned the sweat-born. they are not quite ready. they would not enter the first egg-born. 26. when the sweat-born produced the egg-born, the twofold and the mighty, the powerful with bones, the lords of wisdom said "now shall we create" 27. the third race became the vahan of the lords of wisdom. it created "sons of will and yoga" by kriyasakti it created them, the holy fathers, ancestors of the arhats- viii. 28. from the drops of sweat; from the residue of the substance; matter from dead bodies of men and animals of the wheel before; and from cast-off dust, the first animals were produced. 29. animals with bones, dragons of the deep, and flying sarpas were added to the creeping things. they that creep on the ground got wings. they of the long necks in the w

stone of[[vol. 2, page] 21 the slokas of "dzyan" the mountains and of the black stone, they cut their own images in their size and likeness, and worshipped them. 44. they built great images nine yatis high, the size of their bodies. inner fires had destroyed the land of their fathers. the water threatened the fourth. 45. the first great waters came. they swallowed the seven great islands. 46. all holy saved, the unholy destroyed. with them most of the huge animals, produced from the sweat of the earth- xii. 47. few men remained: some yellow, some brown and black, and some red remained. the mooncoloured were gone forever. 48. the fifth produced from the holy stock remained; it was ruled over by the first divine kings. 49. who re-descended, who made peace with the fifth, who taught and instr

ng that the deity geometrizes in fabricating the universe. the kabalistic book, the sepher jezirah, opens with a statement of the hidden wisdom of alhi in sephrim, i.e, the elohim in the sephiroth "in thirty and two paths, hidden wisdom, established jah, jhvh, tzabaoth, elohi of israel, alhim of life, el of grace and mercy- exalted, uplifted dweller on high, and king of everlasting, and his name- holy! in three sephrim: viz- b-s'ph-r, v-s'ph-r, v-siph-o-r "this comment sets forth 'the hidden wisdom' of the original text by hidden wisdom, that is, by the use of words carrying a special set of numbers and a special phraseology, which will set forth the very explanatory system which we find to fit so accurately in the hebrew bible. in setting forth his scheme, to enforce it, and to finish out

and the varaha, the present, when the earth was lifted out of the water by brahma, in the shape of a boar, or "varaha avatar" creation is shown as a sport, an amusement (lila) of the creative god. the zohar speaks of primordial worlds, which perished as soon as they came into existence. and the same is said in midraish, rabbi abahu explaining distinctly (in bereschith rabba, parscha ix) that "the holy one" had successively created and de[[footnote(s* these two must not be confused with the seven creations or divisions in each kalpa (see book i "the seven creations. the primary and secondary creations are here meant[[vol. 2, page] 54 the secret doctrine. stroyed sundry worlds, before he succeeded in the present one. this does not relate only to other worlds in space, but to a mystery of our

BLAVATSKY H P COSMOGENESIS

those vital truths. the world of to-day, in its mad career towards the unknown- which it is too ready to confound with the unknowable, whenever the problem eludes the grasp of the physicist- is rapidly progressing on the reverse, material plane of spirituality. it has now become a vast arena- a true valley of discord and of eternal strife- a necropolis, wherein lie buried the highest and the most holy aspirations of our spirit-soul. that soul becomes with every new generation more paralyzed and atrophied. the "amiable infidels and accomplished profligates" of society, spoken of by greeley, care little for the revival of the dead sciences of the past; but there is a fair minority of earnest students who are entitled to learn the few truths that may be given to them now; and now much more th

sarasvati, the greatest sanskritist of his day in india, assured some members of the theosophical society of the same fact with regard to ancient brahmanical works. when told that professor max muller had declared to the audiences of his "lectures" that the theory "that there was a primeval preternatural revelation granted to the fathers of the human race, finds but few supporters at present- the holy and learned man laughed. his answer was suggestive "if mr. moksh mooller, as he pronounced the name, were a brahmin, and came with me, i might take him to a gupta cave (a secret crypt) near okhee math, in the himalayas, where he would soon find out that what crossed the kalapani (the black waters of the ocean) from india to europe were only the bits of rejected copies of some passages from ou

