Michael Wynn's Occult Reference Library
IN HEAVEN

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

en himel hat erkorn, der geiselt uns bi uuser habe; ich viirhte sere, unt wirt im zorn, den slegel wirft er uns her abe^ in a servian song (vuk 4, 9) the angels descend to earth out of god's window (od bozhieg prozora; pro-zor (out-look, hence window) reminds one of zora (dawn, prozorie (morning twilight, and of wodan at early morn looking toward the sunrise. the dawn is, so to speak, the opening in heaven, through which god looks into the world. also, what paulus diac. 1, 20 tells of the anger of the lord (supra, p. 18, whereby the herulian warriors were smitten before their enemies, i am inclined to trace up to "vvuotan: tanta super eos coelitus ira res^jcxit; and again: vae tibi, misera herulia, quae coeiestis domini flecteris ira! conf. egilssaga p. 305: reiffr se rogn ok osinn! wrathf

ms. of as late as 1470: ende de poeten in heure fablen heetend (the constell) ourse, dat is te segghene woenswaghcn. and elsewhere: dar dit teekin arcturus, dat wy heeten woonswaghcn, up staet; het sevenstarre ofde wocnswaglicn; conf. huydec. proeven 1, 24. i have nowhere met with plaustrum mercurii, nor with an on. osins vagn; only vagn d himnum. it is a question, whether the great open highway in heaven to which people long attached a peculiar sense of sacredness, and perhaps allowed this to eclipse the older fancy of a' milky way (caer gwydion, p. 150) was not in some districts called wuotancs luec or strdza (way or street. wodcncsurg, as the name of a place, stood its ground in lower saxony, in the case of a village near magdeburg, ch. ad ann. 973 in zeitschr. fiir archivk. 2, 349; an

des, strodtm. osnabr. 104; in franconia: god is out 1 scarcely contrailicted by his surname hldrritfi; this i'isi probably points to rei3, a wa^^gon; h16riit)i seems to me to come by assimilation from hlosrisi, conf. ch. xill, the goddess hlosyn- a peasant, being reqnested to kneel at a procession of the host, said: i don't believe the lord can be there 'twas only yesterday i heard him thunder up in heaven; weidners apophthegmata, amst. 1643, p. 277. 1g8 thunae. there scolding; in bavaria: der ummdtatl(-daddy) greint (schm. 1, 462. in eckstrom's poem in honour of the county of honstein 1592, cii^ it is said: gott der herr muss warlich from sein (must be really kind, dass er nicht mit donner schlegt drein^ the same sentiment appears among the letton and finn nations. lettic: wezzajs kahjas

en god and man, but have not a human origin. under paganism, messengers of the gods were 1 hiklftroll, halfrisi are similar, and the ohg. halpdurinc, halpwalah, halpteni (on. halfdan) as opposed to altdurinc, altwalah. heroes. 341 gods themselves' the jiulco-christiaii angel is a docmon. eather may the hero be compared to the christian saint, who througli spiritual strife and sorrow earns a place in heaven (see suppl. this human nature of heroes is implied in nearly all the titles given to them. for tlie definite notion of a divine glorified hero, the latin language has borrowed hcros from the greek, though its own vir(=goth. vair on, ver^ as. ohg. wer, lett, wihrs, lith. wyras) in the sense of vir fortis (tac. germ. 3) so nearly conies up to the sanskr. vira heros. heros>/p, which origina

very similar is the christian term used in the]\lid. ages' galaxias via sancti jacobi' already in john of genoa's catholicon (13th cent; camino di santiago, chemin de saint jaques, jacobsstrasse, slov. zesta v' rim (road to rome, irom the pilgrimages to galicia or rome, which led to heaven [was there no thought of jacob s ladder] this james's road too, or pilgrim's road, was at once on earth and in heaven; in lacomblet, docs. 184 and 185 (an. lojl) name a jacobsiccch together with the via regia. on. vetrarh, ant (winterway. welsh caer gicydion (p. loo, and arianrod (silver street? which comes near argentoratum. finn, linnunrata (birdway, lith. paukszczitt kid''s, perhaps because souls and spirits tlit in the shape of'birds; hung. hadakuttija (via belli, because the hungarians in nngrating

ng's last combat with hogni, and makes him sink against a stone wall, which is still called iriings ver/gr in memory of the hero. the norse redactor confounded vegr (via) with veggr (niurus; his german source must have had iringcs vec, in allusion to the' cutting his way' in widukind. so now the road is paved to the conclusions we desire to draw: german legend knew of an iringes ivcc on earth and in heaven, so did as. legend of a double wictlinga-stnet, and so was the road to eome and st. james set in the firmament as well. these fancies about tcays and vjains, we know, are pagan, and indicate god-myths. the thuringian inivrit, originally trmanfrit, it is reasonable to suppose, is the same as irman, irmi7i (conf. sigfrit, sigmunt, sigi, and the hcrmunduri= irman-duri are plainly connected

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

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

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

ABRAMELIN1

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 his divine majesty who liveth and reigneth world without end. amen. lord, thy will be done on earth as it is in heaven make clean our hearts within us, and take not thy holy spirit from us. o lord, by thy name we have called them, suffer them to administer unto us. introduction xxiii and that all things may work together for thy honour and glory, to whom with thee, the son and blessed spirit, be ascribed all might, majesty, and dominion, world without end. amen. the invocation being made, the good angels

ABRAMELIN3

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

ADEPTUS MINOR INITIATION

ou dost what thou wilt with thy mighty arm, and none can escape from thee. thou alone helpest in their necessity the humble, the meek-hearted and the poor, who submit themselves unto thee; and whosoever humbleth himself in dust and 11 ashes before thee, unto such a one thou art propitious. who should not praise thee, then, o lord of the universe, unto whom there is none like and whose dwelling is in heaven, and in every virtuous and god-fearing heart "o god the vast one, thou art in all things. o nature, thou self from nothing, for what else can i call thee? in myself i am nothing. in thee i am self, and exist in thy self-hood from nothing. live thou in me, and bring me unto that self which is in thee. amen" second "let the hands of the aspirant be unbound (this is done, aspirant remains k

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

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

ALEE J BOOK OF AIWASS

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

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

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

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

l blast, herald of the baneful storm an evil blast, forerunner of the baneful storm they are mighty children, ancient ones heralds of pestilence throne-bearers of ninnkigal they are the flood which rusheth through the land seven gods of the broad heavens seven gods of the broad earth seven ancient ones are they seven gods of might seven evil gods seven evil demons seven demons of oppression seven in heaven seven on earth utug xul ala xul gidim xul mulla xul dingir xul masqim xul zi anna kanpa! zi kia kanpa zi dingir enlil la lugal kurkur ra ge kanpa! zi dingir ninlil la nin kurkur ra ge kanpa! zi dingir ninib ibila esharra ge kanpa! zi dingir ninni nin kurkur ra ge kanpa! zi dingir a nunna dingir galgalla e ne kanpa! zi dingir anna kanpa! zi dingir kia kanpa! bababararara ante maldada! bab

childbirth the spirit of the woman that hath dies, weeping with a babe at the breast the spirit of an evil man one that haunteth the streets or one that haunteth the bed. they are seven! seven are they! those seven were born in the mountains of mashu called magick they dwell within the caverns of the earth amid the desolate places of the earth they live amid the places between the places unknown in heaven and in earth they are arrayed in terror among the elder gods there is no knowledge of them they have no name not in heaven nor on earth they ride over the mountain of sunset and on the mountain of dawn they cry through the caverns of the earth they creep amid the desolate places of the earth they lie nowhere are they known not in heaven nor in the earth are they discovered for their plac

heir words are never written down, it is said. but there are. and they are prayers of emptiness and darkness, which rob the spirit. hymn to the ancient ones they are lying down, the great old ones. the bolts are fallen and the fastenings are placed. the crowds are quiet and the people are quiet. the elder gods of the land the elder goddesses of the land shammash sin adad ishtar have gone to sleep in heaven. they are not pronouncing judgements. they are no deciding decisions. veiled is the night. the temple and the most holy places are quiet and dark. the judge of truth the father of the fatherless shammash has gone to his chamber. o ancient ones! gods of the night! azabua! iak sakkak! kutulu! ninnghizhidda! o bright one, gibil! o warrior, irra! seven stars of seven powers! ever-shining sta

ALEISTER CROWLEY BOOK OF LIES

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

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

ALEISTER CROWLEY BOOK OF THE LAW

w. iii,14: ye shall see that hour, o blessed beast, and thou the scarlet concubine of his desire! iii,15: ye shall be sad thereof. iii,16: deem not too eagerly to catch the promises; fear not to undergo the curses. ye, even ye, know not this meaning all. iii,17: fear not at all; fear neither men nor fates, nor gods, nor anything. money fear not, nor laughter of the folk folly, nor any other power in heaven or upon the earth or under the earth. nu is your refuge as hadit your light; and i am the strength, force, vigour, of your arms. iii,18: mercy let be off: damn them who pity! kill and torture; spare not; be upon them! iii,19: that stele they shall call the abomination of desolation; count well its name& it shall be to you as 718. iii,20: why? because of the fall of because, that he is no

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

from boiling away. there is nothing in the universe which does not influence every other thing in one way or another. there is no reason in nature why the apparently chance combination of half-a dozen sticks of tortoise-shell should not be so linked both with the human mind and with the entire structure of the universe that the observation of their fall should not enable us to measure all things in heaven and earth. with one piece of curved glass we have discovered uncounted galaxies of suns; with another, endless orders of existence in the infinitesimal. with the prism we have analysed light so that matter and force have become intelligible only as forms of light. with a rod we have summoned the invisible energies of electricity to be our familiar spirit serving us to do our will, whethe

ALEISTER CROWLEY MAGICK WITHOUT TEARS

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

t i cannot place it. but it is so brilliantly told in i write as i please by walter duranty that nothing could be happier than to quote him verbatim. magic without tears get any book for free on: www.abika.com 168 "it was the story of a bolshevik who conversed with a corpse. he told it to me himself, and undoubtedly believed it, although he was an average tough bolshevik who naturally disbelieved in heaven and hell and a life beyond the grave. this man was doing 'underground' revolutionary work in 27 st. petersburg when the war broke out; but he was caught by the police and exiled to the far north of siberia. in the second winter of the war he escaped from his prison camp and reached an eskimo village where they gave him shelter until the spring. they lived, he said, in beastly conditions

ALEISTER CROWLEY MEDITATION

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

ALEISTER CROWLEY THE HEART OF THE MASTER

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

ALEISTER CROWLEY THE LAW OF LIBERTY

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

ALEISTER CROWLEY THE LOST CONTINENT

k the vanished continent. save for its heirs, of whose successors it is my highest honour to be the youngest and the least worthy, oblivion fell, like one last night in which the sun should be forever extinct, upon the land of atlas and its people. shall such high purpose fail of emulation, such achievement and example not excite us to like striving? then let earth fall indeed from her high place in heaven, and mankind be outcast forever from the sun! men of earth! seek out the heirs of atlas; let them order you into a phalanx, let them build you into a pyramid, that may pierce that appointed which awaits you, to establish a new dynasty of atlanteans to be the mainstay and mainspring of the earth, the pioneers of their own path to heaven, and to our lord and father, the sun! and he put his

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ive illumination of that word has served to keep it alive as no single revelation could have done. every time that i have dulled to liber legis something has happened to rekindle it in my heart "know 'not' this meaning 'all; another cipher for la= al. al iii,17 "fear not at all; fear neither men nor fates, nor gods, nor anything. money fear not, nor laughter of the folk folly, nor any other power in heaven or upon the earth or under the earth. nu is your refuge as hadit your light; and i am the strength, force, vigour, of your arms" the old comment 17. the infinite unity is our refuge, since if our consciousness by in that unity, we shall care nothing for the friction of its component parts. and our light is the inmost point of illuminated consciousness. and the great red triangle is as a

ALEISTER CROWLEY THE SWORD OF SONG

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

ALEISTER CROWLEY EQ I 5

his dress is green with silver, a green veil over silver armour. flames of many-coloured fire dart from him in all directions. it is a woman of some thirty years old, and she has the moon for a crest, and the moon is blazoned on her heart, and her sandals are curved silver, like the moon. and she cries: lonely am i and cold in the wilderness of the stars. for i am the queen of all them that dwell in heaven, and the queen of all them that are pure upon earth, and the queen of all the sorcerers of hell. i am the daughter of nuit, the lady of the stars. and i am the bride of them that are vowed unto loneliness. and i am the mother of the dog cerberus. one person am i, and three gods. and thou who hast blasphemed me shalt suffer knowing me. for i am cold as thou art cold, and burn with thy fir

ALEISTER CROWLEY EQUINOX EQ I 1 2

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

ALEISTER CROWLEY EQUINOX EQ I 2 2

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

ALEISTER CROWLEY EQUINOX EQ I 2 3

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

ALEISTER CROWLEY EQUINOX EQ I 2

th salvation. wherefore also is 11 the key number of the great saviour's name (yod-heh-shin-vau-heh= 29= 11, and this is also in the taro the wheel of the great law, hb:koph, the lord of the forces of life> 184 and finally the word heh-aleph-resh-tzaddifinal, ha aretz, the earth, hath four letters showing its elemental constitution, and its key is 17- also hope- hope in the earth as there is hope in heaven. and the last letter of the verse is hb:tzaddifinal (the letter of hope, by qabalah of nine chambers that number which contains in itself all the properties of protean matters: howsoever you may multiply it the key of its numbers is ever 9. fitting symbol of ever-changing matter which ever in its essence is one- one and alone! thus with the first appearance of the number of matter does t

ALEISTER CROWLEY EQUINOX EQ I 3 2

was shouted to warn the uninitiated that the new candidates were about to run amuck. rough translation "look out! look out! here come the drunks" submit themselves unto thee; and whosoever humbleth himself in dust and ashes before thee, to such an one art thou propitious! who would not praise thee then, lord of the universe! who would not extol thee! unto whom there is no like, whose dwelling is in heaven, and in every virtuous and god-fearing heart. o god the vast one_ thou are in all things. o nature, thou self from nothing: for what else shall i call thee! in myself i am nothing, in thee i am all self, and live in thy selfhood from nothing! live thou in me, and bring me unto that self which is in thee! amen [all rise_ a pause "magus of art" fratres of the order of the rosy cross, let u

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

and a very link with the immortal soul of man! let it be pure and strong, that at last it may attain even unto the eternal godhead in the veritable khabs am pekht! konx om pax! light in extension! amen. and for ourselves we pray, that this work of mercy that we have wrought to-night be for us a link with thy divine mercy, that we may be merciful, even as thou art merciful, o our father which art in heaven! that the benignant eye of the most holy and concealed, the ancient one of days, may open upon us, unto the glory of thine ineffable name "amen" 196 let us finally invoke the divine light upon this gentle spirit we have created, that its paths may be light, and its way unto the white glory sure! by sacrifice of self shalt thou attain! by mercy and by peace shall be thy path! for i know t

wilt with thy mighty arm: and none can escape from thee! thou alone helpest in their necessity the humble, the meek-hearted and the poor, who submit themselves unto thee! and whosoever humbleth himself in dust and ashes before thee; to such an one art thou propitious! who should not praise thee then, lord of the universe, who should not extol thee! unto whom there is none like; whose dwelling is in heaven and in the virtuous and god-fearing heart! o god the vast one! thou art in all things! o nature! thou self from nothing_ for what else can i call thee! i, in myself, i am nothing! i, in thee, i am all self: and exist in thy selfhood from nothing! live thou in me: and bring me unto that self which is in thee! for my victory is in the cross and the rose [now pass to the north and face the

[now formulate before thee a great angel torch-bearer saying] arise! shine! for thy light is come! 201 [pass round the temple to the south, face west and halt: formulate the ideal20 of divine mercy: and then that of divine justice: aspiring with all thy heart unto each, and say] come unto me! o lord of love and pity, come unto me, and let me live in thy love! let me be merciful even as my father in heaven is merciful, for thou hast said: blessed are the merciful, for they shall obtain mercy. grant unto me that i may attain unto thy peace, wherein is life for evermore. come unto me, o lord of perfect justice! mighty is thine arm, strong is thy hand: justice and judgment are the habitation of thy throne! strengthen thou, o lord of strength, my will and heart, that i may be able, with thine

all be clean! wash me and i shall be whiter than snow! o send forth thy light and thy truth, let them lead me, let them guide me unto thy holy hill; even to thy tabernacles. i stand before the gate of the west; and the pillars of the universe arise in majesty before me. at my right hand is the pillar of fire: and on my left the pillar of cloud: below they are lost in clouds of darkness: and above in heaven in unnameable glory. let me enter, o gate of the west [pass to south-west and project astral. then saith the guardian of the gate of the west] thou canst not pass by me, saith the guardian of the west: except thou canst tell me my name [saith the aspirant] darkness is thy name: thou art the great one of the paths of the shades [saith the great one of the night of time] child of earth! re

er coming from the left side of the temple: and all unto whom that water came were made whole, and cried: blessed is he that cometh in the name of the lord, allelulia! o lamb of god: who takest away the sins of the world! grant us thy peace! i am come forth from the gates of darkness: i have passed by the gate of amennti: and the gate of the taot! behold! i am come to the gate of the shining ones in heaven. i stand between the mighty pillars of that gate: at my right hand the pillar of fire, and at my left the pillar of cloud: open unto me o gate of the god with the motionless heart: i am come forth by the t'eser gate: i advance over the paths that i know, i know: and my face is set towards the land of the maat [again formulating the augoeides] come forth, come forth, my god, my king: come

my human consciousness shall allow no usurpation of its rule by the automatic (7) to conquer the temptations (8) to banish the illusions (9) to put my whole trust in the only and omnipotent lord god: as it is written "blessed are they that put their trust in him (10) to uplift the cross of sacrifice and suffering: and to cause my light to shine before men that they may glorify my father which is in heaven.45 furthermore: i most solemnly promise and swear: to acquire this holy science in the manner prescribed in the book of abramelin, without omitting the least imaginable thing of their contents: not to gloss or comment in any way on that which may be or may not be; not to use this sacred science to offend the great god, nor to work ill unto my neighbour: to communicate it to no living per

unto that light, and dwell therein, and aspire even unto that which is beyond. and seeing that the gate is called strait, let him invoke her who abideth therein, in the path called daleth, even our lady isis""the invocation""of" 68 see "liber o" the equinox, vol. i. no. 2. 69 see "liber o" the equinox, vol. 1, no. 2. 70 see the lesser key of solomon: the goetia "isis" and i beheld a great wonder in heaven: a woman clothed with the sun: and the moon was at her feet: and on her head was the diadem of the twelve stars. hear me, our lady isis, hear and save. o thou, queen of love and mercy! thou, crowned with the throne! thou, horn d as the moon! thou, whose countenance is mild and glowing, even as grass refreshed by rain! hear me, our lady isis, hear and save! o thou, who art in mater manife

ALEISTER CROWLEY EQUINOX EQ I 3

ies of art! olympas. yet speak! marsyas. ah, could i tell thee of these infinite things of light and love! there is the peacock; in his fan innumerable plumes of pan! oh! every plume hath countless eyes_ crown of created mysteries- each holds a peacock like the first. olympas. how can this be? 28 marsyas. the mind's accurst. it cannot be. it is. behold, battalion on battalion rolled! there is war in heaven! the soul sings still, struck by the plectron of the will; but the mind's dumb; its only cry the shriek of its last agony! olympas. surely it struggles. marsyas. bitterly! and, mark! it must be strong to die! the weak and partial reason dips one edge, another springs, as when a melting iceberg reels and tips under the sun. be mighty then, a lord of thought, beyond wit and wonder balanced

ALEISTER CROWLEY EQUINOX EQ I 4 2

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

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

ALEISTER CROWLEY EQUINOX EQ I 4 3

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

ALEISTER CROWLEY EQUINOX EQ I 4

ess, understand, or know anyone at all? how should he know him, through whom he knows all this, how should he know the knower?22 thus does the supreme atman become unknowable, on account of the individual atman23 remaining unknown; and further, will remain unknowable as long as consciousness of a separate supremacy exists in the heart of the individual. 20 "there are two persons of the deity, one in heaven, and one which descended upon earth in the form of man("i.e, adam qadmon, and the holly one, praised be it! unites them (in the union of sam dhi, that is, of "sam (greek sigma upsilon nu "together "with, and "adhi" hebrew "adonai, the lord. there are three lights in the upper holy divine united in one, and this is the foundation of the doctrine of every-thing, this is the beginning of th

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

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

ALEISTER CROWLEY EQUINOX EQ I 6 2

ing obeys my words. therefore i say unto thee: come forth unto me from thine abode in the silence, unutterable wisdom, all-light, all-power! thoth, hermes, mercury, odin, by whatever name i call thee, thou art still un-named and nameless to eternity! come thou forth, i say, and aid and guard me in this work of art. thou, star of the east that didst conduct the magi! thou art the same, all present in heaven and in hell. thou that vibratest betwixt the light and the darkness. rising, descending; changing ever, yet ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom! and earth hath nourished the changeless godhead of thy youth. come thou forth, i say, come thou forth and make all spirits subject unto me! so that every spirit of the firmament, 103 a

ift, it needs no wine to be merry! i have bought for a wafer of bread a garden of poppies and clover; for a water bitter and dead, a foam of fire flowing over. from the lamb and his prison fare and the owl's blind stupor, arise! be ye wise, and strong, and fair, and the nectar afloat in your eyes! arise, o ambrosial moon, by the strong immemorial spell, by the subtle veridical rune that is mighty in heaven and hell! drip thy mystical dews on the tongues of the tender fauns, in the shade of initiate yews, remote from the desert dawns! 118 satyrs and fauns, i call. bring your beauty to man! i am the mate for ye all; i am the passionate pan. come, o come to the dance, leaping with wonderful whips, life on the stroke of a glance, death in the stroke of the lips! i am hidden beyond, shed in a s

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

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

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

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

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

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

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

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

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

mbolic wordings, and are attempts to convey to the mind of man fundamental truth from different angles. by the time the fourth initiation has been reached, the work of destruction is accomplished, the solar angel returns to his own place, having performed his function, and the solar lives seek their point of emanation. the life within the form mounts up then in triumph to the bosom of its "father in heaven" just as the life within the physical body at the moment of death seeks its source, the ego, and this likewise in four stages: 1. by the withdrawal from the dense physical body. 2. by the withdrawal from the etheric body. 3. by a later vacating of the astral body. 4. a final leaving of the mental body. another way of emphasising the same truth is to regard the egoic body as a centre of f