one from the egg, the six, and the five. then the three, the one, the four, the one, the five- the twice seven the sum total. and these are the essences, the flames, the elements, the builders, the numbers, the arupa, the rupa, and the force of divine man- the sum total. and from the divine man emanated the forms, the sparks, the sacred animals, and the messengers of the sacred fathers within the holy four. 4. this was the army of the voice- the divine mother of the seven. the sparks of the seven are subject to, and the servants of, the first, the second, the third, the fourth, the fifth, the sixth, and the seventh of the seven. these "sparks" are called spheres, triangles, cubes, lines, and modellers; for thus stands the eternal nidana- the oeaohoo, which is[[vol. 1, page] 31 the secret d

sacred four; and the ten are the arupa universe. then come the "sons" the seven fighters, the one, the eighth left out, and his breath which is the lightmaker. 6. then the second seven, who are the lipika, produced by the three. the rejected son is one. the "sonsuns" are countless- stanza v. 1. the primordial seven, the first seven breaths of the dragon of wisdom, produce in their turn from their holy circumgyrating breaths the fiery whirlwind. 2. they make of him the messenger of their will. the dzyu becomes fohat, the swift son of the divine sons whose sons are the lipika, runs circular errands. fohat is the steed and the thought is the rider. he passes like lightning through the fiery clouds; takes three, and five, and seven strides through the seven regions above, and the seven below

n army of the sons of light stands at each angle, and the lipika in the middle wheel, they say: this is good, the[[vol. 1, page] 32 the secret doctrine. first divine world is ready, the first is now the second. then the "divine arupa" reflects itself in chhaya loka, the first garment of the anupadaka. 5. fohat takes five strides and builds a winged wheel at each corner of the square, for the four holy ones and their armies. 6. the lipika circumscribe the triangle, the first one, the cube, the second one, and the pentacle within the egg. it is the ring called "pass not" for those who descend and ascend. also for those who during the kalpa are progressing towards the great day "be with us" thus were formed the rupa and the arupa: from one light seven lights; from each of the seven, seven tim

BLUE EQUINOX

of the aspiration of the adept. the account of the master of the templi should in particular be taken as authentic. the instruction in the 8th thyr pertains to class d, i.e. it is an official ritual, and the same remarks apply to the account of the proper method of invoking thyrs given in the 18th thyr. liber lxv. liber cordis cincti serpente. an account of the relations of the aspirant with his holy guardian angel. this book is given to probationers, as the attainment of the knowledge and conversation of the holy guardian angel is the crown of the outer college. similarly liber vii is given to neophytes, as the grade of master of the temple is the next resting-place, and liber ccxx to the zelator, since that carries him to the highest of all possible grades. liber xxvii is given to the p

symbolic representation of the universe derived by dr. john dee through the scrying of sir edward kelly. its publication is at present incomplete. liber dxxxvi. batrachophrenoboocosmomachia. an instruction 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 ref

ask of this grade, the attainment of bhakta-yoga. curriculum of a.a. 37 course vii the dominus liminis will be examined in the following books: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber xcv. the wake world (in konx om pax. a poetic allegory of the relations of the soul and the holy guardian angel. liber dccclx. john st john. a model of what a magical record should be, so far as accurate analysis and fullness of description are concerned. liber viii. see cdxviii. liber xi. liber nv. an instruction for attaining nuit. liber dlv. liber had. an instruction for attaining hadit. liber dcccxxxi. liber iod, formerly called vesta. an instruction giving three methods of reducing

an instruction for attaining nuit. liber dlv. liber had. an instruction for attaining hadit. liber dcccxxxi. liber iod, formerly called vesta. an instruction giving three methods of reducing the manifold consciousness to the unity. this course is specially adapted to facilitate the task proper to the grade of adeptus minor, the attainment of raja yoga and of the knowledge and conversation of the holy guardian angel. course viii liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber i. liber b vel magi. this is an account of the grade of magus, the highest grade which it is ever possible to manifest in any way whatever upon this plane. or so it is said by the masters of the temple

h star moves in an appointed path without interference. there is plenty of room for all; it is only disorder that creates confusion. from these considerations it should be clear that .do what thou wilt. does not mean .do what you like. it is the apotheosis of freedom; but it is also the strictest possible bond. do what thou wilt.then do nothing else. let nothing deflect thee from that austere and holy task. liberty is absolute to do thy will; but seek to do any other thing the equinox 42 whatever, and instantly obstacles must arise. every act that is not in definite course of that one orbit is erratic, an hindrance. will must not be two, but one. note further that this will is not only to be pure, that is, single, as explained above, but also .unassuaged of purpose. this strange phrase mus