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

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

ng centres, make adequate response. hence it is only in due course of evolution, and when the matter of these vehicles is energised sufficiently by its own latent fires that he can accomplish his long-held purpose. hence again the need of the ascension of the fire of matter to its own place, and its resurrection from its long burial and seeming prostitution before it can be united with its father in heaven, the third logos, who is the intelligence of matter itself. the correspondence, again, holds good. even the atom of the physical plane has its goal, its initiations and its ultimate triumph. other angles of this subject, such as the centres and their relationship to manas, the fire of spirit and manas, and the eventual blending of the three fires, will be dealt with in our next two main

this solar fire will be distinguished above all else by its evolutionary development, and by the gradual intensification of the heat to be felt, and of the light to be seen. for a clearer comprehension of this abstract matter, we might consider the microcosm, or man evolving in the three worlds. man is the product of the approximation (at present imperfect) of the two poles of spirit (the father in heaven) and of matter (the mother. the result of this union is an individualised son of god, or unit of the divine self, an exact replica in miniature on the lowest plane of the great son of god, the all-self, who is in himself the totality of all the miniature sons, of all the individualised selves, and of each and every unit. the microcosm, expressed in other terms or from the subjective poin

irit and matter, and is therefore, from that very consideration, of great importance, so our solar system holds an analogous place in the cosmic scheme. the cosmic man, the solar arjuna, is wrestling for his individualised perfected self-consciousness, and for freedom and liberation from the form, and from the not-self. so man on this planet battles for similar ideals on his tiny scale; so battle in heaven michael and his angels, or the divine heavenly men, whose problem is the same on the higher scale- 139- a treatise on cosmic fire copyright 1998 lucis trust duality, and the interplay between the two produces: a. objectivity, or the manifested son or sun. b. evolution itself. c. the development of quality. d. time and space. the questions we are now engaged in answering embody certain fu

is mind and mental process of such importance? who is the thinker? man, in essential essence, is the higher triad demonstrating through a gradually evolving form, the egoic or causal body, and utilising the lower threefold personality as a means to contact the lower three planes. all this has for purpose the development of perfect self-consciousness. above the triad stands the monad or the father in heaven a point of abstraction to man as he views the subject from the physical plane. the monad stands to him in the position of the absolute, in the same sense as the undifferentiated logos stands to the threefold trinity, to the three persons of logoic manifestation. the parallel is exact. 1. the monad. 2. the threefold triad, atma-buddhi-manas, or spiritual will, intuition, and higher mind

there, and in the nine petals and their vibratory capacity lies hid all opportunity, all innate capacity to progress, and all 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 whic

e of the cosmic lunar lords is sought for, the fact of there being entire constellations beyond our solar system in process of disintegration in time and space in a manner similar to the disintegration of the moon will not be known nor the effects of this traced. eventually our solar system will pass into a similar state. the true mystery of evil65(232) lies here, and the true reality of the "war in heaven" must here be sought. similarly it must be remembered that planetary schemes pass into obscuration and "die out" through the withdrawal in all cases of the positive life and energy and of the electric fire which is the animating principle of every system, scheme, globe, kingdom in nature, and human unit. this produces again in every case the dying out of the "solar radiance" or of the li

order. this force is then directed towards this distorted creation of the fourth creative hierarchy (the fourth or human kingdom) and tends to augment the work of destruction. much of this work is carried on by the nirmanakayas (4) by stimulating the egoic bodies of men so that the solar angels may carry on with greater precision and force their conflict with the lunar gods. this is the true war in heaven. as the solar gods87(253) descend ever nearer to the physical plane, and in their descent assume a steadily increasing control of the lunar natures, the thoughts and desires of men are consequently- 563- a treatise on cosmic fire copyright 1998 lucis trust purified and refined. the solar fires put out the lunar light, and the lower nature is eventually purified and transmuted. in time th

ye, alone or collectively, and this- 596- a treatise on cosmic fire copyright 1998 lucis trust will indicate one of the first stages towards the rediscovery of the third eye, or the "eye of shiva" shiva is, as we know, one of the names for the first great logoic aspect, and under that name is hidden much of esoteric moment. shiva stands for: a. the will aspect, b. the spirit aspect, c. the father in heaven, d. the directing purpose, e. conscious energy, f. dynamic intent, and in the consideration of these phrases the innate faculties of the third eye will become apparent. the "eye of shiva" in the human being has its position, as is already known, in the centre of the forehead between the two physical eyes.3(268) it is not to be confounded with the pineal gland, which is distinctly a physi

ALICE A BAILEY05 THE LIGHT OF THE SOUL

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

nto the world of causes. the first group might be regarded as comprising all who are treading the path of discipleship, and covers the time from their entrance upon the probationary path until they have taken the second initiation. the second group is comprised of those higher disciples who having controlled and transmuted the entire lower nature make a contact with their monad, spirit or "father in heaven" and discern what that monad perceives. the first form of realisation comes to those who are in process of synthesising the six lower centres into the head centre, through the transmutation of the lower four into the higher three, and then of the heart and throat into the head. the second group through a knowledge of the law works with all the transmuted and purified centres. they know h

ear in mind that these stages relate to soul activities, to egoic realisation and not to the reactions of the lower man and the physical brain. 1. belief. on his own plane the soul rehearses a condition analogous to the belief of the aspirant in the soul or christ aspect, only in this case the objective is the realisation of that which the christ or soul is seeking to reveal, the spirit or father in heaven. first the disciple arrives at a realisation of the angel of his presence, the solar angel, ego or soul. this is the achievement of the previous group. then the presence itself is later contacted and that presence is pure spirit, the absolute, the father of being. the self and the not-self have been known by this group of initiates. now the vision of the not-self dims and passes away and

re scheme. 21. the attainment of this stage (spiritual consciousness) is rapid for those whose will is intensely alive. this would naturally be so. as the will, reflected in the mind, becomes dominant in the disciple, he has awakened that aspect of himself which is en rapport with the will aspect of the logos, the first or father aspect. the lines of contact are as follows: 1. monad or the father in heaven, the will aspect, 2. atma or spiritual will, the highest aspect of the soul, 3. the mental body or intelligent will, the highest aspect of the personality, 4. the head centre. this is the line followed by the raja-yogins and it brings them to a realisation of the spirit and to adeptship. there is yet another line: 1. monad- 28- the light of the soul copyright 1998 lucis trust 2. the son

emembering that the white occultist blends the two and if in this life he follows the way of raja yoga with fervour and love it will be because in other lives he set his foot upon the way of devotion and found the christ, the buddhi within. in this life he will recapitulate his experience, plus the intense exercise of the will and control of the mind which will eventually reveal to him his father in heaven, the point of pure spirit- 29- the light of the soul copyright 1998 lucis trust commentators upon this sutra point out that those who follow the method of raja yoga and use the will are divided into three main groups. these can correspondingly be divided into nine. there are those who use the will with such intensity that exceedingly rapid results are achieved, attended however with cert

but temporary, a new desire awakes and that which has been held so joyously is relinquished. only that which is the fruition of the ages, only that which is the regaining of an old possession fully satisfies. let the student therefore study and ascertain whether that which is dearest to his heart is temporal, transitory and ephemeral, or whether it is, as the great lord has said "treasure laid up in heaven" we now come to the most comprehensive sutra in the book (40. it might be pointed out here that these "seven ways to psychic peace" as they have been called, cover the seven methods of the seven rays in connection with the control of the psychic nature. it is important to emphasise this. these seven ways have a direct relation to the four initiations of the threshhold, for there is no ma

ea involved is that of purity in its true sense, meaning "freedom from limitation" and therefore signifying the attainment of pure spiritual realization. contact by the soul with the monad or spirit is the result, and knowledge of this contact is transmitted to the physical brain. this is only possible at a very advanced stage of yoga practice, and when the mind stuff is utterly still. the father in heaven is known, as revealed by the son to the mother. sattva (or rhythm) alone becomes manifest, rajas (activity) and tamas (inertia) being dominated and controlled. we should remember here that sattva has reference to the rhythm of the forms in which the yogi is functioning, and only as they express the highest of the three gunas (or qualities of matter) is the highest or spiritual aspect kno

hrough great stages in the unifying process and that the word yoga covers the evolutionary development of the human monad. 1. the union of the soul with the form and its identification with the matter aspect, 2. the union of thinking man or the self-conscious reflection in the three worlds with the spiritual man on its own plane, 3. the union of the spiritual man or divine thinker with its father in heaven, the monad or spirit aspect. stage i covers the period from the first incarnation up to the treading of the probationary path. stage ii covers the period of the probationary path up to the third initiation upon the path of discipleship. stage iii covers the final stages of the path of initiation. 24. the cause of this association is ignorance or avidya. this has to be overcome- 95- the l

relation of the disciple (or chela) to others and to the outside world. means ii the rules. nijama. right observances. these are likewise five in number and are frequently called the "religious observances" because they relate to the interior life of the disciple and to that- 102- the light of the soul copyright 1998 lucis trust tie, the sutratma or link which relates him to god, or to his father in heaven. these two, the five commandments and the five rules are the hindu correspondence to the ten commandments of the bible and cover the daily life of the aspirant, as it affects those around him, and his own internal reactions. means iii. posture. asana. right poise. correct attitude. position. this third means concerns the physical attitude of the disciple when in meditation, his emotional

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

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

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

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

h of the godhead, realizing profoundly and to the depths of his being the ephemeral nature of the form and of all forms, standing alone in the vortex of initiatory rites, bereft of all on which he may have leant (be it friend, master, doctrine or environment, well may the initiate cry out "i am that i am, and there is naught else" well may he then figuratively place his hand in that of his father in heaven, and hold the other out in blessing on the world of men, for only the hands that have let slip all within the three worlds are free to carry the ultimate blessing to struggling humanity. then he builds for himself a form such as he desires, a new form that is no longer subject to shattering, but suffices for his need, to be discarded or used as occasion warrants. in these days you will n

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

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

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

out the needed order. when this is realised, we shall have every important group of men engaged in world affairs, or in the work of government in all its branches, aided on the mental plane by trained thinkers, so that there may be right application and correct adjustment to the plan. this time is as yet far away, and hence the distortions and misrepresentations on earth of the plan as it exists in heaven, to use the christian phraseology. it was the realisation of the present world need for illumined thinkers and subjective workers which prompted those who guide so to direct the incoming spiritual energies that the formation of the esoteric groups everywhere came about; it led also to the publication of the mass of mystical and oriental literature on meditation and allied topics which ha

and the shedding of blood down the ages, pre-human and human. but through the "pouring out of that water which is of the colour red" there is eventuating a liberation which will initiate the life of that kingdom into new states of consciousness and of awareness. the whole problem of slaughter, whether in the animal or the human kingdom, originated in events which occurred during the original "war in heaven" when michael and his angels were cast down and our planetary system came into being. until a man's consciousness is such that he can, through an inner mechanism as yet unevolved in the majority, respond to the planetary consciousness and "enter into the secrets of the ancient of days" the problem of pain, of bloodshed, of war and of suffering must remain an inscrutable mystery. it will

egister beauty, to react sensuously to music, and to enjoy colour and harmony. it is this divine something which makes of mankind the prodigal son, torn between desire for the worldly life, for possessions and experience, and the attractive power of that centre, or home, from which he has come. man stands midway between heaven and earth, with his feet deep in the mud of material life and his head in heaven. in the majority of cases his eyes are closed, and he sees not the beauty of the heavenly vision, or they are open but fixed upon the mud and slime with which his feet are covered. but when his open eyes are lifted for a brief moment, and see the world of reality and of spiritual values, then the torn and distracted life of the aspirant begins- 193- a treatise on the seven rays- volume i

jew to manipulate forces and energies, and to "pull strings" in order to bring about desired ends. as a race, they are natural law makers, and hence their tendency to dominate and govern, because their egoic ray is the first. hence also the constant appearance of the goat in their history, and their teaching about the virgin mother who should give birth to the messiah. in every grouping, whether in heaven or on earth there is always evidenced a tendency by some units in the group to revolt, to rebel and to show some form of initiative different to that of the other units in the same grouping. when our solar universe came into being, we are told in the- 244- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust allegorical language of the ancient scriptur

th there is always evidenced a tendency by some units in the group to revolt, to rebel and to show some form of initiative different to that of the other units in the same grouping. when our solar universe came into being, we are told in the- 244- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust allegorical language of the ancient scriptures, there "was war in heaven "the sun and his seven brothers" did not function with true unanimity; hence (and herein lies a hint) our earth is not one of the seven sacred planets. there is, as we know, the ancient legend of the lost pleiade, and there are many such stories. again, in the council chamber of the most high, there has not always been peace and understanding, but at times, war and disruption; this is ma

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

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

. 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 orient, with its lesson of sacrifice and its call to the death of the lower nature. this was the lesson which st. paul knew and the goal towards which he strove "i die daily" he said, for only in the practice of death daily undergone can the final death be met and endured."20 5. the resurrection and ascensio

ht of so much brilliance. nevertheless, they felt that "it was good for them to be there" yet in our consideration of the light which was in christ, and the rapture of the apostles at its revelation, let us not lose sight of the fact that he himself tells us that there is in us also a light, and that it too must blaze forth for the helping of the world and the glorification of our father which is in heaven.12 to this light the mystics testify, and it is this light into which they enter, and which enters into them, revealing the light which is latent and drawing it forth to potency "in thy light shall we see light" this is the outstanding fact of scientific mysticism. god is light as well as life. this the mystic has proved, and to this he eternally testifies. this awareness of the fact of

and location. the christian may believe in a sudden perfecting through the process of death itself, or- 153- from bethlehem to calvary copyright 1998 lucis trust in a mental acceptance of the death of jesus, which he calls "conversion; he may regard death as the door into a place of discipline and development which he calls "purgatory" where a purificatory process goes on; or he may believe that in heaven itself adjustments are made and expansions of consciousness are undergone which render him a different man from what he was before. the oriental may believe that the earth provides adequate facilities for the training and developing processes, and that again and again we return, until we have reached perfection. the goal remains one. the objective is identical. the school is in a differe

osed of those men and women everywhere who have lost sight of their own individual salvation and hope of heaven because they know that unless heaven can express itself here and now it is but a futile hope. they are occupied with the processes of self-perfection and self-purification because they seek to serve their fellowmen more efficiently and adequately, and thus "glorify their father which is in heaven."15 they are not interested in self-aggrandisement nor with the making of claims of any kind beyond the one stupendous claim that they are sons of god, as are we all; they do not prate of initiation or call themselves initiates; they are satisfied to walk among men as those who serve and who are citizens of the kingdom of god. they are the world servers, and their only interest is in fol

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

l else at present, under the glamour and illusion of the astral plane, plus the piscean influence, is true. man's thought dominated and distorted the ideal and produced such a damnable doctrine as the elect of god, the chosen of the lord, or the sole people to benefit by the sacrifice and death of the great son of god, and who pass, due to the merits of that vicarious death, into a state of bliss in heaven, simply because of an emotional choice, which ignores millions of those who have made no such choice, nor had the opportunity to do so. the symbolic activity of the great teacher of nazareth will be properly understood and its significance will be properly appreciated only when group implications are more carefully studied, the meaning of sacrifice and of death come into their rightful p

ing practices for which they are not ready, which have not been modified to suit the occidental type of body, and which they blindly follow without any understanding of the process or results. unless the basic rule is grasped that "energy follows thought, it is inevitable that dire results must eventuate. the mystic, for instance whose thought is focussed on the christ, regarding him as somewhere in heaven, but as outside himself, and whose aspiration makes him the objective of all his desire, is frequently debilitated and physically ill. why is this the case? because the energy which is seeking to enter him and permeate his whole organism only reaches as far as the heart centre and is from there constantly turned back and driven out of the physical body by the directing power of the mysti

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

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

ALICE A BAILEY13 PROBLEMS OF HUMANITY

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

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

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

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

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

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

e sagittarian energy enabled him to say, when confronted with full knowledge of the imminent sacrifice which he would have to make "i must go up to jerusalem" and, we read, he then "set his face" and trod the path of the saviour, leading to the liberation of humanity. the piscean aspect in its highest expression is demonstrated by his sensitivity to immediate and unbroken contact with his "father in heaven; he was in constant communication with the monad, thereby proving to the world that he was initiated into states of consciousness of which the third initiation is but the beginning. all the three crosses are shown as functioning simultaneously in his life a thing hitherto unknown in the perfection which he displayed a perfection of perfect responsiveness and perfect demonstration of resu

s astrology in the secret doctrine (third edition) 1. mythology relates to astronomical, theogonical and human struggles; to the adjustment of orbs and the supremacy of nations and tribes. the "struggle for existence" and the "survival of the fittest" reigned supreme from the moment that kosmos manifested into being. hence: a. the incessant fights of the gods in all the old scriptures. b. the war in heaven of the ancient mythologies (s.d. i. 223) 2. behind this veil. of astrological symbols, there were the occult mysteries of anthropography and the primeval genesis of man (s.d. i. 250) 3. astrology existed before astronomy (s.d. iii. 325) 4. astrolatry or the adoration of the heavenly host is the natural result of only half- revealed astrology. hence, divine astrology for the initiates; su

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

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

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

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

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

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

. a. from the centre where the will of god is known. b. let purpose rule the little wills of men. c. the purpose which the masters know. d. the purpose which the masters serve- 394- discipleship in the new age- volume ii copyright 1998 lucis trust e. let light restore the plan on earth. f. let love restore the plan. g. let power restore the plan on earth. h. let his will be done on earth as it is in heaven. i. to the accomplishment of his will, i dedicate myself from now until eternity. 6. sound the om three times inaudibly. call on me when you will, but only at need. the words "when you will" have an occult significance. it is the use of the will which is needed when the attention of the master is needed, in the case of a chela at your point of ashramic contact. your link with me remains

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

m an adequate "point of tension) so that humanity may be focussed in its appeal and bring about a response from the highest available sources. can the united effort of these two groups one conscious of what is happening and the other unconscious evoke reply? in moments of extreme urgency or crisis, the story of the christ brings to our attention the fact that he then came in touch with his father in heaven. god spoke to him in terms of recognition; god testified to the fact that he knew him for his beloved son. to these basic facts of the historical record, we must add the realisation that "as he is, so are we in this world" and the assurance of christ himself that god is also our father. then the door of possibility opens. we can come then to the realisation that in times of intense human

ader, the christ. the christ has passed through all human experiences, and has never left us; with his disciples, the masters of the wisdom, he is drawing closer to humanity decade after decade; when he said at the ascension initiation "lo, i am with you always even until the end of the age" he meant no vague or general idea of helping humanity from some distant locality called "the throne of god in heaven" he meant just what he said that he was staying with us. the fact of his presence upon earth in physical form is known today by many hundreds of thousands, and will eventually be realised by as many millions. therefore, my brothers, believe in the reality of the work to be done by these great spiritual potencies, invoked during the three full moons of april, may and june. go forth to the

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

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

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

of the coming world religion. there then follows, as a result of this, what is called the true transfiguration. this enables the- 185- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust initiate to function upon the logoic or highest plane of the cosmic physical plane. this in christian phraseology is called the "sitting down upon the right hand of god in heaven" there the man who has attained this seventh initiation is transfigured. the first contact comes along the line which he has projected as a result of transformation; it is made with that which has ever overshadowed sanat kumara. the chohan has now taken the seventh initiation. 6. let the o.m. be heard right at the centre of the group, proclaiming god is all. it is not my intention to int

the need which the invocation voiced, upon "a way of escape" and embody in himself the required vision or goal. you will note here that i have carried the teaching (earlier given upon the subject) into the realm of the whole. previously, i dealt with the process as it applied to the disciple invoking his soul; later i carried the concept farther, and we considered the disciple invoking his father in heaven, the monad. now, we have briefly touched upon humanity as a whole, standing at a great point of invocation wherein the entire human kingdom is involved. thus you have the final three of the six great stages in the process we are considering: invocation, leading to evocation, to revelation (at the fifth initiation) and to decision (at the sixth. to sum up. we have carried our study of the

hold they may ever have had over him. he is completely detached. it is interesting to note that the master jesus underwent the renunciation initiation whilst at the same time the christ was raised up at the seventh or resurrection initiation. so the two stories of these two great disciples are parallel one so obediently serving the greater, and the christ submitting his will to that of his father in heaven. this initiation is therefore, in a unique sense, a culminating experience and a point of entrance into a new life for which all the past has been a preparation. after the ninth initiation, the refusal initiation, there comes a cosmic repetition of the renunciation experience, this time devoid of the crucifixion aspect; the initiate at that great moment renounces or refuses contact with

ALICE BAILEY THE LABOURS OF HERCULES

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

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

d came to purify himself. he thought he was so pure. how he underwent the process of purification we are not told, but i have the idea that he had to demonstrate freedom from irritability and selfishness in that uninteresting circle where he was living as a human being. it is a rule in occultism that, on the ladder of initiation, if you cannot live purely in your own home circle you are of no use in heaven or hell. what do i mean by "pure? we use the word largely in its physical sense but "pure" really is freedom from the limitations of matter. if i am in any way imprisoned even by my mind, which is a form of subtle matter, i am not pure. if i have any selfish emotions, i am not pure. hercules had to purify himself. then we read that he had to be initiated into the mysteries. as far as i c

ality of the love of god, and those who bow to authority and dogma. in the field of economics a tremendous turmoil is brought about by saturn, between those who bow to material things and those who are letting them go in order to get the better things; between those who grab possessions for themselves, those who hoard and keep, and those who let go in order to acquire what christ calls "treasures in heaven. in almost any field of thought we find these two compelling forces because of [188] the impact of piscean and aquarian energies. there are two diverse groups: those who are tied to the past and to the material aspect, and those who are getting the vision and are seeing the life, the consciousness, the purpose and the plan emerging through the medium of them all. the wonderful thing, if

tion for the temporary losses and momentary distresses which may try the lower nature. one of the great revelations which has come almost unnoticed to humanity during the past century has been the slow dawning upon our consciousness of the fact of our own inherent essential divinity. men are recognizing that they are in very truth "made in the image of god, and are one in nature with their father in heaven. today also, the purposes and plans underlying god's creative work are being studied widely from both the scientific and religious angles, bringing definite changes in man's attitude to life as a whole. it is this unfolding plan for man, individual and- 119- the labours of hercules racial, that is revealed in the story of this ancient son of god. we are given a synthetic and complete pic

hich was the right use and control of thought. in aries he captured the man-eating mares and bent them to his use. now he slays the man-eating birds of stymphalus and puts an end to all tendencies to use thought destructively. in capricorn (december 23- january 20, the goat, he becomes an initiate and appears before the world as a savior, a liberated son of god, able to work in hell, on earth, or in heaven. he carries cerberus up from hades, and through the symbolism of the three-headed dog portrays the elevation of the personality, the triple matter aspect, into heaven. thus he demonstrates that he has undergone the necessary development and experienced the strengthening tests which will enable him successfully to pass through the experience of the third initiation, that of the transfigur

AN INTRO TO STUDY OF THE KABALAH

s of one name are taken as the initials or finals of the words of a sentence. for example, in deut. 30 v. 12, moses asks, who shall go up for us to heaven? the initial letters of the original words mi iolh lnv hshmilh, form the word milh, mylah, which word means circumcision, and the final letters are ihvh, the name jehovah: hence it was suggested that circumcision was a feature of the way to god in heaven. amen, amn is from the initials of adonai melekh namen "the lord and faithful king; and the famous rabbinic word of power used for talismans agla is formed of the initials of the words "ateh gibur leolam adonai "the lord ever powerful" or tu potens in saeculum dominine. temura is a more complex procedure and has led to an immense variety of curious modes of divination: the letters of a w

er that the sephirotic crown was first, then came chokmah, a masculine potency, and then binah, a feminine one; from their union arose the created universe of angels, men and earth: but 'as above so below' so we have in genesis a man formed, then succeeds a woman, and from them all others. in the" commentary on the creation of genesis" still allegorical like genesis itself, it is stated "there is in heaven a treasury called gup, guph, and all the souls which were created in the beginning, and hereafter to come into this world, the holy one placed therein: out of this treasury the holy one furnishes children in the womb with souls" a further commentary in symbolic language narrates how the holy one perceiving a child's body to be in formation, sends for a suitable ego to inhabit it "the hol

ARADIA GOSPEL OF THE WITCHES

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

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

BAPHOMANTIS LUCIFERIAN SATANIC MASS

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

BASIL VALENTINE TWELVE KEYS

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 possessed the stone before us. for, after the enlightening grace of god, it is from them that i received my knowledge. let your study of them be increased and repeated often, lest you lose the thread twelve keys of basil valentine 9 of 95 of insight, and the lamp of understanding be extinguished. give yourself

BLAVATSKY H P ANTHROPOGENESIS

by permutation who slew his (female "brother" whose "blood crieth from the ground" the earth having opened her mouth to receive the blood (genesis iii* apollo karneios is certainly a greek transformation from the hindu krishna karna "karna" means radiant from "carne "a ray" and karneios, which was a title of apollo with the celts as with the greeks, meant "sun born[[vol. 2, page] 45 the first war in heaven. metaphorically immortal through their wisdom. such is the common belief of those who credit every star or planet with being inhabited (and there are men of science- m. flammarion among others- who believe in this fervently, on logical as well as on astronomical data. the moon being an inferior body to the earth even, to say nothing of other planets, the terrestrial men produced by her s

t" of the visible moon, not of indu, the physical moon. thus mercury is the elder brother of the earth, metaphorically- his step-brother, so to say, the offspring of spirit- while she (the earth) is the progeny of the body. these allegories have a deeper and more scientific meaning (astronomically and geologically) then our modern physicists are willing to admit. the whole cycle of the "first war in heaven" the taraka-maya, is as full of philosophical as of cosmogonical and astronomical truths. one can trace therein the biographies of all the planets by the history of their gods and rulers. usanas (sukra, or venus, the bosom-friend of soma and the foe of brihaspati (jupiter) the instructor of the gods, whose wife tara (or taraka) had been carried away by the moon, soma "of whom he begat bu

it is michael "who is like unto god" the representative of jehovah, who is the leader of the celestial hosts- as lucifer, in milton's fancy, is of the infernal hosts- who has the best of satan. it is true that the nature of[[vol. 2, page] 63 who are the "flames? michael depends upon that of his creator and master. who the latter is, one may find out by carefully studying the allegory of the "war in heaven" with the astronomical key. as shown by bentley, the "war of the titans against the gods" in hesiod, and also the war of the asuras (or the tarakamaya) against the devas in puranic legend, are identical in all save the names. the aspects of the stars show (bentley taking the year 945 b.c. as the nearest date for such conjunction) that "all the planets, except saturn, were on the same sid

s requires a living spiritual fire of the middle principle from the fifth and third states of pleroma. but this fire is the possession of the triangles, not of the (perfect) cubes, which symbolize the angelic beings* the former having from the first creation got hold of it and being said to have appropriated it for themselves, as in the allegory of prometheus. these are the active, and therefore- in heaven- no longer "pure" beings. they have become the independent and free intelligences, shown in every theogony as fighting for that independence and freedom, and hence- in the ordinary sense "rebellious to the divine passive law" these are then those "flames (the agnishwatta) who, as shown in sloka 13 "remain behind" instead of going along with the others to create men on earth. but the true

who partook of the nature and essence of the seven governors, or creators and rulers of the material world "peeped through the harmony and, breaking through the seven circles of fire, made manifest the downward-born nature* it explains every verse in that hermetic narrative, as also the greek allegory of prometheus. most important of all, it explains the many allegorical accounts about the "wars in heaven" including that of revelation with respect to the christian dogma of the fallen angels. it explains the "rebellion" of the oldest and highest angels, and the meaning of their being cast down from heaven into the depths of hell[[footnote(s* see "pymander" bk. ii, verses 17 to 29[[vol. 2, page] 104 the secret doctrine. i.e, matter. it even solves the recent perplexity of the assyriologists

, page] 229 the mysteries among the mayas. and explains the bible. it is found pre-eminent in genesis when the latter is read in a spirit of research for truth, with no eye to dogma, and in no mood of preconception. this is easily proven. in genesis (vi) the "sons of god- b'ne aleim- become enamoured of the daughters of men, marry, and reveal to their wives the mysteries unlawfully learnt by them in heaven, according to enoch; and this is the "fall of angels* but what is, in reality, the "book of enoch" itself, from which the author of revelation and even the st. john of the fourth gospel have so profusely quoted (e.g, verse 8, in chapter 10, about all who have come before jesus, being "thieves and robbers) simply a book of initiation, giving out in allegory and cautious phraseology the pr

s every initiate does. this in the human, terrestrial form of the initiates, and also because the logos is christos, that principle of our inner nature which develops in us into the spiritual ego- the higher-self- being formed of the indissoluble union of buddhi (the sixth) and the spiritual efflorescence of manas, the[[vol. 2, page] 231 satanic myths. fifth principle "the logos is passive wisdom in heaven and conscious, self-active wisdom on earth" we are taught. it is the marriage of "heavenly man" with the "virgin of the world--nature, as described in pymander; the result of which is their progeny- immortal man. it is this which is called in st. john's revelation the marriage of the lamb with his bride (xix. 7) that "wife" is now identified with the church of rome owing to the arbitrary

with its two lower principles, which three die, while the innermost man is immortal. and now we approach the "secret of satan" 37, 38, 39. upon satan only is the shame of generation. he hath lost his virginal estate (so hath the kumara by incarnating: uncovering heavenly secrets, he hath entered into bondage. he compasseth with bonds and limits all things" 42, 43, 44 "twain are the armies of god: in heaven the hosts of michael; in the abyss (the manifested world) the legions of satan. these are the unmanifest and the manifest; the free and the bound (in matter: the virginal and the fallen. and both are the ministers of the father, fulfilling the word divine" therefore- 55 "holy is the sabbath of god: blessed and sanctified is the name of the angel of havas- satan. for "the glory of satan i

stars- astronomically; in other words, the two statements are- the first an allegory, and the second a fact. the former, nevertheless, as shown, is intimately connected with humanity. in their turn the rosicrucians, who were well acquainted with the secret meaning of the tradition, kept it to themselves, teaching merely that the whole of creation was due to, and the result of, that legendary "war in heaven" brought on by the rebellion of the angels* against creative law, or the demiurge. the statement is correct, but the inner meaning is to this day a mystery. to elude further explanation of the difficulty by appealing to divine mystery, or to the sin of prying into its policy- is to say nothing at all. it may prove sufficient to[[footnote(s[[footnote continued from previous page] phenomen

BLAVATSKY H P COSMOGENESIS

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

nor can i pause to show how they are, in fact, contained- though too often under a misleading guise- in every system of thought or philosophy worthy of the name. once that the reader has gained a clear comprehension of them and realised the light which they throw on every problem of life, they will need no further justification in his eyes, because their truth will be to him as evident as the sun in heaven. i pass on, therefore, to the subject matter of the stanzas as given in this volume, adding a skeleton outline of them, in the hope of thereby rendering the task of the student more easy, by placing before him in a few words the general conception therein explained. stanza i. the history of cosmic evolution, as traced in the stanzas, is, so to say, the abstract algebraical formula of tha

of the fourth race- mention this deluge, it is evident that it is not the "great" deluge, nor that which carried away atlantis, nor even the deluge of noah, which is meant here. this "churning" relates to a period before the earth's formation, and is in direct connection with that other universal legend, the various and contradictory versions of which culminated in the christian dogma of the "war in heaven" and the fall of the angels (see book ii, also revelations chap. xii. the brahmanas, reproached by the orientalists with their versions on the same subjects, often clashing with each other, are preeminently occult works, hence used purposely as blinds. they were allowed to survive for public use and property only because they were and are absolutely unintelligible to the masses. otherwis

t water should dry up is, to the uninstructed mind, a thing wholly intelligible; whereas to the man acquainted with physical science the liquid state is anomalous and inexplicable. the lighting of a fire by a flame is a great scientific difficulty, yet few people think so (p. 125. what says the esoteric teaching with regard to fire "fire" it says "is the most perfect and unadulterated reflection, in heaven as on earth, of the one flame. it is life and death, the origin and the end of every material thing. it is divine 'substance" thus, not only the fire-worshipper, the parsee, but even the wandering savage tribes of america, which proclaim themselves "born of fire" show more science in their creeds and truth in their superstitions, than all the speculations of modern physics and learning

e hours, while the utmost actual retardation obtained from observation would require 600 millions of years to make it rotate in twenty-three hours instead of twenty-four (p. 48. and if physicists persist, why should the chronology of the hindus be laughed at as exaggerated[[vol. 1, page] 155 exchange of life-principles "nights- i.e, periods of activity or life, and of inertia or death- and behave in heaven as do men on earth: they generate their likes, get old, and become personally extinct, their spiritual principles only living in their progeny as a survival of themselves. without attempting the very difficult task of giving out the whole process in all its cosmic details, enough may be said to give an approximate idea of it. when a planetary chain is in its last round, its globe 1 or a

religious, it is purely scientific, as will be seen later on. for, instead of remaining a mere blind, functioning medium, impelled and guided by fathomless law, the "rebellious" angel claimed and enforced his right of independent judgment and will, his[[vol. 1, page] 194 the secret doctrine. right of free-agency and responsibility, since man and angel are alike under karmic law "and there was war in heaven. michael and his angels fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven. and the dragon was cast out, that old serpent, called the devil and satan, which deceiveth the whole world" the kabalistic version of the same story is given in the codex nazareus, the scripture of the nazarenes, the real mystic chr

llar" and "lunar" spirits with the higher planetary angels and the saptarishis (the seven rishis of the stars) of the hindus- as subordinate angels (messengers) to these "rishis" the emanations, on the descending scale, of the former. such, in the opinion of the philosophical gnostics, were the god and the archangels now worshipped by the christians! the "fallen angels" and the legend of the "war in heaven" is thus purely pagan in its origin and comes from india via persia and chaldea. the only reference to it in the christian canon is found in revelations xii, as quoted a few pages back. thus "satan" once he ceases to be viewed in the superstitious, dogmatic, unphilosophical spirit of the churches, grows into the grandiose image of one who made of terrestrial a divine man; who gave him, t

rlier work, written in 1876 (see index in "isis unveiled" at the words "evolution "darwin "kapila "battle of life" etc. etc) but the idea was not ours, it is that of antiquity. even the puranic writers have ingeniously interwoven allegory with cosmic facts and human events. any symbologist may discern the astro-cosmical allusion even though he be unable to grasp the whole meaning. the great "wars in heaven" in the puranas; the wars of the titans, in hesiod and other classical writers; the "struggles" also in the egyptian legend between osiris and typhon, and even those in the scandinavian legends, all refer to the same subject. northern mythology refers to it as the battle of the flames, the sons of muspel who fought on the field of wigred. all these relate to heaven and earth, and have a

the moment that kosmos manifested into being, and could hardly escape the observant eye of the ancient sages. hence the incessant fights of indra, the god of the firmament, with the asuras- degraded from high gods into cosmic demons; and with vritri or ah-hi; the battles fought between stars and constellations, between moon and planets- later on incarnated as kings and mortals. hence also the war in heaven of michael and his host against the dragon (jupiter and lucifer- venus, when a third of the stars of the rebellious host was hurled down into space, and "its place was found no more in heaven" as said long ago "this is the basic and fundamental stone of the secret cycles. it shows that the brahmins and tanaim. speculated on the creation and development of the world quite in a darwinian w

BLUE EQUINOX

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

int the pole, witless and banned of grace or goal, beggared of all its wealth, bereft of all its images, unweft its magic web, its tools all broken, its name forgot, its word unspoken, the equinox 190 widowed of its undying lord, its bowl of silver broke, its cord of gold unloosed, its shining ladders thrown down, its ears more deaf than adders, its window blind, its music stopped, from its place in heaven dropped, from its starry throne was hurled beyond the pillars of the world. borne from the byss of light to the dark night! the moon had sunk behind the tower when, for a moment, by the power of nature, as even the eagle s eye turns wearied from the sun, did i fall from the conning-crag, that springs above the universe of things, into the dark impertinence of the mirrored lies of sense

sleep, draw, as dawn shows, to the inmost divine, to the temple, the nave, the choir, the shrine, to the altar where in the holy cup the wine of its blood may be offered up. nor is it given to any son of man to hymn that sacrament, the one in seven, where god and priest and worshipper, deacon, asperger, thurifer, chorister, are one as they were one ere time began, are one on earth as they are one in heaven; where the soul is given a new name, confirming with an oath the same, and with celestial wine and bread is most delicately fed, the sevenfold sacrament 193 yet suffereth in itself the curse of the infinite universe, having made its own confession of the mystery of transgression; where it is wedded solemnly with the ring of space and eternity, and where the oil, the holiest breath, with

the west. music (voluntary) note: the priestess and other officers never partake of the sacrament, they being as it were part of the priest himself. note: certain secret formul of the mass are taught to the priest in his ordination. 271 nekam, adonai! the preceptor s address to his templars to sir james thomas windram love, the saviour of the world, must be scourged with many rods, from its place in heaven hurled, outcast before all the gods. love, that cleanses all, must be washed in its own blood and tears, heir of all eternity made the martyr of the years. love, that fills the void with bliss, staunches the eternal flood, heals the hurt of the abyss, blanches, beggared of its blood. love, that wears the laurel crown, turns to gain the lees of loss, that from the shame retrieves renown

is of the soul, and it is for the god mercury, no one less, to oppose its action. our trouble is rendered a thousand times more grievous because most of us do not recognize how foul is our disease. the words .marriage with a canadian. should be expunged from human language. people should be prosecuted for printing so foul and obscene a phrase. yet these things happen every day. the sun turns sick in heaven to behold them. yet we do not see his anguish. life which involves such possibilities of infamy and horror as .marriage with a canadian. must surely be some atrocious species of damnation; the reward of infinite iniquity. but humanity has become so callous, so anaesthetic to any proper feeling, that many people may even fail to see the high seriousness and noble purpose of such statement

BOOK OF ENOCH

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

rone 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, and you see everything, and there is nothing that can be hidden from you. 9.6] see then what azazel has done; how he has taught all iniquity on the earth and revealed the eternal secrets that are made in heaven. 9.7] and semyaza has made known spells, he to whom you gave authority to rule over those who are with him. 9.8 and they went into the daughters of men together, lay with those women, became unclean, and revealed to them these sins. 9.9] and the women bore giants, and thereby the whole earth has been filled with blood and iniquity. 9.10] and now behold the souls which have died cry out a

he earth. 10.21] and all the sons of men shall be righteous, and all the nations shall serve and bless me and all shall worship me. 10.22] and the earth will be cleansed from all corruption, and from all sin, and from all wrath, and from all torment; and i will not again send a flood upon it, for all generations, forever. 11.1] and in those days, i will open the storehouses of blessing, which are in heaven, so that i may send them down upon the earth, upon the work, and upon the toil, of the sons of men. 11.2] peace and truth will be united, for all the days of eternity, and for all the generations of eternity. 5) enoch meets the holy watchers (pages 23-24) this section describes how enoch became involved. enoch describes how representatives of the watchers approached him, while praying (1

ich you have taught, and because of all the works of blasphemy and wrong and sin which you have shown to the sons of men" 13.3] and then i went and spoke to them all together, and they were all afraid; fear and trembling seized them. 13.4] and they asked me to write out for them the record of a petition, so that they might receive forgiveness, and to take a record of their petition up to the lord in heaven. 13.5] for they were not able, from then on, to speak, and they did not raise their eyes to heaven, out of shame for the sins, for which they had been condemned. 13.6] and then i wrote out the record of their petition, and their supplication in regard to their spirits, and the deeds of each one of them, and in regard to what they asked; that they should obtain absolution and forbearance

and are destroyed. 15.5] and for this reason i give men wives; so that they might sow seed in them, and so that children might be born by them, so that deeds might be done on the earth. 15.6] but you, formerly, were spiritual, living an eternal, immortal life, for all the generations of the world. 15.7] for this reason i did not arrange wives for you; because the dwelling of the spiritual ones is in heaven. 15.8] and now, the giants who were born from body and flesh will be called evil spirits on the earth, and on the earth will be their dwelling. 15.9] and evil spirits came out from their flesh, because from above they were created, from the holy watchers was their origin and first foundation. evil spirits they will be on earth and spirits of the evil ones they will be called. 15.10] and

ghter and destruction. 16.1] and the death of the giants, wherever the spirits have gone out from their bodies, their flesh will be destroyed, before the judgment. thus they will be destroyed until the day of the great consummation is accomplished, upon the great age, upon the watchers and the impious ones" 16.2] and now to the watchers, who sent you to petition on their behalf, who were formerly in heaven: 16.3 "you were in heaven but its secrets had not yet been revealed to you; and a worthless mystery you knew. this you made known to women, in the hardness of your hearts. and through this mystery the women and the men cause evil to increase on the earth" 16.4] say to them therefore "you will not have peace" 7) enoch stays for a while with the watchers (pages 31-33) this section describe

ness. in the name of the lord, who has created a division between light and darkness, and has divided the spirits of men, and has established the spirits of the righteous, in the name of his righteousness. 41.9] for no angel hinders, and no power is able to hinder, because the judge sees them all, and judges them all himself. 42.1] wisdom found no place where she could dwell, and her dwelling was in heaven. 42.2] wisdom went out, in order to dwell among the sons of men, but did not find a dwelling; wisdom returned to her place, and took her seat in the midst of the angels. 42.3] and iniquity came out from her chambers; those whom she did not seek she found, and dwelt among them, like rain in the desert, and like dew on the parched ground. 43.1] and again i saw flashes of lightning and the

made with their hands, and they deny the name of the lord of spirits. 46.8] and they will be driven from the houses of his congregation, and of the faithful, who depend on the name of the lord of spirits. 47.1] and in those days, the prayer of the righteous, and the blood of the righteous will have ascended from the earth in front of the lord of spirits. 47.2] in these days the holy ones who live in heaven above will unite with one voice, and supplicate, and pray, and praise, and give thanks, and bless, in the name of the lord of spirits. because of the blood of the righteous that has been poured out. and because of the prayer of the righteous, so that it may not cease in front of the lord of spirits, so that justice might be done to them, and that their patience may not have to last forev

BOOK OF PLEASURE

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

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

ssatisfaction. you are ever what you were but you may be so in a different form! a person or a nation, however vain or content, falls immediately into unknown and inevitable desire, consuming him little by little through those conditions- any condition! the mind becomes firm in desire by desire as devotion, but when realized is it then eternally desirable (or even for a period of a million years. in heaven shall be fettered thy foot! therefore remove the conception that desire is pure, or impure, or has completionremove it by the "neither-neither" even whether the desire is for the exhasustion of desire by the "neither-neither" or for realization in a wife- it is desire- its unending evolution. therefore remove desire in any form by the "neither-neither" remove the illusion that there is s

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

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

BUDGE E

who risest as a mighty soul (kha-ba-aa, who hast received [the things which belong to] the tuat, af, thou guardian of heaven. thou livest, o af, in ta-tesert. come thou, and cast thou thine eye in thy name of living one, khepera, at the head of the tuat. traverse thou this field, o thou who hast might, bind thou with fetters the hau serpent, and smite thou the serpent neha-hra. there is rejoicing in heaven, and there are shouts of gladness upon the earth at the entrance of thy (literally, his) body. he who shineth sendeth forth light, and the uru gods give light [at dawn; destroy thou] the p. 41 darkness which is in ament in thy name of sekher-shetau-ur-a, illumine thou the thick darkness, o af. his jawbones are to him, and ra taketh up his position in ament. thy boat is to thee, and it is

ds of power of isis and of the words of power of ser, so that he may journey on his way against neha-hra. if these words of power of isis, and those of ser be uttered, apep shall be turned back and shall be shut up in ament, in the hidden place of the tuat; if they be uttered on the earth it shall be so likewise. whosoever shall utter them shall become one of those who are in the boat of ra, both in heaven and upon earth; but whosoever knoweth not these figures shall not know how to repulse neha-hra" 2. the serpent neha-hra, which is transfixed to the ground by means of six knives. the goddess serqet stands with a band round his neck in the act of p. 142 strangling him, and the god her-tesu-f stands by his tail, round which he is tying a fetter. the text which refers to him reads: click to

of power of semsu, and the utterances of this great god himself [act as] magical protectors, and perform the slaughters of apep in the tuat, in this circle in his windings in the sky. whosoever shall make [a copy of] these [pictures] according to the similitudes which are in writing at the northern side of the hidden palace in the tuat they shall act for him that maketh them as magical protectors in heaven and in earth. whosoever knoweth them shall be as the spirits with ra" p. 147 11. the god neb-uast, standing, and holding a sceptre in his right hand. 12. the goddess seth-ab. in the upper register are- 1. the god shepes, in mummied form, seated, click to view (left) shepes (center) ath (right) ankhuithit. and holding in his right hand some curved object, which resembles a boomerang. 2. t

y; it swalloweth eternally its images (or, forms) in the presence of the god rekh, who dwelleth in this city, and then it giveth them to those who are born and come into being in the earth. whosoever shall make an exact copy of these forms according to the representations of the same at the eastern [portion] of the hidden palace of the tuat, and shall know it, shall be a spirit well equipped both in heaven and earth, unfailingly, and regularly and eternally" in the upper register are- 1. the god aper-hra-neb-tchetta, above whose body, at the neck, is a disk from which proceed two human heads, the one wearing the white crown and the other the red crown; in his right hand he holds the sceptre, and in the left the p. 241 emblem of "life" the text reads "he who is in this picture standeth up f

n circle in the tuat wherein this great god is born; he cometh forth into the pool of nu, and he taketh up his place in the body of nut. whosoever shall make a copy thereof according to the copies which exist in writing upon the east [wall click to view the boat of the sun in the last hour of the night. of] the palace, and shall know it upon earth, it shall act as a magical protector for him both in heaven and upon earth" in the middle register are- 1. the boat of the sun, in which stands the god under a canopy formed by the body of the serpent mehen; on his head are horns and a disk. in the fore part of the, boat is the beetle of khep[r]a, p. 259 i.e, khepera, which takes the place of the solar disk that rested on the prow of the boat in the eleventh hour. the text reads "this great god i