BOOK OF ENOCH

otes by andy mccracken special thanks to bredren jason naphtali who found this translation (by m. knibb) of the ethiopian text in the s.o.a.s. library at the university of london. contents introduction history of the book of enoch condition of the text the book (1) the blessing of enoch (2) god's laws (3) rebels amongst the watchers (4) the most high of the watchers speaks out (5) enoch meets the holy watchers (6) the book of reproof (7) enoch stays for a while with the watchers (8) the angels who keep watch (9) the fragrant trees (10) the book of methuselah (11) the book of noah (12) the book of parables (13) the storehouses (14) the revolutions of the lights (15) enoch's letter to methuselah (16) the law of the stars (17) enoch's first vision (18) prophecy of the animals (19) prophecy of

ith names, or religions with names. then he goes on to describe the angels as blond men, who ran away from heaven in order to be promiscuous with women. i don t believe this is the sort of world view that would have been well received or widely accepted anywhere in 200 bc. this plus the all too accurate prophecies are probably the reasons why it was lost by the religions that used to regard it as holy. i concluded that the book is probably what it appears to be; well preserved, ancient and genuine. enoch was the great-grandfather of noah, and father of methuselah, and his book gives a unique view of the world before the flood; which recent research suggests may have occurred as long ago as 17,000 bc. the history of the book of enoch the book was thought to have been lost, for over 2,000 ye

e are details of a second end later in the book (see the 10 weeks. 1.1] these are the words of the blessing of enoch; according to which he blessed the chosen and righteous who must be present on the day of distress, which is appointed, for the removal of all the wicked and impious. 1.2] and enoch began his story and said- there was a righteous man whose eyes were opened by the lord, and he saw a holy vision in the heavens, which the angels showed to me. and i heard everything from them, and i understood what i saw: but not for this generation, but for a distant generation that will come. 1.3] concerning the chosen i spoke; and i uttered a parable concerning them: the holy and great one will come out of his dwelling. 1.4] and the eternal god will tread from there upon mount sinai, and he w

the earth will sink, and everything that is on the earth will be destroyed, and there will be judgment upon all, and upon all the righteous. 1.8] but for the righteous: he will make peace, and he will keep safe the chosen, and mercy will be upon them. they will all belong to god, and will prosper and be blessed, and the light of god will shine on them. 1.9] and behold! he comes with ten thousand holy ones; to execute judgment upon them and to destroy the impious, and to contend with all flesh concerning everything that the sinners and the impious have done and wrought against him. 2) god's laws 2.1] contemplate all the events in the sky; how the lights in the sky do not change their courses, how each rises and sets in order, each at its proper time, and they do not transgress their law. 2

uction of men they cried out; and their voices reached heaven. 9.1] and then michael, gabriel, suriel and uriel, looked down from heaven and saw the mass of blood that was being shed on the earth and all the iniquity that was being done on the earth. 9.2] and they said to one another "let the devastated earth cry out with the sound of their cries, up to the gate of heaven. 9.3] and now to you, oh holy ones of heaven, the souls of men complain, saying "bring our complaint before the most high" 9.4] and they said to their lord, the king "lord of lords, god of gods, king of kings! your glorious throne endures for all the generations of the world, and blessed and praised! 9.5] you have made everything, and power over everything is yours. and everything is uncovered, and open, in front of you