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

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

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

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

ot the duchess yesterday so faithfully warned me, i should have forgotten myself, and have equaled this unspeakable glory to heaven. for apart from the fact that the room glistened with gold and precious stones, the queen s robes were moreover made so that i was not able to behold them. and whereas before i esteemed anything to be handsome, here all things so much surpassed the rest, as the stars in heaven are elevated. in the meantime the virgin came in, and so each of the virgins taking one of us by the hand, with most profound reverence presented us to the king, whereupon the virgin began to speak thus: that to honour your royal majesties (most gracious king and queen) these lords here present have ventured here in peril of body and life, your majesties have reason to rejoice, especiall

COLLIER IRENE CHINESE MYTHOLOGY

rtality from the garden of the western paradise. this garden is tended by the queen mother hsi wang mu [she wong muh, an old woman who has the fangs of a tiger and the tail of a panther. she lives alone and is protected by birds of prey and fearsome beasts. she also controls plagues and evil spirits. however frightful her appearance and her powers, hsi wang mu is a motherly figure to all the gods in heaven. in her enchanted garden grow the coveted peaches which she plucks and serves at a sumptuous banquet for the gods. she is an alchemist, or a person who practices the art of combining substances that will transform. hsi wang mu can mix many elixirs, or magic potions, including the one that will insure immortality for the gods. in more 74 recent versions of the story, the queen mother is s

ween china and persia used for trading silks, spices, and gold. the moon goddess 75 because he loved his wife very much, the grand archer yi reluctantly set out on a journey to the kunlun mountains where the peaches of long life were grown by hsi wang mu, the queen mother of the western paradise. the archer was unsure of the road, and even less sure of how much strength he had left. when he lived in heaven, yi had always ridden in the empress s chariot or straddled the tails of sky dragons to reach the western paradise, but now that he lived on earth, he had to walk. he crossed burning deserts, forded cold streams, and trekked over high mountains for thousands of miles. finally, yi arrived at his destination and was greeted by hsi wang mu. when yi told her that his wife wanted a dosage of

heavens. 76 the moon goddess but make sure you take it on a clear night, or you could be trapped halfway between earth and heaven, she warned. carefully, the archer placed the vial in his leather pouch and knotted the bag tightly around his waist. again, yi trudged over the same high mountains, forded the same cold streams, and crossed the same burning deserts to return to his wife. when he lived in heaven, he had not cared about its comforts and luxuries. because of his status there as a mortal who served the gods, yi, too, had been invited to sumptuous feasts and had eaten the peach of immortality. the magical potion had enhanced his already powerful body and made him invincible. now on earth, however, he felt his power slipping day by day. although yi did not resent his banishment to ea

d drink both of their portions so that she could return to heaven first, and beg the sun god to forgive her husband for his brashness in having shot down the nine suns. then she and her sister goddesses could borrow some sky dragons to visit the queen mother of the western paradise. there, they would persuade her to mix up another dose of the elixir solely for the archer so he could join his wife in heaven. as she swallowed the elixir, chang-o felt its bitterness burn her throat. immediately, her body became lighter, and she felt dizzy. as she ran out into the night, her body floated upward to the stars. unfortunately, the night was not clear. chang-o wandered among the stars and lost her way. she finally came to rest, trapped in the cold moon. the archer yi was just returning when he saw

aradise give to yi? a: she warned the archer yi to drink the elixir on a night that was clear, or the drinker would be trapped halfway between the earth and heaven. q: what was chang-o s plan upon her return to heaven? a: chang-o wanted to ask the sun god to forgive her husband. then she would travel with her sister goddesses to obtain another dose of the elixir for yi so that he could rejoin her in heaven. q: why didn t chang-o obey the warning? a: she was too impatient to wait for a clear night. she knew the elixir was too weak to allow both her and her husband to return to the heavens. she thought she had a better plan. q: what happened to chang-o when she failed to heed the queen mother s warning? a: she lost her way among the clouds and was finally trapped in the moon. 80 q: why did t

dragon king summoned his dragon brothers by beating on gongs and drums. from their treasuries, the dragons gave monkey a pair of cloudstepping shoes made of lotus fiber, a cap made of phoenix monkey 99 feathers, and a chain mail vest made of yellow gold. without so much as a nod of thanks, monkey left. the dragon king and his brothers were angry at monkey s poor manners and complained to the gods in heaven about the monkey king s rude behavior. when monkey returned to his mountain home, he showed off his new clothes. he preened this way and that, and twirled around and around in front of the admiring monkeys. then monkey pulled out his iron staff. first he changed it into a long bridge that arched over the widest river; then he transformed it into a tall tower that touched the clouds. fina

eys. then monkey pulled out his iron staff. first he changed it into a long bridge that arched over the widest river; then he transformed it into a tall tower that touched the clouds. finally, he shrank the iron staff into a tiny embroidery needle and tucked it behind his ear, grinning at his astonished subjects. with his fine clothes and new weapon, monkey proclaimed himself the equal of any god in heaven. monkey gets a job in heaven soon the gods in heaven became irritated with monkey s behavior and decided to capture the insolent character. the gods convinced two demons from the underworld to tie up monkey and take him before the ten judges of the dead. monkey made a commotion and bitterly protested his capture. he demanded that the judges check the ledger of the dead, which recorded th

ledger of the dead, which recorded the life span of every creature on earth. as he upbraided the judges, monkey quickly crossed out his name in the ledger of the dead with a thick black brush. without his name in the ledger, the underworld demons had no choice but to let him go. since the gods were unsuccessful in sending monkey to the underworld, the jade emperor decided to keep an eye on monkey in heaven. he summoned the monkey king and gave him the job of stable master. monkey was to feed, chinese mythology 100 groom, and water the thousand horses of heaven. monkey was so insulted at having been given this menial job that he left in a huff and returned to his mountain cave. when heavenly court officials came to the cave to fetch him, monkey put up such a fuss that they agreed to give hi

e him the job of stable master. monkey was to feed, chinese mythology 100 groom, and water the thousand horses of heaven. monkey was so insulted at having been given this menial job that he left in a huff and returned to his mountain cave. when heavenly court officials came to the cave to fetch him, monkey put up such a fuss that they agreed to give him a more important job. monkey creates a mess in heaven next, the jade emperor put monkey in charge of the peach garden. tiny fruit blossoms ripened into the sweetest peaches in the universe. these peaches would bestow wisdom, strong limbs, eternal youth, and light bodies to those fortunate enough to eat them. greedy monkey told his guards to stand outside his room while he napped. but instead of napping, he took off his bright robes and snea

COVENANT OF SAMYAZA

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

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

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

DAVID ICKE CHILDREN OF THE MATRIX

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

ancient hebrew text, the book of noah and its derivative, the book of enoch, refers to the birth of noah and sections also appear in the dead sea scrolls, found in israel in 1947. the scrolls are connected with the essene community in palestine 2,000 years ago. noah is the son of lamech and he is described as unlike a human being and 96 children of the matrix more like "the children of the angels in heaven. and we know who they were. lamech questions his wife about the father of noah "behold, i thought then within my heart that conception was (due) to the watchers and the holy ones..and to the nephilim..and my heart was troubled within me because of this child" lamech's child, noah, was white-skinned and blond-haired with eyes that made the whole house "shine like the sun".16 the highest l

cene creed "we believe in one god, the father almighty, maker of all things, both visible and invisible; and in one lord, jesus christ, the son of god, begotten of the father, only begotten, that is to say, of the same substance of the father, god of gods and light of light, very god of very god, begotten, not made, being of one substance with the father, by whom all things were made, both things in heaven and things on earth; who, for as men and our salvation, came down and made flesh, made man, suffered and rose again on the third day, went up to the heavens, and is to come again to judge the quick and the dead; and in the holy ghost" god save us from religion 219 that's what they said about nimrod and tammuz-ninus in babylon, and goodness knows how many other deities in the pre-christia

the controlling priesthood of the egyptians, the caesars, the roman catholic church, the inquisition. the ecclesiastic control of the various ruling families had for its purpose the rule of the people in their material bodies on this earth-plane..a nation is said by eastern philosophers to lie under certain occult (or secret) controls. nations who go to war on the earth-plane reflect certain wars in heaven."10 i think there is validity in the myths and legends that consciousness became trapped in this dense physical frequency range and, as its own frequency fell, it could not get out. we are talking maybe of millions, even billions, of years ago when this began. the fall of man was a vibrational fall, perhaps. i certainly would not rule out for a moment that at least the early stages of wh

DAVID ICKE THE BIGGEST SECRET

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

range birth is described of a non-human child, who turns out to benoah of great flood fame. references to this also appear in the dead sea scrolls, therecords of the essene community in palestine 2,000 years ago which included muchmaterial from the book of enoch. the strange child the texts describe is the son oflamech. he is said to be unlike a human being and more like the children of theangels in heaven. lamechs child, noah, is described as white skinned and blond-haired with eyes that made the whole house shine like the sun. blond-haired, blue-eyed beings with laser-like eyes is a description for mysterious people or gods whichspans thousands of years to the present day and appear in cultures across the world.lamech questions his wife about the father of the child:41behold, i thought t

questions later:we believe in one god, the father almighty, maker of all things, both visible and invisible;and in one lord, jesus christ, the son of god, begotten of the father, only begotten, thatis to say, of the same substance of the father, god of god and light of light, very god ofvery god, begotten, not made, being of one substance with the father, by whom all thingswere made, both things in heaven and things on earth; who, for us men and our salvation,came down and made flesh, made man, suffered and rose again on the third day, went upto the heavens, and is to come again to judge the quick and the dead; and in the holyghost.simple eh? it was decided that jesus was the same substance as the father because inancient babylon it was said that nimrod and his son, tammuz, were the same

thebreastplate of aaron which is set with 12 stones.5 the same stones, in the same order,appear in the british crown.6 the archbishop placed his hands between the queensto pay homage to the new head of his church and he kissed her right hand. then hesaid:the lord almighty. establish your throne in righteousness, that it may stand forevermore, like as the sun before him, and as a faithful witness in heaven.7this is almost a repeat of the words used in gods covenant with david in the oldtestament.8 the lord almighty was formerly el shaddai or ishkur, the son of marduk,who is claimed to have been the son of the anunnaki scientist, enki, the guy who,according to the sumerian texts as translated by zecharia sitchin, was the one whocreated the human-anunnaki hybrids with ninkharsag. the windsor

rotherhood. many of them were psychicand monkeyed with black magic. incredible amounts of money were flowing to them. astory that could be repeated thousands of times all over the world.another name for the goddess diana is hecate. one of the ancient triads ortrinities was that of diana, luna and hecate who were said to be three aspects of thesame female energy. it was called diana on earth, luna in heaven, and hecate in hell.hecate is one of the premier deities of satanism and she is a version of aphrodite andv enus, different names for the same energy. after her husbands death, jackie kennedytravelled to the greek island of delos in the south west aegean sea, the legendarybirthplace of diana and apollo and the considered domain of hecate, the goddess of theinfernal arts. delos is known f

DEMONIC BIBLE

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

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

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

s before me and gryphons soaring above exalted by the glory of the dark lord, the king of all being. i shall cross through the gates of hell, and the demons of the abyss shall follow me. i shall lead the armies of hell in battle against his enemies. i shall become the very embodiment of evil the devil incarnate upon the earth, the devil born flesh upon the earth. and i shall rule over all that is in heaven, on earth, and in hell. i shall sit upon the throne of all creation as lord of heaven& earth, and of hell. for i am the magus of the aeon of lucifer i am the magus of the aeon. renunciation& proclamation (recite nine times) i renounce god. i renounce jesus. i renounce the angels and archangels. i renounce the holy catholic church. i renounce all that is holy and all that is good. i renou

DIABOLUS

wards. it represents health, vitality and strength. 22 i saw satan like lightning falling from heaven luke 10:18 the dragon itself is a symbol of the collective independence and intelligence of satan the adversary, while his angelic nature granted him the higher faculties of all the angels of heaven, lucifer sought more and wished to be more godlike. this was considered a great sin and thus a war in heaven occurred. and there was a great battle in heaven, michael and his angels fought with the dragon, and the draghon fought his angels: they prevailed not, neither was their place found any more in heaven. and that great dragon was cast out, that old serpent, who is called the devil and satan, who seduceth the whole world; and he was cast unto the earth, and his angels were thrown down with

de in love that he would not accept any but his creator. while in an initiatory sense, the foundations of god may represent a self-possibility and non-union with the natural order. by this separation and initial recognition of difference can then man and woman seek to become something better, this is the very essence of magick energy in motion, change and ascension. samael was the greatest prince in heaven. the celestial animals and the seraphim had six wings each, but samael had twelve. he took his cohorts and went down, and saw all the creatures whom the holy one, blessed be he, had created, and found among them none as astute and malicious as the serpent. and the serpent's appearance was like that of a camel. and samael mounted him and rode him. and the tora cried and shrieked and 28 no

DION FORTUNE MYSTICAL QABALA

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

s to learn how to let go; how to sacrifice the lesser to the greater and so buy the pearl of great price. it is discrimination which enables us to know which is the lesser value that has to be given up in order to obtain the greater, for there is no gain without sacrifice. what we do not realise is that mystical qabala page 200 every sacrifice should yield a substantial profit in treasure laid up in heaven where neither moth nor rust do corrupt; otherwise it is mere useless waste. 94. we have already noted one of the correspondences assigned to malkuth in the microcosm. it is also said, however, that malkuth corresponds to the feet of the divine man. here again we have an important concept; for unless the feet are firmly planted on mother earth, no stability is possible. there are altogeth

DION FORTUNE PSYCHIC SELF DEFENSE

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

DONALDTYSON CORONZON

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

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

DONALDTYSON DEMON

t as angels are the agents of god who act with divine authority to do good works among men, so demons are the agents of lucifer who act with infernal authority to do works of evil. indeed, in jewish, islamic and christian mythology, lucifer was himself once an angel of heaven who defied god. seeking to overthrow god and rule heaven, lucifer assembled an army of apostate angels and initiated a war in heaven. he and his angels were defeated by michael and the angels who remained loyal to god, and were thrown down from heaven to hell. in their fallen state these angels of hell are supposed in christian lore to be of hideous aspect, filthy, deformed and base. lucifer seeks to harass god by plaguing mankind with a multitude of troubles, and by inciting human beings to defy god. he uses his fall

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

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

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

e sahu's, upon thee hath dignity been conferred, thy dominion is eternal, o thou beautiful form of the company of the gods; thou gracious one who art beloved by him that (8) seeth thee. thou settest thy fear in all the world, and through love for thee all proclaim thy name before that of all other gods. unto thee are offerings made by all mankind, o thou lord to whom commemorations are made, both in heaven and in earth. many are the shouts of joy that rise to thee at the uak] festival, and cries of delight ascend to thee from the (9) whole world with one voice. thou art the chief and prince of thy brethren, thou art the prince of the company of the gods, thou stablishest right and truth everywhere, thou placest thy son upon thy throne, thou art the object of praise of thy father seb, and o

company. these two passages prove the identity of the belief in eternal life in the xviiith dynasty with that in the vth and vith dynasties. but while we have this evidence of the egyptian belief in eternal life, we are nowhere told that man's corruptible body will rise again; indeed, the following extracts show that the idea prevailed that the body lay in the earth while the soul or spirit lived in heaven. 1. ba ar pet sat ar ta soul to heaven, body to earth.[4 (vth dynasty [1. recueil de travaux, t. v, p. 170 (pepi, 1. 85. 2. plate xix, l. 16 (book of the dead, chapter clxxv. 3. plate xxviii, 1. 15. 4 recueil de travaux, t. iv, p. 71 (l. 582] p. lvii 2. mu-k er pet xa-k er ta thy essence is in heaven, thy body to earth.[1 (vith dynasty) 3. pet xer ba-k ta xeri tut-k heaven hath thy soul

/egy/ebod/ebod05.htm (4 of 21 [8/10/2001 11:23:20 am] 1. thes-thu teta pu un-thu aaa peh-tha hems-k rise up thou teti, this. stand up thou mighty one being strong. sit thou xent neteru ari-k ennu ari en ausar em het-aa amt annu with the gods, do thou that which did osiris in the great house in annu. sesep-nek sah-k an t'er ret-k em pet an thou hast received thy sah, not shall be fettered thy foot in heaven, not xesef-k em ta shalt thou be turned back upon earth.[3] 2. anet' hra-k teta em hru-k pen aha tha xeft ra hail to thee, teta, on this thy day [when] thou art standing before ra [as [1. brugsch, liber metempsychosis, p. 22. 2. compare coptic "magister" 3. recueil de travaux, t. v, p. 36 (1. 271. from line 143 of the same text it would seem that a man had more than one sahu, for the wor

] freely from place to place, separating itself from, or uniting itself to [1. recueil de travaux, t. v, p. 59 (l. 384. 2. ibid, t. iv, p. 61 (1. 521. 3. book of the dead, chapter i.xxviii, 1. 14. 4. chapter lxxxix, 1. 6. 5. ibid, 1. 5. 6. chapter cxxx, 1. 38 (ed. naville. 7. see brugsch, liber metempsychosis, p. 15] p. lxii the ka or double. the body at will, and also enjoying life with the gods in heaven.this was the ka,[1] a word which at times conveys the meanings of its coptic equivalent coptic kw, and of greek ei?'dwlon, image, genius, double, character, disposition, and mental attributes. the funeral offerings of meat, cakes, ale, wine, unguents, etc, were intended for the ka; the scent of the burnt incense was grateful to it. the ka dwelt in the man's statue just as the ka of a god

ay i be among the venerable and favoured ones, may i plough my lands in the field of aaru, may i arrive at the field of peace, may one come out to me with vessels of ale and cakes and bread of the lords of eternity, may i receive meat from the altars of the great, i the ka of the prophet amsu"[1] the ba or soul. to that part of man which beyond all doubt was believed to enjoy an eternal existence in heaven in a state of glory, the egyptians gave the name ba, a word which means something like "sublime "noble" the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (7 of 21 [8/10/2001 11:23:20 am] and which has always hitherto been translated by "soul" the ba is not incorporeal, for although it dwells in the ka, and is in some respects, like the heart, the principle of l

he meaning of the word, may be defined as a "shining" or translucent, intangible casing or covering of the body, which is frequently depicted in the form of a mummy. for want of a better word khu has often been translated "shining one "glorious "intelligence" and the like, but in certain cases it may be tolerably well rendered by "spirit" the pyramid texts show us that the khu's of the gods lived in heaven, and thither wended the khu of a man as soon as ever the prayers said over the dead body enabled it to do so. thus it is said "unas standeth with the khu's"[3] and one of the gods is asked to "give him his sceptre among the khu's"[4] when the souls of the gods enter into unas, their khu's are with and round about him.[6] to king teta it is said [1. naville, todtenbuch, bd. i, bl. 104, ll

ls, who fetter souls and khu's cc and who shut in the shadows of the dead;[4] and in the xc ist chapter[5] is a formula specially prepared to enable the khu to pass from the tomb to the domains where ra and hathor dwell. the sekhem or form. the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (10 of 21 [8/10/2001 11:23:21 am] yet another part of a man was supposed to exist in heaven, to which the egyptians gave the name sekhem. the word has been rendered by "power "form" and the like, but it is very difficult to find any expression which will represent the egyptian conception of the sekhem. it is mentioned in connection with the soul and khu, as will be seen from the following passages from the pyramid texts 1. i-nek sexem-k am xu cometh to thee thy sekhem among the

EMPERORS NEW RELIGION CHURCH OF SATAN

ton, goethe] peppered with a liberal dose of the johnson, smith& co. catalogue of jokes, tricks and novelties [7, p. xii] that is, although neither thought alone was novel, no one before anton lavey had connected the dots to synthesize a new religion based on the thoughts combined. the church of satan s ideology states that man alone is responsible for his own success, and that there is no reward in heaven or punishment in hell for man s intents and doings on earth. as the satanic bible states: 1. life is the great indulgence death, the great abstinence. therefore, make the most of life here and now. 2. there is no heaven of glory bright, and no hell where sinners roast. here and now is our day of torment! here and now is our day of joy! here and now is our opportunity [6, p. 33] man is th

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

a satire against the jansenists, was suppressed on account of some over-bold predictions and became very rare. the authorship was ascribed to quesnel, an ironmonger at dijon. the jansenists replied with a pamphlet directed against the jesuits, which was also suppressed. entitled almanac de dieu and dedicated to m. carre de montgeron, it was published in 1738 and claimed satirically to be printed in heaven. almoganenses the name given to certain spanish people who, by the flight and song of birds, meetings with wild animals, and various other means, foretold coming events. according to the fifteenth- century humanist laurentius valla, they carefully preserve among themselves books which treat of this science, where they find rules of all sorts of prognostications and predictions. the sooth

e by william morris. in 1920 blatchford began to consider the claims of spiritualism. he read widely on the subject, and after the death of his wife in 1921, he had sittings with gladys osborne leonard and other mediums, through which he obtained definite and convincing evidence of the continued existence and affection of his wife. after several years of careful research, he published more things in heaven and earth (1925, in which he argued that the evidence for spiritualism was incontrovertible and that he was assured of his wife s continued presence and interest. because of the enormous popularity of his socialist and agnostic writings, blatchford is often quoted as a freethinker without reference to his later views. in 1931 he published his autobiography, my eighty years. he died at no

those he had wronged. there he hid his delinquencies under the cloak of imposture and hypocrisy, and he pretended that god had chosen him to reform mankind and to reestablish god s reign below. he also claimed to be the champion of the papal power against all heretics and protestants, and he wore a wondrous sword that he alleged had been given to him by saint michael. borri said that he had seen in heaven a luminous palm branch that was reserved for him. he uttered a number of heretical views, including that the virgin was divine in nature, that she had conceived through inspiration, and that she was equal to her son, with whom she was present in the eucharist, that the holy spirit was incarnate in her, and that the second and third persons of the trinity were inferior to the father. all

lord brougham s testimony. this was half promised but not given. however, a conversation is recorded by cox in his book the mechanism of man (1876, in which he claimed that lord brougham stated to him: we were both perfectly satisfied at the time that it was no trick, and that some unknown power was in action. i said well, brewster, what do you think of it? and he said only there are more things in heaven and earth, horatio, than are dreamt of in our philosophy. lord brougham also declared that brewster never told him that he had changed his opinion. the only reason why he himself did not pursue the investigation was that he was then deeply immersed in experiments in optical science and did not have the necessary leisure. the late earl of dunraven, in his preface to the original private e

ho ruthlessly persecuted the sect. the group has roots that go back to manicheanism and origins in the theological problem of the place of good and evil in christian doctrine. the cathars believed a dualist concept of two gods or principles. the evil god satan or lucifer ruled the material world, which was a purgatorial condition for angels or divine souls imprisoned in flesh after the primal war in heaven. humans could only recover the divine kingdom through a spiritual rebirth, becoming a vehicle for the holy ghost, otherwise death would not bring release. a man who died without such a spiritual rebirth would face reincarnation again and again, in human or animal form. an interesting modern echo of the cathari and its doctrine of imprisonment in the flesh through various incarnations is

ise? and how long did it last? these were difficult questions, but the notion that ultimately prevailed was that the engagement was concluded in exactly three seconds, and that while lucifer, with a number of his followers, fell into hell, the rest were left in the air to tempt man. a newer question rose out of these investigations: whether a greater number of angels fell with lucifer or remained in heaven with michael. noted scribes were inclined to think that the rebel chief had been beaten by a superior force, and that consequently devils of darkness were fewer in number than angels of light. these discussions, which for centuries interested the whole of christendom, exercised the talents of some of the most erudite persons in europe. the last objective of demonologists was to assess lu

the jewish targinn, samael, highest of the angels, merges with satan into a single personality. satan in the christian new testament clearly builds on these later jewish forms. in matthew he is alluded to as the prince of demons, and in ephesians he is spoken of as ruling over a world of evil beings who dwell in the lower heavens. thus he is prince of the powers of the air. in revelation the war in heaven between god and satan is described, and satan s imprisonment is foreshadowed after the overthrow of the beast and the kings of the earth; he will be chained in the bottomless pit for 1,000 years (rev. 20. after another period of freedom he will be cast into the lake of brimstone forever. the orthodox doctrine of satan developed over a number of centuries. satan as an independent topic of

erved as follows: according to them a man consisted of a physical body, a shadow, a double, a soul, a heart, a spirit called the khu, a power, a name, and a spiritual body. when the body died the shadow departed from it, and could only be brought back to it by the performance of a mystical ceremony; the double lived in the tomb with the body, and was there visited by the soul whose habitation was in heaven. the soul was, from one aspect, a material thing, and like the ka, or double, was believed to partake of the funeral offerings which were brought to the tomb; one of the chief objects of sepulchral offerings of meat and drink was to keep the double in the tomb and to do away with the necessity of its wandering about outside the tomb in search of food. it is clear from many texts that, un

y with the necessity of its wandering about outside the tomb in search of food. it is clear from many texts that, unless the double was supplied with sufficient food, it would wander from the tomb and eat any kind of offal and drink any kind of dirty water which it might find in its path. but besides the shadow, and the double, and the soul, the spirit of the deceased, which usually had its abode in heaven, was sometimes to be found in the tomb. there is, however, good reason for stating that the immortal part of man which lived in the tomb and had its special abode in the statue of the deceased was the double. this is proved by the fact that a special part of the tomb was reserved for the ka, or double, which was called the house of the ka, and that a priest, called the priest of the ka

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

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

hey began to develop their doctrine of angels. seven archangels, including michael and gabriel, emerged into prominence. in one of the uncanonical jewish writings, the assumption of moses, michael disputes with satan for the body of moses, a belief picked up and mentioned in the christian new testament (jude 9. the most important quote concerning michael is found in revelation 12:7: there was war in heaven. michael and his angels fought against the dragon. from this it is deduced that michael is the leader of the celestial hierarchy against lucifer, the head of the disobedient angels. his design, according to genealogist randle holme, is a banner hanging on a cross, and he is represented as victory with a dart in one hand and a cross on his forehead. bishop horsley and others considered mi

on the return to a new corporeal life of a soul (the incorporeal true self) that had previously been embodied and passed through bodily death. the idea of reincarnation.that the soul passes through a series of embodiments.stands in contrast to the dominant western christian idea of a single corporeal embodiment followed by resurrection (reunion of the soul with a spiritual body) and life with god in heaven. reincarnation is often associated with, but is not necessarily connected with, transmigration, the idea that at death the soul might pass into the body of an animal, a plant, or even an inanimate object such as a stone. the belief in reincarnation was tied to moral categories in ancient religions, especially the eastern concept of karma, which viewed the present life as the working out

s, if the judge s conscience was clear.the summons had no effect. an old story tells of gonzalo of cordova (1453.1515, who sentenced a soldier to death for sorcery. the soldier exclaimed that he was innocent and summoned gonzalo to appear before god. go, then, said the judge, and hasten the proceedings. encyclopedia of occultism& parapsychology. 5th ed. summons by the dying 1509 my brother who is in heaven, will appear for me. gonzalo did not die at that time, as he believed he had acted justly and had no fear of the consequences of the summons. sundari, t(irunelveli) a(vudaippan (1934) school psychologist who has also taken an active interest in parapsychology. she was born on december 25, 1934, at dindigul, madras state, india. she studied at presidency college, madras (b.a. psychology

d in temples. however, in giving pride to amun, there was no attempt to destroy the worship of aten, only a displacement of aten s former status as principal or sole god. many of the treasures from the tomb of tutankhamen indicate tolerance toward former gods. one inscription on a golden throne calls tutankhamen image of ra, beloved of the gods, and a cabinet inscription states eldest son of aten in heaven. the memory of akhenaten is also preserved in tomb objects such as a box bearing the name of akhenaten, and an artist s palette that belonged to akhenaten s eldest daughter meritaten. tutankhamen died before a grand burial tomb could be prepared. its importance lies in its contents.chariot bodies, state chairs, gilded couches, royal apparel, trinkets, cosmetics, statues, alabaster vessel

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

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

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

FAUST

work for me today scenes, mechanism you are not to spare. use both the lights of heaven, great and small; the stars above are yours to squander; nor water, fire, nor rocky wall, nor beasts nor birds are lacking yonder. thus in our narrow house of boards preside and on through all creation s circle stride; and wander on, with speed considered well, from heaven, through the world, to hell! prologue in heaven the lord. the heavenly hosts. afterwards mephistopheles. the three archangels come forward. raphael the sun intones, in ancient tourney with brother-spheres, a rival song, fulfilling its predestined journey, with march of thunder moves along. its aspect gives the angels power, though none can ever solve its ways; the lofty works beyond us tower, sublime as on the first of days. gabriel a

are quickly lifted high; a little more and they would bend the knee as if the holy sacrament came by. faust only a few steps farther, up to yonder stone! here let us rest a little from our straying. here often, wrapped in thought, i sat alone and tortured me with fasting and with praying. in hope full rich, firm in the faith possessed, with tears, sighs, wringing hands, i meant to force the lord in heaven to relent and end for us the fearful pest. the crowd s applause now sounds like scorn to me. oh, could you but within me read how little, son and father, we were worthy such a fame and meed! my father was a simple, worthy man, who over nature and her every sacred zone, quite honestly, in his odd plan mused with a wayward zeal that was his own, who, with adepts their presence lending, shu

ne drop more drank he. she opens the press to put away her clothes and catches sight of the little jewelcasket. how came this lovely casket in my press? indeed i turned the lock most certainly. it s very strange! what s in it i can t guess. someone has brought it as a pledge maybe, and on it mother loaned a bit. here on the ribbon hangs a little key, i really think i ll open it. what is that? god in heaven! see! i ve never seen such things as here! jewels! a noble lady might appear with these on any holiday. this chain- how would it look on me? ah, whose can all this splendour be? she adorns herself with it and steps before the mirror. were but the earrings mine! i say one looks at once quite differently. what good is beauty? blood of youth? all that is nice and fine, in truth; however, pe

ich you will expose yourself? know that the guilt of blood, from your hand, still lies upon the town. over the spot where a man was slain, avenging spirits hover and lie in wait for the returning murderer. faust that too from you? the murder and death of a world be upon you, monster! lead me to her, i say, and set her free! mephistopheles i will lead you, and what i can do, hear! have i all power in heaven and on earth? the warder s senses i will becloud; make yourself master of the keys and lead her forth with human hand. i ll watch! the magic horses are ready, i will carry you away. that i can do. faust up and away! night. an open field. faust and mephistopheles storming along on black horses. faust what weaving are they round the ravenstone? mephistopheles i know not what they are brewi

of every favour and incentive. be near whenever- as is oft the casei grutch at this poor world of commonplace. steward [enters in haste. ah, most serene, in all my life i never thought i could give you news of such high favour as this which richly blesses me and drives me here almost in ecstasy. bill upon bill has now been squared, the usurers talons have been pared. from hellish worry i am free! in heaven life can not happier be. commander-in-chief [follows in haste. arrears are paid as they were due and all the army s pledged anew; the soldier feels his blood made over. landlords and wenches are in clover. emperor. how free you breathe, with breasts so lightened! your wrinkled foreheads, how they re brightened! how you come in with eager speed! treasurer [appears. inquire of these who di

ces girt by structures roundabout of every kind and use. there ye see arches, archlets, pillars, pillarets, balconies, galleries for gazing out and in, and scutcheons. chorus what are scutcheons? phorkyas ajax used to bear a coiling serpent on his shield, as ye have seen. the seven against thebes, each one upon his shield, a pictured emblem bore, rich in significance. one saw there moon and stars in heaven s nocturnal field, a goddess, hero, ladder, swords, and torches too, and all that fiercely threats good towns with violence. such emblems are borne also by our hero-band, aglow with colour, heritage from primal sires. there ye see lions, eagles, also claw and beak, then horns of buffaloes, wings, roses, peacocks tails, bars also, gold and black and silver, blue and red. the like of these

t white beard the cooling air. i spoiled a pastime that the clergy savour and truly thus did not acquire their favour. now shall i, when so many years have passed, reap the returns of that glad deed at last? faust rich is the interest of a generous deed. look upwards! for he soon will send us, if i err not, a sign portentous. it will reveal itself at once, give heed! emperor an eagle soaring high in heaven i see, a griffin wild pursues him threateningly. faust give heed: auspicious seems the sign. the griffin is of fabled line; can he forget his foe is regal? how dare he fight a genuine eagle? emperor and now in circles far extending they wheel around, and in a flash they straight upon each other dash, each other s throat and bosom rending. faust mark how the sorry griffin, torn and ruffle

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

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

FOCUS OF LIFE

is wish-"in future my dreams shall interpretate themselves as will [i.e. reaction" for, he reasoned "why not live asleep all suffering" aaos had lived the preliminary ritual of habit in the cesspools and exhausted them in the mountains. before projection he prayed thus to the waters-"o thou i, vice versa-my god. i at least shall not be thy jest. in life i have realized possibilities not contained in heaven-amidst a cowardice inconceivable but accomplished everywhere. i have made known [opening his book] something that is different to the muck of retouched photography which men call reality: although it has been the evil habit of thousands of years. i have created art [lived belief] that surpasses all evolved conception. i have incarnated that which i-need to rationalize: verily-not the eve

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

of the "links" between earth and heaven by the right use of natural substances in accordance with the principles of sympathetic magic, and since such links would be inefficacious without the higher link of the talisman or the star image made efficacious with natural spiritus, the use of talismans must (or so i would think) be included in the methods by which pico's natural magus "unites" virtues in heaven with those on earth, or "marries the world" which is another way of putting the same notion. that pico's natural magic did not rest entirely on the arrangement of the natural substances is, moreover, proved from the twenty-fourth conclusion: ex secretions philosophiae principiis, necesse est confiteri, plus posse characteres& figuras in opcrc magico, quam possit quaecunque qualitas mater

t it is the magical signs which are operative. therefore his natural magic is 1 ibid, pp. 104, 105. 2 ibid, p. 105. 88 pico df.lla mirandola and cabalist magic more than the arrangement of natural substances and includes such magical signs. in his apologia, pico repeated the conclusions about the badness of bad magic and the goodness of his natural magic which is the uniting or marrying of things in heaven with things on earth, adding that these two definitions (about the "uniting" and "marrying) underlie, or are implied in, all his other magical conclusions, particularly the one about the characters and figures. he emphasised that the good natural magic which marries earth to heaven is all done naturally, by vinutes naturales, and that the activity of the magical characters and figures us

smo, ed. e. castelli, padua, i960, p. 107. aquinas' source for varying activities of the hierarchies was gregory, homil. 34 in evang (migne, patr. hat, 76, cols. 1250-1) which ficino might also have been using. 3 dante, convivio, lib. ii, cap. 6. 4 dante is not mentioned by name, but the last words of the chapter on the grades of punishments of the wicked contrasted with the orders of the blessed in heaven refers to the inferno and paradiso. the opening of the chapter on souls returning to their star recalls paradiso, iv, 49-54- 119 pseudo-dionysius and theology of a christian magus light, in ficino's exposition may possibly be due to the influence of dante. the notion that the supernal light is reflected down the angelic hierarchies, flashing as in mirrors from one to another, is a charac

ve, are all derived from the description of the egyptian religion in that work, expanded and neoplatonised by bruno after the manner which ficino had made fashionable. 214 giordano bruno in england: the hermetic reform the marvellous magical religion of the egyptians will return, their moral laws will replace the chaos of the present age, the prophesy of the lament will be fulfilled, and the sign in heaven proclaiming the return of egyptian light to dispel the present darkness was (as we shall see in the next chapter) the copernican sun. the ficinian neoplatonising of the asclepian magic is very clear in some of the passages quoted above, particularly in the use of the word "reasons" for basic stellar influences which recalls the opening of the de vita coelitus cotnparanda.1 there is also

or powers predominate in the reformed personality. animal form or the form of the "beast" is used in a strangely ambivalent manner in the spaccio. sometimes the animal forms in the sky, that is in the constellation images in animal form, seem to represent the vices which are being expelled from the reformed personality. but when the gods are discussing capricorn, they allow this animal to remain in heaven to testify to the truth of the religion of natural magic which worships "the divine in things".2 elsewhere it is said that though the celestial images in animal form may seem to signify vices yet they are also not without divine virtue; hence the egyptians from the natural forms of beasts ascended to the penetration of the divinity.3 thus, though the animal forms of some of the constella

ome of the constellation images signify vices contrary to the virtues which the reform proclaims, yet animal form itself as the representative of deus in rebus is vindicated by the celestial animal forms, and particularly by that of capricorn. the ethical reform drives the beast images out of heaven when those beasts are understood as allegories of vices. the religious reform maintains the beasts in heaven as representative of egypt 1 see below, pp. 328-9. 2 spaccio, dial. 1 (dial, ital, p. 602. 3 ibid, dial. 3 (dial, ital, pp. 795-6. 222 giordano bruno in england: the hermetic reform and its animal worship. the "expulsion of the triumphant beast" thus has a double meaning; the beast is expelled on one level and triumphs on another. one wonders whether pope alexander vi thought along these

ibid, dial. 3 (dial, ital, pp. 766 ff. 5 ibid (dial, ital, p. 771. 227 giordano bruno in england: the hermetic reform sects are to be healed by the return to the egyptian religion and the kind of moral law which bruno associates with it. yet this reform he envisages as remaining in some manner associated with the church, for the altar, discussed under the constellation of that name, is to remain in heaven with the centaur, half beast (in the egyptian sense of god) and half man beside it.1 the centaur is admired for having healed the sick and shown a way to mount up to the stars. he is to remain in heaven, for where there is an altar, there must be a priest for the altar. under the corona australis, apollo asks what is to be done with this crown? that (replied jupiter, is the crown which

to reform a degenerated world there was a "second efflux of the divine nature" upon the mundane elements- it is in the context of this kind of thinking that the spaccio should be read. the constellation images are not merely a literary device to which is attached an amusing satire on religious and social conditions in the late sixteenth century. in the reforming magician's mind, the reform begins in heaven, with the rearrangement or purification of the celestial images, of the shapes of the celestial gods who reform the zodiac and the northern and southern constellations. and what does this remind us of? surely of the magical city of adocentyn in picatrix, built by hermes trismegistus, and who placed around the circumference of the city "engraved images and ordered them in such a manner th

sun represents something like the magical and ficinian reform of religion and' ibid, p. 43. 2 ibid, p. 38. 372 giordano bruno and tommaso campanella morals of which bruno foresaw the imminent return through copernicanism as a portent, a sign in the sun. bruno's exposition of hermetic reform in the spaccio can be illuminatingly compared with the cittd del sole. in the spaccio, too, christ remains in heaven, revered as a magus. the reform of the heavens is also centred on the sun; the good planetary influences, venus, jupiter, mercury, unite under apollo to bring about universal good will. in the gods who reform the constellations a beneficent relationship between planets and zodiac and other constellation of the heaven is established, typified in the city of the sun by the relationship bet

FRATER ELIJAH ANGELS OF CHAOS

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

FREEMASON BLUEBOOK

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

/c /grand lodge/bluebook/bluebook1.htm (32 of 76 [11/22/1999 11:51:55 am] deity; and as this glows with fervid heat, so should our hearts continually glow with gratitude to the great and beneficent author of our existence for the manifold blessings and comforts we enjoy. the beehive is an emblem of industry, and recommends the practice of that virtue to all created beings, from the highest seraph in heaven to the lowest reptile of the dust. it teaches us that, as we came into the world rational and intelligent beings, so we should ever he industrious ones; never sitting down contented while our fellowcreatures around us are in want, especially when it is in our power to relieve them without inconvenience to ourselves. when we take a survey of nature, we view man in his infancy, more helple

mmortals, giving ourselves in goodly and loving sefvice to thee and to humanity, that when this earthly house of our tabernacle is destroyed we may have an abundant entrance into that maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (62 of 76 [11/22/1999 11:51:56 am] house not made with hands, eternal in the heavens, where parting will be no more. amen. all:our father which art in heaven: hallowed be thy name; thy kingdom come. thy will be done on earth as it is in heaven. give us this day our daily bread. and forgive us our debts as we forgive our debtors. and lead us not into temptation, but deliver us from evil. for thine is the kingdom and the power and the glory forever. amen. response:so mote it be. master:brethren, men cannot always labor nor live always. today ou

dge/bluebook/bluebook1.htm (65 of 76 [11/22/1999 11:51:56 am] in this time of sorrow, when we all need comfort and consolation, let us turn reverently to god who, in the midst of the trials and tribulations that are a part of life, can alone endue us with that quietness of spirit and that peace of mind and heart which the world can neither give nor take away. let us pray. chaplin: god, our father in heaven: thou art the giver of life and light and love, our help and solace in times of trial and sorrow. thou hast assured us that when we walk through the valley of the shadow of death, thou art with us. thy rod and thy staff comfort us. thou art our light and our salvation, our refuge and our strength in every time of trouble. we thank thee for the life of our brother. we thank thee that he w

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

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

ar, struggle and strife and in the last chapter makes the prophecy that there shall a sun of righteousness arise with healing in his wings. then the new testament opens with an account of the birth of christ, who proclaimed a kingdom of heaven which is to be established. he is later called king and priest after the order of melchisedec, uniting within himself the dual office. it is also said that in heaven there will be neither marrying nor giving in marriage, for the soma psuchicon, or soul-body, which paul tells us is the vehicle we shall use in the kingdom of heaven (first corinthians, fifteenth chapter, is not liable to death and decay. thus there will be no death, and birth of bodies like those generated in wedlock would be superfluous, for paul tells us that flesh and blood cannot in

FREEMASONS SATANISM AND SYMBOLISM

t rainbow was supposedly the phallus of the male god which descended into the kingdom of the womb, the queen or goddess. the union was said to create immense divine powers [texe marrs, mystery mark of the new age, p. 97] sex in the cross and the crown most christians would have no trouble accepting the cross and the crown symbol here. after all, our savior and lord jesus christ received his crown in heaven after he suffered the agony of the cross. however, freemasons have just a little bit more on their minds than this; they have a whole lot of sex on their brains. in the masonic report, we make this discovery: question: what does masonry's emblem of the 'cross and crown' actually symbolize" answer "the 'cross' of freemasonry is a philosophical cross, according to albert pike 'morals and d

FULLER J F C SECRET WISDOM OF THE QABALAH

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

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

l the visible things and all that which possesses existence were born in that space from a powerful principle, which existed by itself, and from itself developed itself, and which made the heavens revolve and preserved the universal life; a principle as to which philosophy declares we know not the name, and which, for that reason, it designates by the simple appellation tao. tao manifested itself in heaven and earth, with which it is, so to say, one. 43 another writer says by the chinese, man is considered as a mikrokosm, the universe is man on a large scale. human reason is the reason of the universe the holy-man, or sage by eminence, is like the great pinnacle and spirit. he is the first of all beings. his spirit is one with the heavens, the master work of the supreme reason, being perfe

e wisdom of god in a mystery, even the hidden wisdom, which god ordained before the world unto our glory: which none of the princes of this world knew: for had they known it, they would not have crucified the lord of glory. 14 referring to christ as the sun, this same apostle says: who is the image of the invisible god, the firstborn of every creature: for by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: and he is before all things, and by him all things consist [exist. 15 many other comparisons could be given, but the above must suffice to show how deep-rooted are the origins of the sephirotic scheme, and how surely they have br

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

sons why the female principle in the deity should be concealed. women were already deposed from their former exalted position as heads of families and as leaders of consanguine communities. all their rightful prerogatives had been usurped. the highest development in nature had become the slave of man's appetites, and motherhood, which had hitherto been accepted as the most exalted function either in heaven or on the earth, trailed in the dust. under these conditions it is not perhaps singular that the capacity to bring forth, and the qualities and attributes of women which are correlated with it, namely, sympathy--a desire for the welfare of others outside of self, or altruism--should no longer have been worshipped as divine, or that in their place should have been substituted the leading

o was an incarnation of the latter, portrays the history of the passage of the sun through the signs of the zodiac. all the principal events of christ's life correspond to certain solar phases; or, in other words, all ecclesiastical calendars are arranged with reference to the festivals which commemorate the important events of his life from his conception and birth to his ascension and reception in heaven. each and every one of the solar deities has been born at midnight, on the 25th of december, at the time when the sun has reached its lowest position and begins to ascend. macrobius, a learned roman writer, observes that the early historic nations "believed that the sun comes forth as a babe from its cradle at the winter solstice" neith is made to say "the sun is the fruit of my womb" th