BOOK OF BLACK SERPENT

shioned using the same wood as was used for the rod of the art. the ceremonial robe: it must be constructed of linen or some such material and is best when it is made by the operator of this work. the robe may be fashioned with a hood and should be no longer than your ankles and the sleeves of which should be no longer than your wrists. an emblem may be appropriate to some actions and as with the holy names of the rod of the art, these will be given to you by god through his ministering angels. the censur and suffumigations: the types of perfumes and incenses and their qualities or purposes have been described in many other books on the royal art of magick, some falsely so and others truely. here follows a list of the incenses and perfumes which may be used and their practical associations

of growth: banish thou therefore the evil and seek the good. for as moses lifted up the serpent in the wilderness, even so must the son of adam be lifted up, raised through the balance of strife and of trial, through the pathway of eternal life. and when, like our master, thou art extended on that tree, through suffering and through pain, let thy countenance be raised up towards the light of the holy one to invoke the divine brightness, not for thyself, but for those who have not yet attained to the pathways, even though they be thy tormentors. balanced between the spiritual and the material, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not st

your own, and by and by, they will appear in their true form, as the blood gives them the power to take shapes, such as they are. here follows the manner of invoking the arch-angels, all the rest of this will be given unto you by them: the angelick conjuration. begin this by reciting ps lxii, cxli, cixx and lxxxvi. then begin the followingoration. o most illustrious prince of the heavenly hosts, holy michael+ gabriel+ uriel+ raphael; the archangels, from thy celestial home defend me, a human being, whom god has created in his own image and likeness, and whom he has purchased at a great price from satan's tyranny. o holy and all-mighty god who fashioned the earth and all things by a word! who sent his only-begotten son into the world to crush the spirit of evil with its bellowing; do thou

ael; the archangels, from thy celestial home defend me, a human being, whom god has created in his own image and likeness, and whom he has purchased at a great price from satan's tyranny. o holy and all-mighty god who fashioned the earth and all things by a word! who sent his only-begotten son into the world to crush the spirit of evil with its bellowing; do thou speedily give heed and send thine holy and effulgent ministering angels from their stations. let them come that they might administer thine virtue, strength and wisdom unto me, in these actions, with whatever spirits i call forth. let the prince of darkness have no power over me and his servitors no power to enslave me but assist me that i may act to the glory of god. bring strength, o lord, by thine holy angels raphael, gabriel

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

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ent for the first thousand years of christianity. an attempt at mass conversion was made by pope gregory the great. he thought that one way to get the people to attend the new christian churches was to have them built on the sites of the older temples, where the people were accustomed to gathering together to worship. he instructed his bishops to smash any "idols" and to sprinkle the temples with holy water and rededicate them. to a large extent wicca (m; wicce (f. also sometimes spelled wica or wita. 4/ buckland's complete book of witchcraft gregory was successful. yet the people were not quite as gullible as he thought. when the first christian churches were being constructed, the only artisans available to build them were from among the pagans themselves. in decorating the churches thes

n incense in any saucer-like vessel. if you are using charcoal briquets and are afraid of the vessel cracking, simply fill it with sand and that will absorb the heat. salt and water dishes are found on most witch altars. salted water represents life (salt itself symbolizes semen, as is detailed in an interesting essay by ernest jones, titled the symbolic significance of salt. baptismal water, or "holy water, is nothing more than salt and water. the dishes you use can be of any type. some people even use sea-shells as containers. during rituals it is usual to drink some wine (or fruit-juice, if alcohol is not possible. to toast the gods, a libation is always poured first. when meeting outdoors this can simply be poured on the ground. but when indoors the best, and usual, way is to pour the

dows will be complete. consecration of tools the tools you have made plus any jewelry you might make carry a variety of vibrations. before using your tools, therefore, it is necessary to ritually cleanse them and to dedicate them to the work you will be using them for. this is done through a "sprinkling and censing. when you charge your salt and then mix it with the water, it becomes, in essence "holy water. together with the smoke of the incense, this acts as a spiritual cleansing agent. the first thing you will consecrate will be your knife, or athame, since you will need that for regularly casting the circle and for general ritual work. the consecration ritual that follows is written for the athame. you simply change the wording to apply to anything else you happen to be consecrating (e

ck over the construction of the knife (, or whatever) and what you did to personalize it; to make it truly your own. then dip your fingers in the salted and sprinkle the knife. turn it over and sprinkle the other side. now pick it up and hold it in the smoke of the , turning it so that all parts of it get thoroughly censed. say "may the and the smoke of the drive out any impurities in f this knife, that it be pure and cleansed, ready to serve me and my in any way i desire. so mote it be" hold it between the palms of your hands and concentrate all your your "" into the knife. lesson : covens and / 57 then say "i charge this knife, through me, with the and might of the and . may it serve us w