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

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

GILBERT THE MAGICAL MASON

ype pass along the ages through a descending scale, offering the individual every variety of experience, and then along an ascending scale of re255 development until human perfection is attained, and ultimate reunion with the divine is the result of the purified soul having completed its pilgrimage. in thecommentaryonthecreationofgenesis,still allegorical like genesis itself, it is stated:thereis in heaven a treasury called guph, and all the souls which were created in the beginning, and hereafter to come into this world, god placed therein: out of this treasury god furnishes children in the womb with souls.a further commentary in symbolic language narrates how the power, perceiving a child's body to be in formation, sends for a suitable ego to inhabit it.god beckons to an angel who is set

gainst his creation. bereshith rabba adds that god then made adam without their knowledge; after which the angels then agreed that as man had been created it was his duty to be virtuous.injalkutchadash it is stated that there is nothing in the worid which has not its angel by whose words and laws it is directed. in aur chadash we are told that each man has a guardianangel-mashal-whorepeats to god in heaven the prayers of the man here below; also that achtariel, metatron and sandal255 phon in the reahn above weave garlands of human prayers, but only of such as have been madeinthe hebrew tongue. metatron is the highest angel before god and specially represents his power. he it was who led the israelites out ofangels129egypt; for god has said my name is in him. this is explained by the method

ession; it speaks of the great magical agent, or wonder-working creative god power 'its father is the sun, its mother is the moon, and the wind carried it in its belly, and its nurse was the earth' this is a grand arcanum for those who can read it. read also 'that which is above is like that which is below, and 'that which is below is like that which is above in the formation of the one power; as in heaven above, so on earth below, there exists an analogy between the sublime personalities of god-head in the realms above, and the creative and mother divine forces holding sway in this particular terra, our world. the essence of fire is developed in us through sol, or fire, luna, or water, wind, or air, and is as if nourished in our earth. its forces pulsate with attraction and repulsion, the

he 2ndgradeofgryphiushas been called the man of the secret or the occult man.3. in the 3rd grade of milesor soldier we know from tertullian that a crown was offeredtothe aspirant, who refused it saying,'no,mithras is my crown, and he never after could wear a garland on the head.4. in the 4thgradeofthe lionwe read that the aspirant's hands and lips were anointed with honey, the food of the blessed in heaven; this association of the lion with the bee and honey reminds us of the riddle of sampson; see judges xiv.5.the 5thgradeofperses,conferred the special cap of the persian mithra, now called the phrygian cap of liberty.6. the 6thgradeofheliodromusonce more marked theresemblances of freemasonry to mithra 255identity of mithras with helios, sol, the sun in the heavens; type of heat, light and

GILBERT THE SORCERER AND HIS APPRENTICE

'ah, my bonnie boy!trueman! true poet! best dancer in the glens! loyal was his heart to the race of our ancient kings, and how we both rejoiced when from moidart came the tidings that our prince had landed, and down in the cave by the sea donald played the great pibroch, that was to hail charles stuart king of his lawful heritage, with nonebutme, and the gulls, and the waves to hear. ah me! only in heaven will that pibroch be heard now i fear me. but then how light were our hearts, till like a black cloud, the news came to us that our chief was mustering his men, not for our country, and our king,butto help the base german crew and the redcoats 'but what help was there! for ever a piper must follow his lord, whatever his lord may do "we sail tomorrow, my lass" he said."thegalleys are all

in. defile-him with the.left foot. theinstructions here specially relate to the control of weather, the exorciser is directed to perform the ceremony when tempest was raging in the east, and when ra sets red and threatening, then will: the. ritual prevent rain-storms and thunder destroying the crops; but not cnlyfor this purpose; the chapterofthe papyrus concludes,'itis good for a man on earth or in heaven to do this. he will attain dignities which are above him, and be delivered from all evil' herethenweseerainthe.character thatinmodern mystical phrase wouldbecalled-thecentral-spiritual sun, manifested materially as the physical sun in the sky, when it was weather conditions that had to be modified (as necessarily was frequently the case in egypt. but manifested also as a bringer of good

GNOSTIC HANDBOOK

ue gnostic must be focused on the spiritual path and nothing else. in the gospels the allegory of giving up all is used, obviously you are not expected to give away everything but your sole goal must be to reach the treasury of light. now when jesus heard these things, he said unto him, yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me. luke 18:22 developing this thought we need to consider the role of the mind and the emotions in our lives. for most of us, prior to entering the path, our lords are either the mind or the emotions. yet on the spiritual path this cannot be so, the mind is a good scribe but a bad master, the emotions and the gnostic handbook page 97 the body are excellent followers bu

his state of perfection (teleios) is inherent within the concept of spiritual rebirth and the nature of the new man in christ. as a gnostic is reborn in the image of god, then the implication is that it is possible to fully reflect the nature of god. this obviously entails perfection. some biblical references will help you get some background. be ye therefore perfect, even as your father which is in heaven is perfect. matthew 5:48 i beseech you therefore, brethren, by the mercies of god, that ye present your bodies a living sacrifice, holy, acceptable unto god, which is your reasonable service. and be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of god. romans 12:1,2 the gnostic handb

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

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

GOLDEN DAWN RITUALS ZAM21

thee. thou doest what thou wilt with thy mighty arm, and none can escape from thee. thou alone helpest in their necessity the humble, the meek hearted and the poor who submit themselves unto thee; and whosoever humbleth himself in dust and ashes before thee, unto such one thou art propitious. who should not praise thee, then, o lord of the universe, unto whom there is none like, whose dwelling is in heaven, and in every virtuous and godfearing heart? 3 o god the vast one, thou art in all things. o nature, thou self from nothing, for what else can i call thee? in myself i am nothing. in thee i am self, and exist in thy self-hood from nothing. live thou in me, and bring me unto that self which is in thee. amen (all rise) chief adept "fraters and sorors of the r.r. et a.c, let us purify and c

m eternal, therefore all things are of my design. therefore, do thou come forth unto me from thine abode in silence, unutterable wisdom, all light or power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still nameless to eternity. come thou forth i say, and aid and guard me in this work of art. thou star of the east that didst conduct the magi, thou art the same all present in heaven and in hell. thou that vibratest between the light and the darkness, rising, descending, changing ever yet ever the same. the sun is thy father; thy mother the moon. the wind hath borne thee in its bosom, and the earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth and make every spirit of the firmament and of the ether, upon the earth and

GOLDEN DAWN RITUALS ZAM7

rnal, therefore all things are of my design. therefore, do thou come forth unto me from thine abode in the silence, unutterable wisdom, all light or power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still nameless to eternity. come thou forth i say, and aid and guard me in this work of art. thou star of the east that didst conduct the magi, thou art the same, all present in heaven and in hell. thou that vibratest between the light and the darkness, rising, descending, changing ever, yet ever the same. the sun is thy father; thy mother the moon. the wind hath borne thee in its bosom, and the earth hath ever nourished the changeless god head of thy youth. come thou forth i say, come thou forth, and make every spirit of the firmament and of the ether, upon the earth

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

nt quiche maya of mexico and guatemala, contains several passages which clearly indicate a belief in stellar rebirth the reincarnation of the dead as stars. after they had been killed, for example, the hero twins named hunahpu and xbalanque rose up in the midst of the light, and instantly they were lifted into the sky. then the arch of heaven and the face of the earth were lighted. and they dwelt in heaven. 7 at the same time ascended the twins 400 companions who had also been killed, and so they again became the companions of hunahpu and xbalanque and were changed into stars in the sky. 8 the majority of the traditions of the god-king quetzalcoatl, as we have seen, focus on his deeds and teachings as a civilizer. his followers in ancient mexico, however, also believed that his human manif

s are the imaginary hoops, intersecting at the celestial north pole, which connect the two equinoctial points on the earth s path around the sun (i.e. where it stands on 20 march and 22 september) and the two solstitial points (where it stands on 21 june and 21 december. the implication, is that: the rotation of the polar axis must not be disjointed from the great circles that shift along with it in heaven. the framework is thought of as all one with the axis. 7 santillana and von dechend are certain that what confronts us here is not a belief but an allegory. they insist that the notion of a spherical frame composed of two intersecting hoops suspended from an axis is not under any circumstances to be understood as the way in which ancient science envisaged the cosmos. instead it is to be

o the needs of a complex technological society than to those of a primitive central american kingdom.43 millions of years and the movements of the stars very large numbers also appeared in the pyramid texts, in the symbolic boat of millions of years, for example, in which the sun god was said to navigate the dark and airless wastes of interstellar space.44 thoth, the god of wisdom( he who reckons in heaven, the counter of the stars, the 40 the sirius mystery. 41 ibid, p. 3. 42 ibid, p. 1. 43 see part iii. 44 the egyptian book of the dead, p. cxi. graham hancock fingerprints of the gods 362 measurer of the earth) was specifically empowered to grant a life of millions of years to the deceased pharaoh.45 osiris, king of eternity, lord of everlasting, was described as traversing millions of ye

ote that a peculiar atmosphere of dangerous and quasitechnological wizardry seems to surround many of the gods of the heliopolitan ennead. isis, for example (wife and sister of osiris and mother of horus) carries a strong whiff of the science lab. according to the chester beatty papyrus in the british museum she was a clever woman. more intelligent than countless gods. she was ignorant of nothing in heaven and earth. 14 renowned for her skilful use of witchcraft and magic, isis was particularly remembered by the ancient egyptians as strong of tongue, that is being in command of words of power which she knew with correct pronunciation, and halted not in her speech, and was perfect both in giving the command and in saying the word .15 in short, she was believed, by means of her voice alone

378 frequently represented on temple and tomb walls as an ibis, or an ibisheaded man, thoth was venerated as the regulative force responsible for all heavenly calculations and annotations, as the lord and multiplier of time, the inventor of the alphabet and the patron of magic. he was particularly associated with astronomy, mathematics, surveying and geometry, and was described as he who reckons in heaven, the counter of the stars and the measurer of the earth .17 he was also regarded as a deity who understood the mysteries of all that is hidden under the heavenly vault, and who had the ability to bestow wisdom on selected individuals. it was said that he had inscribed his knowledge in secret books and hidden these about the earth, intending that they should be sought for by future genera

orical period had the ancient egyptians and their ancestors been making such observations? and had they indeed learned this skill, as they stated forthrightly in their traditions, from the gods who had once walked among them? navigators in the boat of millions of years the god believed by the ancient egyptians to have taught the principles of astronomy to their ancestors was thoth: he who reckons in heaven, 14 secrets of the great pyramid, p. 189. 15 maps of the ancient sea kings, p. 17ff. 16 see, for example, the shape of the world, p. 23. graham hancock fingerprints of the gods 421 the counter of the stars, the enumerator of the earth and of what is therein, and the measurer of the earth. 17 normally depicted as a man wearing an ibis mask, thoth was a leading member of the elite company

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

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

GREY W G CONDENSATION OF KABBALAH

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

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

m beaten high up in the clouds. to the lettons johdi or murgi means ghosts, souls of the dead; when the northern liglits fiicher, they say 'johdi kaujahs^ ghosts are fighting, or' karru lauschu dwehseles kaujahs^ the souls of fallen warriors fight" they connect the ghostly tumult with a shining phenomenon, as we do with a sounding one; it reminds one also of the war stirred up by our landsknechts in heaven itself, and still more of the on. name for war and battle' hiacfninga ve&r e"sa el' hedaningorum tempestas vel procella, sn. 163. in a lengthened tight the heroes had fallen, when hildur the valkyrja came to the battlefield at night, ivaked them all up, and let them fight it over again, and so every day till the end of the ivorld they shall do battle hy day and lie dead at night. this, i

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

they sing: ladybird, ladybird, fly away home, your house is on fire, and your children will burn [all but little bessie that sits in the smi] with us too the chil dren put the marienkafer or sonnenkafer on their finger, and ask it, like the cuckoo: sunnenkieken:(sun s chicken, ik frage di, wo lange schal ik leven? een jaar, twee jaar/ etc, till the chafer flies away, its home being in the sun or in heaven. in switzerland they hold the goldbeetle on their hand, and say: cheferli, cheferli, fliig us! i getter niilech ond brocka ond e silberigs loffeli dezue. here the chafer, like the snake, is offered milk and crumbs and a silver spoon thereto/ in olden times he must have been regarded as the god s messenger and confidant (see suppl. lastly the bee, the one insect that is tamable and will l

er s shop, when he smelt the new bread, and sent his dis ciples to ask for a loaf. the baker refused, but the baker s wife and her six daughters were standing apart, and secretly gave it. for this they were set in the sky as the seven-stars, while the baker became the cuckoo (p. 676 baker s man, and so long as he sings in spring, from st. tiburtius s day to st. john s, the seven-stars are visible in heaven. compare with this the nor wegian tale of gertrude s bird (p. 673. there may be a few more stars for which popular names still exist. 2 in lith. the kids are artojis su jdiiczeis plougher with oxen, and capella neszeja walgio food-bearer (f. hanka s 0. boh. gl. 58b gives hrusa for aldebaran, przyczek for arcturus. we might also expect to find names for the hyades and cas- 1 don quixote 2

ends of brandanus and tundalus; that of tanhauser and others like it shall come in the next chap. monkish dreams, visions of princes who see their ancestors in hell, are coll. in d.s. nos. 461. 527. 530. 554; of the same kind is the vision of the vacant chair in the annolied 724, conf. tundalus 65, 7. 4 muspellsheimr is not heaven, nor are the sons of muspell the same as the light elves that live in heaven (p. 445; when surtr has burnt up heaven and earth, vol. lie b b 808 time and world. natives alone can exist in it, hence human beings from our world never pass into it, as into the cold one of the north. it is guarded by a god) named surtr, bearer of the blazing sword. in the word muspell we find another striking proof of the prevalence of on. conceptions all over teutondom. not only has

GRIMOIRE OF TURIEL

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

and saviour jesus christ, in whose name i attend, waiting for and expecting your appearance. fiat, fiat, fiat. amen. interrogations: comest thou in peace, in the name of the father, and of the son, and of thc holy ghost yes. thou art welcome, noble spirit. what is thy name? turiel. i have called thee here, turiel, in the name of jesus of nazareth, at whose name every knee doth bow, both of things in heaven, earth, and heil, and every tongue shall confess there is no name like unto the name of jesus, who hath given power unto man to bind and to loose all things in his name, yea, even unto them that trust in his salvation. art thou the messeager of setchiel yes wilt thou confirm thyself unto me at this time, and from henceforward reveal all things unto me that i shall desire to know and teac

HANDBOOK OF EGYPTIAN MYTHOLOGY

lm of the dead. a middle kingdom text set in the turbulent first intermediate period compares humanity with a flock and the (unnamed) creator with the good shepherd who cares for them. for their sakes he made heaven and earth, and drove away the rapacity of the waters. so that their nostrils should live he made the winds. they are images of him, come forth from his flesh. for their sakes he rises in heaven. for them he made plants and flocks. 17 new kingdom hymns to the creator god amun also refer to god making people in his own image but are vague about how this was done. in a hymn to ptah mythical time lines 67 this god is said to have crafted people as well as fashioning the physical forms of the gods. the bodies of deities were usually said to be made of precious metals and stones, but

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

becoming a star. some egyptologists believe that this stellar afterlife was older than the solar afterlife, in which the fate of the king and humanity was tied up with the sun god. others argue that the sun, the moon, and the stars all formed part of a great celestial circuit in which the dead took part in various ways. in pyramid texts spell 245, the sky goddess nut assigns the dead king a place in heaven as the lone star (venus. the image of nut as a naked woman stretched above the earth has recently been interpreted as a representation of the milky way rather than of the sky in general. some egyptian texts refer to stars sailing on the sea below the belly of nut. the belly or flanks of nut in deities, themes, and concepts 207 cow form can be patterned with stars. the markings of the cel

oes contain a mass of unusual information and draws extensively on mythological texts preserved in temples of the greco-roman period. stephen quirke. ancient egyptian religion. london: british museum press, 1992. quirke argues that ancient egyptian religion had two main functions: to answer personal dilemmas about the nature of the world and to bind the community together. the long chapters power in heaven and power on earth deal with the mythology of ra, osiris, and horus. byron e. shafer (ed. religion in ancient egypt. ithaca, ny: cornell university press; london: routledge, 1991. this useful book consists of three long essays: divinity and deities in ancient egypt, by david p. silverman; ancient egyptian cosmogonies and cosmology, by leonard h. lesko; and society, morality, and religiou

HEAVEN HELL

fe very like that which the well-to-do egyptian lived upon earth. the followers of amen-ra aimed at securing a place in the boat of the sun-god, i.e, the "boat of millions of years" so that they might sail over the sky with him each day, and enjoy the sight of the earth on which they had lived, and might, under his all-powerful protection, pass through the regions of darkness by night, and emerge in heaven, being reborn each day. in the kingdom of osiris the beatified dead ate bread-cakes made from one wonderful kind of grain, and drank beer made from another kind, and enjoyed conjugal intercourse, and the company of their relations and friends; all their material comforts were supplied by the use of words of power &c, by which they even obtained entrance into that kingdom. entrance to the

are not found elsewhere in egyptian literature. as we find it in the tombs of the royal followers of amen, the book "am-tuat" contains all the dogmas and doctrines which the priests of amen held concerning the future life and the state. and condition of the dead, and it is quite easy to see that the great object of those who compiled it was to prove that amen-ra was not only the head of the gods in heaven, and the ruler of the world which he had created, but also the king of all the gods of the dead, and the master of all the beings who were in the p. 23 [paragraph continues] underworld. in other words, the priests of amen asserted the absolute sovereignty of their god, and their own religious supremacy. it is, however, interesting to note that certain kings did not entirely shake off the

he shall be rejoined to his ancestors and to his fathers and his mothers, and his men and his women, and his little p. 69 children, and his beloved ones, and his foster-parents, and his kinsfolk, and his [grown-up] sons and daughters, and his concubines, whom it is his heart's desire [to meet, and his friends, and those who have worked for him upon earth; and if he shall rejoin all his ancestors in heaven, and on earth, and in neter-kher, and in the sky, and in aakeb (i.e, a region of the sky, and in hap (the nile, and in akeb (i.e. the watery abyss of the sky, and in het-ur-kau, and in tetu, and in tetet, and in pa-ur, and in abakher, and in abtu: then verily the bread-cakes shall be shattered, and the white bread-cakes shall be broken in pieces, and verily the meat offerings shall be cu

his father, mother, and other near and dear relatives and friends, the customary funeral offerings shall be promptly discontinued, and the heart of ra, which is equipped with its word (of power, shall be removed from him; if, on the other hand, he is made to rejoin all his near and dear relatives and connexions, and is allowed and enabled to travel about and visit them in the various holy cities in heaven, bread and p. 72 meat offerings shall be duly made on earth for the gods, and the boat of ra shall travel on its way. in other words, the deceased undertakes to provide offerings to the gods whom he mentions so long as he is allowed to rejoin his relatives at will, but if he is hindered in any way, he threatens that the progress of ra himself shall be hindered, and that the god shall suf

lis. at one end of the long lake, or pool, which represents the celestial waters of nu (vol. ii, pp. 225, 226) stands the god "who dwelleth in nu" and in the lake itself we see four groups of beings in human forms who are called "bathers (herpiu "floaters (akiu "swimmers (nubiu, and "divers (khepau. the gods who tow the boat call on the dwellers in this division to praise the soul of ra, which is in heaven, and his body, which is on earth; for heaven is made young again by his soul, and earth by his body. then, addressing the god in the boat, they declare that they will make his paths straight in akert, and that they will make his boat to pass over the beings who are immersed in the waters of the lake. the god "who dwelleth in nu" then calls upon the beings in the water to pay homage to ra

he waters of the lake. the god "who dwelleth in nu" then calls upon the beings in the water to pay homage to ra, and he promises that they shall enjoy breath for their nostrils, and peace in their cisterns of water. their souls, which are upon earth, shall enjoy offerings in abundance and shall never die, and shall be as fully provided with food as is ra, whose body is on earth, but whose soul is in heaven. on the left of the path of afu-ra are twelve tchatcha, or "great chiefs" and nine souls, who are adoring a god (vol. ii, pp. 227, 231; before each soul are a loaf of bread and some sekemu herbs. the tchatcha p. 170 perform a very important duty in this division, for they distribute to the souls who have been ordered by ra, to live by the fiery lake serser the food which has been allotte

ses, each of whom bears on her shoulders a serpent which produces light by belching fire from its mouth (vol. i, pp. 265, 266; these drive away apep, and frighten the beings of darkness by their fires. next to these are twelve gods who sing praises at dawn to the god, whom they assert to be "self-begotten" and the author of his own being, and they rejoice because at his new birth his soul will be in heaven, and his body on earth. these gods are indeed spirits of the east, and they are declared to have jurisdiction over the gods of the "land of the turquoise" i.e, sinai. in the lower register we have a company of twenty-three gods (vol. i, pp. 271-274) who stand in the sky ready to receive ra when he appears, and to praise him; some of them drive apep to "the p. 195 back of the sky" some su

HELENA BLAVATSKY THE KEY TO THEOSOPHY

nally, if by prayer you mean the outward petition to an unknown god as the addressee, which was inaugurated by the jews and popularized by the pharisees. page 34 the key to theosophy- hp blavatsky.txt q. is there any other kind of prayer? a. most decidedly; we call it will-prayer, and it is rather an internal command than a petition. q. to whom, then, do you pray when you do so? a. to "our father in heaven"-in its esoteric meaning. q. is that different from the one given to it in theology? a. entirely so. an occultist or a theosophist addresses his prayer to his father which is in secret, not to an extra-cosmic and therefore finite god; and that "father" is in man himself. q. then you make of man a god? a. please say "god" and not a god. in our sense, the inner man is the only god we can h

efore finite god; and that "father" is in man himself. q. then you make of man a god? a. please say "god" and not a god. in our sense, the inner man is the only god we can have cognizance of. and how can this be otherwise? grant us our postulate that god is a universally diffused, infinite principle, and how can man alone escape from being soaked through by, and in, the deity? we call our "father in heaven" that deific essence of which we are cognizant within us, in our heart and spiritual consciousness, and which has nothing to do with the anthropomorphic conception we may form of it in our physical brain or its fancy "know ye not that ye are the temple of god, and that the spirit of (the absolute) god dwelleth in you" one often finds in theosophical writings conflicting statements about

. yet there is no reincarnation spoken of in all this. a. a soul which pleads to be allowed to remain where she is, must be preexistent, and not have been created for the occasion. in the zohar, however, there is a still better proof. speaking of the reincarnating egos (the rational souls, those whose last personality has to fade out entirely, it is said: all souls which have alienated themselves in heaven from the holy one-blessed be his name-have thrown themselves into an abyss at their very existence, and have anticipated the time when they are to descend once more on earth "the holy one" means here, esoterically, the atma, or atma-buddhi. q. moreover, it is very strange to find nirvana spoken of as something synonymous with the kingdom of heaven, or the paradise, since according to eve

s x "is the most ancient of all things, and the commencement of motion" thus calling atma-buddhi "soul" and manas "spirit" which we do not. soul was generated prior to body, and body is posterior and secondary, as being according to nature, ruled over by the ruling soul. the soul which administers all things that are moved in every way, administers likewise the heavens. soul then leads everything in heaven, and on earth, and in the sea, by its movements-the names of which are, to will, to consider to take care of, to consult. to form opinions true and false, to be in a state of joy, sorrow, confidence, fear, hate, love, together with all such primary movements as are allied to these being a goddess herself, she ever takes as an ally nous, a god, and disciplines all things correctly and hap

a "god" is so weak during its incarnations, as to be actually conquered and fettered by its page 84 the key to theosophy- hp blavatsky.txt body? a. i might retort with the same question and ask: how is it that he, whom you regard as "the god of gods" and the one living god, is so weak as to allow evil (or the devil) to have the best of him as much as of all his creatures, whether while he remains in heaven, or during the time he was incarnated on this earth? you are sure to reply again "this is a mystery; and we are forbidden to pry into the mysteries of god" not being forbidden to do so by our religious philosophy, i answer your question that, unless a god descends as an avatara, no divine principle can be otherwise than cramped and paralyzed by turbulent, animal matter. heterogeneity wil

ensation to the parties injured. q. where is it so stated? a. in most of their sacred works. consider the following theosophical tenet: buddhists believe that every act, word, or thought has its consequence, which will appear sooner or later in the present or in the future state. evil acts will produce evil consequences, good acts will produce good consequences: prosperity in this world, or birth in heaven (devachan) in the future state. q. christians believe the same thing, don't they? a. oh, no; they believe in the pardon and the remission of all sins. they are promised that if they only believe in the blood of christ (an innocent victim, in the blood offered by him for the expiation of the sins of the whole of mankind, it will atone for every mortal sin. and we believe neither in vicari

t understand a god with the attributes and qualities of men, a god who loves and hates, and shows anger; a deity who, whether described as by christian missionaries or by mohammedans or brahmins, or jews, falls below his standard of even an ordinary good man. q. faith for faith, is not the faith of the christian who believes, in his human helplessness and humility, that there is a merciful father in heaven who will protect him from temptation, help him in life, and forgive him his transgressions, better than the cold and proud, almost fatalistic faith of the buddhists, vedantins, and theosophists? a. persist in calling our belief "faith" if you will. but once we are again on this ever-recurring question, i ask in my turn: faith for faith, is not the one based on strict logic and reason bet

victim, and his, or her family, relatives, dependents, social relations; has justice no recompense for them? must they suffer in this world and the next, while he who wronged them sits beside the "holy thief" of calvary, and is forever blessed? on this question the clergy keep a prudent silence (isis unveiled) and now you know why theosophists-whose fundamental belief and hope is justice for all, in heaven as on earth, and in karma-reject this dogma. q. the ultimate destiny of man, then, is not a heaven presided over by god, but the gradual transformation of matter into its primordial element, spirit? a. it is to that final goal to which all tends in nature. q. do not some of you regard this association or "fall of spirit into matter" as evil, and rebirth as a sorrow? a. some do, and there

the man with a distorted face, who broke his looking-glass on the ground that it reflected his countenance crookedly. q. but what makes these people turn against the society? a. wounded vanity in some form or other, almost in every case. generally, because their dicta and advice are not taken as final and authoritative; or else, because they are of those who would rather reign in hell than serve in heaven. because, in short, they cannot bear to stand second to anybody in anything. so, for instance, one member-a true "sir oracle"-criticized, and almost defamed every member in the t.s. to outsiders as much as to theosophists, under the pretext that they were all untheosophical, blaming them precisely for what he was himself doing all the time. finally, he left the society, giving as his rea

HP LOVECRAFT A DARK LORE

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

but the identity was no less real on that account. i was wholly and horribly oriented. the particular structure i was in was known to me. known, too, was its place in that terrible elder city of dreams. that i could visit unerringly any point in that structure or in that city which had escaped the changes and devastations of uncounted ages, i realized with hideous and instinctive certainty. what in heaven's name could all this mean? how had i come to know what i knew? and what awful reality could lie behind those antique tales of the beings who had dwelt in this labyrinth of primordial stone? words can convey only fractionally the welter of dread and bewilderment which ate at my spirit. i knew this place. i knew what lay before me, and what had lain overhead before the myriad towering sto

HP LOVECRAFT THE CALL OF CTHULHU

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

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

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

INFERNAL SABBAT LIVE

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

INITIATION INTO HERMETICS

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

IRISH WITCHCRAFT AND DEMONOLOGY

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

ISIS UNVEILED

are spreading through the wi^d, by which both my worship and that erf the other saints, male and fem^e, are so endangered, you shall enjoy my perpetual protection "in sign heaven the image of myself, cast by celestial hands, and if ye hold it in the tumor to which it is entitled, it will be an evidence to me (rf your obedience and your faith. farewell. dated in heaven, whilst sitting near the throne of my son, in the month (rf december, of the 1534tb year from "maki viboem" the reader should understand that this document is no anti-catholic forgery. the author from whom it is taken" says that the authenticity of the missive "is attested by the bishop himself, his vicar-general, 160. after this, why should the soman catholics object to the chums of the

ll it up taketh tiom the garment, and the rent is made worse. neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new botuea, and both are preserved" in what particular does the jealous, wrathful, revengeful grod of israel resemble the unknown deity, the god of mercy preached by jesus; hie father who is in heaven, and the father of all humanit^p this father alone is the god of spirit and purity, and to compare him with the subordinate and capricious sinaitic deity is an error. did jesus ever pronounce the name of jehovah? did he ever identify hia father with this severe and cruel judge; his god of mercy, love, and justice, with tlie jewish genius of retaliation? never! from that memorable day whe

hristendom as an article of faith. couceming it the author of the preface to the catalogue of hie manuscripts of the king's library (preface, p. xxiv) remarks "i wish that the insertion of the article of christ's descent vtio bsu into the apostles' creed could be as well accounted for as the insertion of the said verse" viz, 1 john, v, 7" now this verse reads "for there are three that bear record in heaven, the father, the word, and the holy ghost: and these three are one" this verse, which has been "appointed to be read in churches" is now known to be spurious. it is not to be found "in any greek manu- script, save one at berlin" which was transcribed from some interpolated paraphrase between the lines. in the first and second editions of eras- mus' the new testament, printed in 1516 and

nored john the baptist more than his successor jesus. the per- aiaa yeztdi say that they originally came to syria from basrah. they use baptism, and believe in seven arehangels, though paying at the same time reverence to satan. their prophet yezld, who flourished long prior to mohammed* taught that god will send a messenger, and that the latter would reveal to him a book which is already written in heaven from eter- nity* the nabathaeans inhabited the lebanon, as their descendants do to the present day, and their religion was from its origin purely kabal- istic. maimonides speaks of them as if he identified them with the sab- aeana" i will mention to thee the writings. respecting the belief and institutions of the jsoioajtru" he says "llie most famous is the book the agricvuure of the nab

m to have conquered the world and corrupted all mankind, then vnu appear the savior of mankind, soslosh. he will come seated upon a white horse and followed by an army of good genii, also mounted on milk-white steeds" and this we find faith- fully copied in the revdatum "i saw heaven opened, and behold a white horse; and he that sat upon him was called faithful and true. and the armies whidi were in heaven followed him upon white horses" revdaiion, xix, 11, 14. sosiosh himself is but a later persian permu- tation of the hindtt vishnu. the figure of this god may be found unto this day representing him as the savior, the 'preserver (the preserving spirit of god, in the temple of rama. the picture shows him in his tenth incarnation the kalki-aeaidra, which is yet to come as an armed warrior m

an calls it the 'kingdom of heaven' and claims to have alone found the truth, whereas he has but invented a new name for a doctrine which is coeval' with man. the proof that the transmigration of the soul does not relate to man's condition on this earth after death, is found in the zoaor, notwithstand- ing the many incorrect renderings of its translators "all souls which have alienated themselves in heaven from the holy one blessed be his name have thrown themselves into an abyss at their very existence, and have anticipated the time when they are to descend on earth. come and see when the soul reaches the treasury of life, the soul could not bear this light, but for the luminous mantle which she puts on. for just as the soul, when sent to this earth, puts on an earthly garment 718. jeam w

n the daemon <4 soeraltt$ 20, 21. 732. pluthch: 0 tlu orb of llu uocm, s 30. 733. agtl. hernia. a. digitizecoy google 386 isis unveiled "soul was generated prior to body, and body is posterior and secondary, as being, accwding to nature, ruled over by tiie ruling soul "the soul which administers all things that are moved in every way, ad- ministers likewise the heavens" soul then leads everything in heaven, and on earth, and in the sea, by its movements the names of which are, to will, to eondder, to ta^ care of, to consult, to form opinions true and false, to be in a state of joy, sorrow, confidence, fear, hate, love, together with all such primary move- ments as arc allied to these. being a goddess herself, she ever takes as an ally nous, a god, and disciplines all things correctly and h

tw treaauie* upon eartb, when moth and riut doui eornpt, and wbtie thieve* keak through and ateal (matuitv, n, ib. 3 "and if thy hand oflend thee, cut it os; it i* better for thee to it r tutu life maiiprd, than. go into beo" etc (mart, ix. 3 "know ye not ye are (ac lemplt qf oed. and that tbe spirit of god dwd- eth m you (f coniuwom, iii, 16. 4 "hat ye may he the children of your paths' whidi ii in heaven. be ye tberefore perfect, even a* your fatlur which i* in heaven u ftrfad (mat- a v. y. 46-48. 5 "wbatmnvwyewoumthatmenibould do to you, do ye erea kt to tbem (mmukew, vii, 12. q "he maketh bb sun to rise on tbe evil and on the good, and aendetb rain on the just and on tbe unjust (jfakkn^ t, 4s. 7 "wboeoerer haui. to bim iball be given. but wboeoever bath not. from him ahbll be taken awa

rit sank into sensuality and was embodied with it through the loss of his wings, he lived among the gods in the aiiy [spiritual] worid where everything is true and pure" in the tttnaeua he intimates that there was a time when mankind did not perpetuate itself, but lived as pure spirits. in the future worid, says jesus "they neither marry nor are given in marriage" but "are as the angels whidi are in heaven" the researches of laboulaye, anquetil-duperron, colebrooke, bar- th^lemy st.-hilaire, max mtluer, spiegel, bumouf, wison, and so many other linguists, have brought some of the truth to light. and now that the difficulties of the sanskrit, the tibetan, the singhalese, the zend, the pahlavi, the chinese, and even of the burmese, are partially con- quered, and the vedas, and the zend avest

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ept to act as the midwife of nature, and to assist in her deliverance, macrocosm and microcosm. 195 and in the birth of gold, in these occult senses; that the work of nature being thus expedited by this alchemical art, the hitherto thwarted intention of providence is effected in the predetermined liberation of the divine gold, lux, or light, which is again united to its radix, or producing-point, in heaven. a spark of the original light is supposed by the rosicrucians to remain deep down in the interior of every atom. the rosicrucian cabala teaches that the three great worlds above empyr um, ther um, and the elementary region have their copies in the three points of the body of man: that his head answers to the first; his breast, or heart, to the second; and his ventral region to the third

eans of both feeling and reasoning, of the means of his being man, is the epigastric centre, from which the two first spring as emanations, and with which the two first form ultimately but one. the invisible mag196 the rosicrucians. netic, geometrical bases, or latitudes, of these three vital points, whose consent, or coincidence, or identity, forms the microcosm, which is a copy of the same form in heaven, answer magically to their stellar originals. this is astrological ruling by pyramidal culmination, and by trilinear descent or efflux, to an intersecting point in the latitudes of the heavens and in the man s body, at which upper and lower, or heaven and earth, interchange; and man is therefore said to be made in the image of the archetype, who has descended to man, who has ascended to

s intends a male, and that it is only from mistake or deficiency, either of the matter or the faculty, that a woman is produced. the oriental ethics have degraded woman to the level of a chattel. it is christianity alone, in the discovery of the divine mary virgin- mother, mother-virgin that has elevated woman, and found for her a possible place (of course as a sexed-sexless, sexless- sexed idea, in heaven or in that state other than this state; irradiated with the light, breathing with the breath of divinity. almaricus, a doctor at paris in the twelfth century, advances an opinion that, had the state of innocence continued, every individual ol our species would have come into existence a complete man, and that god would have created them by himself, as he created adam. he theorises that w

ry. 293 origin of the garter is proven in this word not to be a garter at all it is most generally supposed that it was on january 19th, 1344, that king edward instituted his famous order of the garter. this period, it will be perceived, was almost within an octave of the purification of the blessed virgin mary; under whose patronage, and under the guardianship of st. george on earth (st. michael in heaven; both these saints being the same, with earthly and spiritual attributes refluent respectively, king edward placed his profoundly religious order. the whole was a revival of the round table of king arthur, or the apotheosised female discus in certain mythical aspects. to confirm us in our assertion of the feminine origin of the order of the garter which many in their ignorance have quest

JESSUP MK THE CASE FOR THE UFO

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

KETAB E SIYAH

which they are unerring witnesses. alas and woe that such is not so and that my once beloved brother, yet in his treason brother to me no more, is truly guilty of all that i disclosed. if you have any reason to doubt my word or if my judgement and understanding of my brothers speech and deed is not satisfying to your discernment then summon to yourself all your sons, all the elohim that serve you in heaven and upon the earth below, the ancient dominion of the giants that we vanquished so long ago, and call upon their testament for none of us cannot recount an instance where our false brother came to us, perverting by his deceitful tongue. lord, all heaven cries 'vengeance! 18 vengeance against the evil one who brings ruinous contention to our most beautiful dominion which we both love and

ords with love-filled heart 'in all of heaven and earth, regardless of the quest's strenuity, none could hope to find a greater king than our most worthy and majestic father, surely the most perfect of kings. whose dominion could rival the most magnificent empire of our father that extends from the west unto the east and from the northern sky unto the southern sky? our most esteemed father reigns in heaven and earth with sight to pierce the veil of all illusion and an ear that knows all falsehood. his judicious soul determines all that is good and ill and his mighty sceptre exalts and lays low in accordance with the dictates of his will. those who serve with faith and fervour are rewarded with the sublimest treasures, unequalled by all the deep vaults of earth that are filled with many sto

ss. yet who has put such questions to the test. none of the elohim would dare challenge his authority nor make argument with his dictates. how then shall we learn if his commands be just? against which meter do you measure his justice and how do you test his mercy. we have only his teaching as surety for both. yet more than this do i perceive. for full fifty aeons has our father ruled his kingdom in heaven and upon earth with a mandate yet unchallenged and still he rules that same sovereignty that we built for him five myriad millennia before and all those years nought has come to pass to exceed the boundaries set down by the sword and mortar so long ago. our domain is ungrown and languid. were he such the king that was worthy of us, the glorious and potent elohim, he would have thrown bac

ion in your eyes as though, even now, you do not perceive your error. this is of little surprise to me. were you foolish enough to err thus in the first, one should have little expectation that later you should not realise your mistake. allow me then, as your eldest and best, to show to you how you have confounded yourselves, my last lesson, imparted to these unworthy brothers, that i shall teach in heaven and, with great likelihood, a vain one, coming upon ears that are deaf to its wisdom. this is your most fatal erring, my brothers, which now do i expound to you. consumed by base jealousy at my high position and great favour of our father 37 and desire to win yourselves a share of these you came to god, our father, presenting with lies and slander against me and reporting a rebellion of

that veils the stars yet flashes with a greater flame, and he spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am baalzebub. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his proud vision. long have i felt in my soul that this kingdom of ours, our dominion in heaven and earth, is long dead, all force having been stilled, and that which now we govern is naught but carrion, consumed by slow, slow decay. but until this day only my heart knew this truth and my blind thought would ever deny it. 44 now satanael has brought light to my darkness and has given my soul new hope, a new promise, to be most earnestly sought, and a quest to which i am equal, most

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

which they are unerring witnesses. alas and woe that such is not so and that my once beloved brother, yet in his treason brother to me no more, is truly guilty of all that i disclosed. if you have any reason to doubt my word or if my judgement and understanding of my brothers speech and deed is not satisfying to your discernment then summon to yourself all your sons, all the elohim that serve you in heaven 79 and upon the earth below, the ancient dominion of the giants that we vanquished so long ago, and call upon their testament for none of us cannot recount an instance where our false brother came to us, perverting by his deceitful tongue. lord, all heaven cries 'vengeance! vengeance against the evil one who brings ruinous contention to our most beautiful dominion which we both love and

ords with love-filled heart 'in all of heaven and earth, regardless of the quest's strenuity, none could hope to find a greater king than our most worthy and majestic father, surely the most perfect of kings. whose dominion could rival the most magnificent empire of our father that extends from the west unto the east and from the northern sky unto the southern sky? our most esteemed father reigns in heaven and earth with sight to pierce the veil of all illusion and an ear that knows all falsehood. his judicious soul determines all that is good and ill and his mighty sceptre exalts and lays low in accordance with the dictates of his will. those who serve with faith and fervour are rewarded with the sublimest treasures, unequalled by all the deep vaults of earth that are filled with many sto

ss. yet who has put such questions to the test. none of the elohim would dare challenge his authority nor make argument with his dictates. how then shall we learn if his commands be just? against which meter do you measure his justice and how do you test his mercy. we have only his teaching as surety for both. yet more than this do i perceive. for full fifty aeons has our father ruled his kingdom in heaven and upon earth with a mandate yet unchallenged and still he rules that same sovereignty that we built for him five myriad millennia before and all those years nought has come to pass to exceed the boundaries set down by the sword and mortar so long ago. our domain is ungrown and languid. were he such the king that was worthy of us, the glorious and potent elohim, he would have thrown bac

LAITMAN M FROM CHAOS TO HARMONY

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

LAITMAN M KABBALAH REVEALED

e pleasure. for example: if i m crazy about tuna, it doesn t mean that the tuna has any pleasure within it, but that a pleasure in the form of tuna exists in me. ask any tuna if it enjoys its own flesh. i doubt it would answer positively. i might tactlessly ask the tuna, but why aren t you enjoying it? when i take a bite of you, it tastes so good k and you have tons of tuna! if i were you, i d be in heaven. of course, we all know this is not a realistic dialogue, and not just because tuna don t speak english. we instinctively feel that tuna fish can t enjoy their own flesh, while humans can very much enjoy the taste of tuna. 46 kabbalah revealed why this human enjoyment of the taste of tuna? because we have a desire for it. the reason tuna fish can t enjoy their own flesh is that they have

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

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ole. man is a five-fold being- physical, emotional, mental, intuitional and spiritual; and when all these parts of his nature are perfectly developed as far as that is possible in a human state of existence, he becomes the perfect man, the adept, master of himself and the five worlds or planes in which he has his being. such a man has fulfilled the instruction: gbe ye perfect, even as your father in heaven is perfect. h 223. on the t c b c there is the seven-pointed star above the ladder reaching up into the heavens. it is a symbol of the seven great lines along which all life is moving slowly upwards to completer union with the divine, of the seven ways in which man may realize perfection, and the seven rays or emanations of god through which he has filled the whole universe with the ligh

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

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

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

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

f the series itself and be of a different nature that is the nature of god. thomas aquinas maintains that god s simultaneous presence occurs in all things as the source of their being, power, and operation. god s essence, defined as an immutable pure act, cannot be fully understood by the created intellect, unless god makes himself intelligible to it through his grace, a foretaste of eternal life in heaven that is expressed in good works and in the exercise of all the virtues. only those who possess the more divine grace will be able to see god more perfectly, and they will be the more beatified. aquinas asserts that god cannot be seen in his essence by a mere human being, but the goals of beatific vision and ultimate happiness, which have an eternal nature and cannot be lost once attained

with immortal life, which humanity reaches through the savior by the resurrection,when the soul is rejoined to the body. death is a necessary circumstance in the process whereby human beings, even the people alive at the end of the world, become immortal. all people are directed to one last fixed end, and after death both intellect and will of all the dead,whether they are in hell, purgatory, or in heaven, whether before or after resurrection, become immutable and they are brought to eternity. according to aquinas, the localities of life after death are: limbus patrum, where the good went who died before christ; limbus infantum, where are allocated the children who died unbaptized; purgatory, the place where all sinners stay until they are purified or redeemed by the church, or until the

ical writer, whereas swedenborg was a scientist who devoted himself to studies arising out of what he claimed to be persistent communications from angels and other agencies in a spiritual world. for example, he was influenced by boehme s idea that there are three principles heaven, hell, and our own world and that every spirit is confined in its own principle, the evil angels in hell and the good in heaven. in the frontispiece of the marriage of heaven and hell, blake shows each kind of spirit in its own dwelling, which can be of fire or of light. in the drawing entitled good and evil angels, he represents the devil as blind and thus unable to see the good angel, whom he is trying to approach but cannot, since neither can perceive the other, being one bathed in the light of god, and the ot

le heaven, its spirits, and the four elements; and the kingdom of the evil god, satan, creator of the material world, and who, being unable to make the human soul, had captured it from heaven and imprisoned it in the material body. thus, the fundamental aim of their religious practice releasing the soul from the body, by freeing it from satan s power and helping it to return to its original place in heaven. in marked contrast with orthodox christian belief, bodily resurrection was not viewed as part of the scheme of redemption. rather, only the destruction of the body and of all satan s visible creation which is hell was considered necessary for the salvation of the soul and its ascent to heaven. the only way to do so was through the reception of cathars unique sacrament, the consolamentum

why ishtar should have undertaken such a perilous journey is obscure. some interpreters have speculated that ishtar wished to usurp her sister and extend her rule to the underworld; others that she simply wished to visit her sister. before embarking, she has the wisdom to inform her chief minister that she is about to undertake a journey to the underworld, and instructs him to appeal to the gods in heaven to intervene should it become necessary to retrieve her from her sister s realm.as it turns out, ishtar is unable to return. because inanna/ishtar is the goddess of sex and therefore the goddess of fertility, her absence from the earth is immediately noticed: no bull mounted a cow, no donkey impregnated a jenny. no young man impregnated a girl. the young man slept in his private room. th

le to return. because inanna/ishtar is the goddess of sex and therefore the goddess of fertility, her absence from the earth is immediately noticed: no bull mounted a cow, no donkey impregnated a jenny. no young man impregnated a girl. the young man slept in his private room. the girl slept in the company of her friends. in order to reactivate the natural forces of life and reproduction, the gods in heaven are forced to come to inanna/ishtar s aid. the ancient mesopotamians also told several variants of another, more upbeat, story of descent to the underworld, the tale of nergal and ereshkigal. in this story nergal, as a consequence of an affront to ereshkigal s vizier, is required to appear in the queen of the underworld s court to offer an apology. ereshkigal finds herself attracted to t

LIBER ALEPH

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

f others, and some after interference bringeth misfortune. now then shell we therefore cast out love, or accept impurity herein? god forbid. and for this cause see thou well to it hat in thy kingdom there be no interference there with, nor hindrance from any. for it is perfect in itself. m the book of wisdom or folly 113 dq de ceremonio equinocti (of the ceremony of the equinox) y son, our father in heaven hath passed into the sign of he ram. i have performed the rite of union with him according to the ancient manner, and i know the word that shall rule the semester. also it is given unto my spirit to write unto thee concerning the virtue of this rite, and many another of antiquity. and it is this, that our forefathers made of these ceremonies an epitome mnemonic, wherein certain truths, o

LIBER CCXLII AHA

odies of art! olympas. yet speak! marsyas. ah, could i tell thee of these infinite things of light and love! there is the peacock; in his fan innumerable plumes of pan! oh! every plume hath countless eyes .crown of created mysteries. each holds a peacock like the first. olympas. how can this be? marsyas. the mind fs accurst. it cannot be. it is. behold, battalion on battalion rolled! there is war in heaven! the soul sings still, struck by the plectron of the will; but the mind fs dumb; its only cry the shriek of its last agony! olympas. surely it struggles. liber ccxlii 14 marsyas. bitterly! and, mark! it must be strong to die! the weak and partial reason dips one edge, another springs, as when a melting iceberg reels and tips under the sun. be mighty then, a lord of thought, beyond wit an

LIBER CXCVII STORY OF SIR PALAMEDES

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

LIBER DCCCLX JOHN ST

dark..1 7.40. chez lavenue. bisque d.ecrevisses, demi-perdreau a la gelee, cepes bordelaise, coupe jack. demi clos du roi. i am sure i made a serious mistake in the beginning of this operation of magick art. i ought to have performed a true equilibration by an hour.s pr.n.y.ma in .sana (even if i had to do it without kumbhaka) at midnight, dawn, noon, and sunset, and i should have allowed nothing in heaven above, or in earth beneath, or in the waters under the earth, to have interfered with its due performance. instead i thought myself such a fine fellow that to get into .sana for a few minutes every midnight and the rest goas- you-please would be enough. i am well punished. 8.30. this food, eaten in a yog. and ceremonial manner, is doing me good. i shall end, god willing, with coffee, cog

LIBER DCLXXI VEL PYRAMIDOS

mh. may he flourish in the place of the weighing of hearts by the marsh of the dead, where the crocodiles nourish their lives on the lost, where the serpent upstarts. for though i be joined to the earth, in the innermost shrine of heaven am i. i was master of thebes from my birth; shall i die like a dog? thou shalt not let me die, but my khu that the teeth of the crocodiles sever shall be mighty in heaven for ever and ever! yea! but i am a fool, a flutterer! i am under the shadow of the wings! i am a liar and a sorcerer. i am under the shadow of the wings! i am so fickle that i scorn the bridle. i am under the shadow of the wings! i am unchaste, voluptuous and idle. i am under the shadow of the wings! i am a bully and a tyrant crass, i am under the shadow of the wings! i am as dull and as

LIBER ISRAFEL

hings obey my word. therefore do thou come forth unto me from thine abode in the silence: unutterable wisdom! all-light! all-power! svb figvra lxiv 3 thoth! hermes! mercury! odin! by whatever name i call thee, thou art still nameless to eternity: come thou forth, i say, and aid and guard me in this work of art. 12. thou, star of the east, that didst conduct the magi! thou art the same all-present in heaven and in hell! thou that vibratest between the light and the darkness! rising, descending! changing ever, yet ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom; and earth hath ever nourished the changeless godhead of thy youth!2 13. come thou forth, i say, come thou forth! and make all spirits subject unto me: so that every spirit of the firma

LIBER LXVII THE SWORD OF SONG

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

LIBER MMCMXI NOTE ON GENESIS

next word, taw, we find that the conjunctive w makes of the key number of the essence of the earth 11 instead of 5: symbolising how the world should fall unto the kingdom of the shells, and how it should be redeemed by the son of man. and finally the word rah, ha aretz, the earth, hath four letters showing its elemental constitution, and its key is 17. also hope.hope in the earth as there is hope in heaven. and the last letter of the verse is (the letter of hope, by qabalah of* whose key number is 17: by taro.hope; whose title is daughter of the firmament, dweller between the waters. the initial h is but the article .the. for 11 is the number of the qliphoth; but when the fall had occurred and the sephira malkuth had been cut off from the tree by the folds of the dragon there was added unt

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

ms to shine, and one plant is so white that it is compared to baldr fs brows; deities, themes, and concepts 65 that is the whitest of all plants, and from it you can note his beauty, both of hair and of face; he is the wisest of the asir and the most eloquent, and the most merciful, but that nature accompanies him, that none of his judgments stands. he lives where it is called breidablik; that is in heaven; in that place nothing can be nothing impure. h a few pages later snorri reports that forseti is the son of baldr and nanna nepsdottir. later in the gylfaginning he tells about baldr fs death and its aftermath, and these stories take up about 10 percent of the entire gylfaginning. baldr fs death actually comprises several constituent parts, and snorri is the first to combine them all in

a fs son. in poetry forseti is found only in grimnismal, stanza 15, in odin fs vision enumerating the abodes of the gods. glitnir is the tenth. it is studded with gold and thatched with silver as well. and there forseti dwells most of the day and settles all lawsuits. snorri includes forseti in the catalog of asir in gylfaginning: forseti is the son of baldr and nanna nepsdottir. he has that hall in heaven, which is called glitnir, and all who come to him in legal difficulties go away reconciled. that is the best place of judgment of gods and men. deities, themes, and concepts 119 except for his presence at agir fs banquet in the beginning of skaldskaparmal and in the list of baldr kennings (in gforseti fs father h, forseti is otherwise unknown in the mythology. since the nineteenth centur

ly named female of the vanir; object of giants f lust. freyja is the daughter of njord, either by his sister when he lived among the vanir or by skadi. when snorri says in gylfaginning that njord had two children, apparently by skadi, he first introduces frey and freyja, saying that they were both good-looking and powerful. and freyja is the most excellent of the goddesses. she has that homestead in heaven which is called folkvang, and wherever she rides to battle she has half the dead, and odin half. her hall is sessrumnir; it is great and handsome. and when she travels, she drives her cats and sits in a carriage. she is the most accessible for people to call on, and from her name it is a sign of respect that women of substance are called fruvur [ladies. she enjoys erotic poetry. it is go

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

a giantess, for example, gdesired woman of mani h used by guthorm sindri. if mani had such a relationship with a giantess, it has left no other trace in the extant mythology. snorri concocts a somewhat different story: mundilfoeri is a man who had two children who were so beautiful that he named them mani and sol (i.e, moon and sun, and the gods punished this act of pride by placing the children in heaven to serve the actual heavenly bodies, which the gods had created. mani 222 norse mythology controls the motion of the moon and its waxings and wanings. he took two human children up from earth, bil and hjuki, and they accompany him and can be seen from earth. as part of the creation of the asir, that is, the cosmos, mani must be destroyed at ragnarok, but this is not explicitly stated, ex

the giant responds in stanza 23: mundilfoeri he is called, the father of mani and also of sol the same; into heaven shall they turn each day, so that people can reckon years. snorri concocts a somewhat different story: mundilfoeri is a man who had two children who were so beautiful that he named them mani and sol (i.e, moon and sun, and the gods punished this act of pride by placing the children in heaven to serve the actual heavenly bodies, which the gods had created. sol drives the horses that pull the sun, and mani controls the motion of the moon and its waxings and wanings. various explanations have been offered for the name (which varies in significant ways in the sources. if the first component, mundil, is associated with mund, gperiod of time, h then the name might be a kind of ken

med up by variation in the manuscripts of snorri fs edda. in describing the fate of the giant master builder of the wall around asgard, two of the four main manuscripts say that thor bashed the giant fs head and sent him to niflheim, and the other two say that thor sent him to niflhel. see also ginnunga gap; hel njord god, member of the vanir group. according to snorri fs gylfaginning njord lives in heaven at noatun (boathouse; he rules the motion of the wind and stills the sea and fire; he should be called on for seafaring and fishing. he is so wealthy that he can endow land and money and should be called on for that purpose. he came to the asir in exchange for hoenir as a settlement established between the asir and vanir. he is married to skadi but the marriage failed, since he prefers t

alled, the father of mani and also of sol the same; into heaven shall they turn each day, so that people can reckon years. snorri concocts a somewhat different story in gylfaginning: mundilfoeri is a man who had two children who were so beautiful that he named them mani and sol (i.e, moon and sun, and he married sol to a man called glen. the gods punished this act of pride by placing the children in heaven to serve the actual heavenly bodies, their creation. sol drives those horses that pull the carriage of that sun that the gods had created to light the worlds, out of that spark that flew from muspellsheim. those horses are called arvak and alsvin; and under the span of the horses the gods put two wind bellows to cool them, and in some learning that is called isarnkol. sol fs brother mani

at the center of asgard. voluspa, stanza 19, associates the well with yggdrasil, the world tree: i know an ash tree that stands, called yggdrasil, a tall tree, sprinkled with white mud; thence come the dews that run into valleys, forever it stands green over the urdarbrunn. in the gylfaginning section of his edda, snorri sturluson mentions the roots of yggdrasil. the third root of the ash stands in heaven and under that root is that well which is very holy and is called the urdarbrunn; there the gods have their place of judgment. each day the asir ride up there on bilrost. urd was one of the norns, and if we take literally the name of this well, it must have a special association with fate. under another root of yggdrasil is mimisbrunn, the well of mimir, and here odin has pledged his eye

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

ople have white skin and others have black skin. here, a high god, kwoth (spirit of the sky, gave europeans white skin as punishment for an act of mother-son incest committed by a pair of their ancestors. in nuer mythology, we also have an explanation for death. at one time there was no death. earth was connected to heaven by a rope; when people became old, they climbed up the rope to reach kwoth in heaven, 18 evolution and religious creation myths where they were rejuvenated and then returned to earth. but then one day a bad hyena managed to climb the rope and reach heaven. kwoth commanded the hyena to never return to earth since he knew the hyena would only cause harm if he did so. one night, however, the hyena escaped and descended down the rope. nearing earth, the hyena cut the rope an

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

gradually absorbed many smaller schools, incorporating into their own system whatever valuable information these lesser institutions possessed. heckethorn sees in the mysteries of ceres and bacchus a metamorphosis of the rites of isis and osiris, and there is every reason to believe that all so-called secret schools of the ancient world were branches from one philosophic tree which, with its root in heaven and its branches on the earth, is--like the spirit of man--an invisible but ever-present cause of the objectified vehicles that give it expression. the mysteries were the channels through which this one philosophic light was disseminated, and their initiates, resplendent with intellectual and spiritual understanding, were the perfect fruitage of the divine tree, bearing witness before th

eed upon which the earth revolves. kapila declares the universe to be the eternal tree, brahma, which springs from an imperceptible and intangible seed--the material monad. the medi val qabbalists represented creation as a tree with its roots in the reality of spirit and its branches in the illusion of tangible existence. the sephirothic tree of the qabbalah was therefore inverted, with its roots in heaven and its branches upon the earth. madam blavatsky notes that the great pyramid was considered to be a symbol of this inverted tree, with its root at the apex of the pyramid and its branches diverging in four streams towards the base. the scandinavian world-tree, yggdrasil, supports on its branches nine spheres or worlds--which the egyptians symbolized by the nine stamens of the persea or

"interrogatories [having summoned the spirit unto his presence, the magician shall question him as follows"'comest thou in peace in the name of the father and of the son and of the holy ghost [and the spirit shall answer 'yes"'thou art welcome, noble spirit. what is thy name [and the spirit shall answer 'pabiel"'i have called thee in the name of jesu of nazareth at whose name every knee doth bow in heaven, earth, and hell, and every tongue shall confess there is no name like unto the name of jesus, who hath given power unto man to bind and to loose all things in his most holy name, yea even unto those that trust in his salvation"'art thou the messenger of zadkiel [and the spirit shall answer 'yes"'wilt thou confirm thyself unto me at this time and henceforth reveal all things unto me that

s. it is said as follows 'the science of equilibrium is the key of occult science. unbalanced forces perish in the void. so passed the kings of the elder world, the princes of the giants. they have fallen like trees without roots, and their place is found no more. through the conflict of unbalanced forces, the devastated earth was void and formless, until the spirit of god made for itself a place in heaven and reduced the mass of waters. all the aspirations of nature were directed then towards unity of form, towards the living synthesis (if equilibrated forces; the face of god, crowned with light, rose over the vast sea and was reflected in the waters thereof. his two eyes were manifested, radiating with splendour, darting two beams of light which crossed with those of the reflection. the

ll the aspirations of nature were directed then towards unity of form, towards the living synthesis (if equilibrated forces; the face of god, crowned with light, rose over the vast sea and was reflected in the waters thereof. his two eyes were manifested, radiating with splendour, darting two beams of light which crossed with those of the reflection. the brow of god and his eyes formed a triangle in heaven, and its reflection formed a second triangle in the waters. so was revealed the number six, being that of universal creation' the text, which would be unintelligible in a literal version, is translated here by way of interpretation. the author makes it plain that the human form which he ascribes to deity is only an image of his meaning and that god is beyond expression by human thought o

e vital nature, the emotional nature, and the mental nature. each of these partakes in principle of one of the primary elements, and the four creatures assigned to them by the qabbalists caused the cross to be symbolic of the compound nature of man. the crucifixion--a cosmic allegory saviors unnumbered have died for the sins of man and by the hands of man, and through their deaths have interceded in heaven for the souls of their executioners. the martyrdom of the god-man and the redemption of the world through his blood has been an essential tenet of many great religions. nearly all these stories can be traced to sun worship, for the glorious orb of day is the savior who dies annually for every creature within his universe, but year after year rises again victorious from the tomb of winter

of capricorn, which is the gate of the gods, a new gate opens to him in the highest heaven, and in the zodiac, beneath which the seven planets revolve; in a word, in the firmament, or that which the ancients called crystallinum primum, or the crystal heaven" when related to the eastern system of metaphysics, these churches represent the chakras, or nerve ganglia, along the human spine, the "door in heaven" being the brahmarandra, or point in the crown of the skull (golgotha, through which the spinal spirit fire passes to liberation. the church of ephesus corresponds to the muladhara, or sacral ganglion, and the other churches to the higher ganglia according to the order given in revelation. dr. steiner discovers a relationship between the seven churches and the divisions of the aryan race

" about the throne were twenty-four lesser seats upon which sat twenty-four elders arrayed in white garments and wearing crowns of gold "and out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven spirits of god" he who sat upon the throne held in his right hand a book sealed with seven seals which no man in heaven or earth had been found worthy to open. then appeared a lamb (aries, the first and chief of the zodiacal signs) which had been slain, having seven horns (rays) and seven eyes (lights. the lamb took the book from the right hand of him that sat upon the throne and the four beasts and all the elders fell down and worshiped god and the lamb. during the early centuries of the christian church

re the living stones in its walls. lighted by the torch of truth they carry on their work, through their activities the golden age will return to the earth and the power of sin and death will be destroyed. for this reason the declare that virtuous and illumined men, instead of ascending to heaven, will bring heaven down and establish it in the midst of earth itself. p. 188 spirit of evil. the war in heaven relates to the destruction of the planet ragnarok and to the fall of the angels. the virgin can be interpreted to signify the secret doctrine itself and her son the initiate born out of the "womb of the mysteries" the spirit of evil thus personified in the great dragon attempted to control mankind by destroying the mother of those illumined souls who have labored unceasingly for the salv

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

, and i adore thee with all humility. o ye, holy angels, and ye, children of god, in your presence i publish my sins, so that mine enemy may have no advantage over me, and may not be able to reproach me at the last day; that he may not be able to say that i have concealed my sins, and that i be not then accused in the presence of the lord; but, on the contrary, that on my account there may be joy in heaven, as over the just who have confessed their sins in thy presence. o most almighty and all powerful father, grant through thine unbounded mercy that i may both see and know all the spirits which i invoke, so that by their means i may see my will and desire accomplished, by the sovereign grandeur, and by thine ineffable and eternal glory, thou who art and who wilt be for ever the pure and i

n a beautiful and agreeable form the figure, by these holy names: adonai, tzabaoth, el, elohi, elohim, shaddai and by eheieh, yod he vau he which is the great name of god tetragrammaton written with four letters, anaphodition, and ineffable; by the god of those virtues and potencies, who dwelleth in the heavens, who rideth upon the kerubim, who moveth upon the wings of the wind, he whose power is in heaven and in earth, who spake and it was done, who commanded and the whole universe was created; and by the holy names and in the holy names, iah, iah, iah, adonai tzabaoth; and by all the names of god, the living, and the true, i reiterate the conjuration, and i conjure ye afresh ye evil and rebellious spirits, abiding in the abysses of darkness. book one page 33 i conjure, i address, and i e

ommand ye with vehemence, and we exorcise ye with constancy, that ye and all your comrades come unto us in an agreeable and gracious manner like the breeze, to accomplish successively our various commands and desires. come ye, then, by the virtue of these names by the which we exorcise ye; anai, chhad, transin, emeth, chaia, iona, profa, titache, ben ani, briah, theit; all which names are written in heaven in the characters of malachim, that is to say, the tongue of the angels. we then, by the just judgment of god, by the ineffable and admirable virtue of god, just, living, and true, we call ye with power, we force and exorcise ye by and in the admirable name which was written on the tables of stone which god gave upon mount sinai; and by and in the wonderful name which aaron the high prie

rteously, and that ye come by the name and in the name of aleph, daleth, nun, iod, for we exorcise ye anew by the application of these letters, by whose power burning fire is quenched, and the whole universe trembleth. we constrain ye yet again by the seal of the sun which is the word of god; and by the seal of the moon and of the stars we bind ye; and by the other animals and creatures which are in heaven, by whose wings heaven cleanseth itself, we force and attract ye imperiously to execute our will without failure. and we conjure, oblige, and terribly exorcise ye, that ye draw near unto us without delay and without fear, as far as is possible unto ye, here before this circle, as supplicants gently and with discretion, to accomplish our will in all and through all. if ye come promptly an

s. the key of solomon page 36 then the exorcist, or master of the art, at the arrival of the king, whom he shall see crowned with a diadem, should uncover the holy pentacles and medals which he weareth upon his breast covered with a cloth of silk or of fine twined linen, and show them unto him, saying: behold the signs and holy names by and before whose power every knee should bow, of all that is in heaven, upon earth, or in hell. humble ye yourselves, therefore, under the mighty hand of god. then will the king bow the knee before thee, and will say, what dost thou wish, and wherefore hast thou caused us to come hither from the infernal abodes? then shall the exorcist, or master of magical art, with an assured air and a grave and imperious voice, order and command him to be tranquil, to ke

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

ire is that of unity and synthesis. they correspond to the intelligence. they have for adversaries the thamiel or double-headed ones, the demons of revolt and of anarchy, whose two chiefs, ever at war with each other, are satan and moloch. the second number is two; the second sephira is chokmah or wisdom. the spirits of wisdom are the auphanim, a name which signifieth the wheels, because all acts in heaven like immense wheels spangled with stars. their empire is that of harmony. they correspond to the reason. they have for adversaries the chaigidel, or the shells which attach themselves to material and lying appearances. their chief, or rather their guide, for evil spirits obey no one, is beelzebub, whose name signifieth the god of flies, because flies haunt putrefying corpses. the third n

MEANING OF MASONRY

t and those riches of wisdom for which the candidate professes to long. not that it is necessary for him to become literally and physically dispossessed of worldly possessions, but it is essential that he should be so utterly detached from them that he cares not whether he owns any or not and is content, if need be, to be divested of them entirely if they stand in the way of his finding" treasure in heaven; for so long as he clings to them or they exercise control over him, so long will his initiation into anything better be deferred. it follows then that it is the personal soul of the candidate himself which is the" artificer in metals" referred to, and which during the whole of its physical existence has been engaged in trafficking with" metals" desire for worldly possessions, for sensat

ast occupied by the three principals, signifying his spiritual pole; the west, occupied by the three sojourners, his psychic and materialized pole; each triad being the reflex of the other, yet each triad being an organic unity in itself. st. john testifies to this (and the ceremonial rite is made conformable to the teaching of that great initiate) when he writes" there are three that bear record in heaven, and these three are one. and there are three that bear witness in earth, and these three agree in one" the meaning of this metaphysical assertion is that, just as a ray of white light splits up (as in the rainbow) into three primary colours which still remain organically united, so both the self-knowing spirit in man and his psychical nature, although monadic essentially, are prismatica

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ainsfreedom!for nothing is secret, that shall not be made manifest, neither anything hid, that shall not beknown and come abroad- luke 8:17michael tsarionseattle (march 2002)prefaceviiiatlantis, alien visitation, and genetic manipulation atlantis, alien visit .319 also by michael tsarion. 429atlantis, alien visitation, and genetic manipulation1 chapter 1from the end of heaventhere are more things in heaven and earth, horatio, than are dreamed of in thy philosophy (william shakespeare, hamlet)atlantis and strange god-men are mentioned in scriptures such as the bible, thebook of enoch, the ramayana, the mahabharata, the v edas, the shastras, the norseedda, the zend avesta (persian, the codex chimalpopoca (toltec, the popul vuh(mayan, the welsh triads, the visuddhi magga (buddhist, the annals

d hatcher childress) atlantis, alien visitation, and genetic manipulation15 chapter 3old world disorderafter atlantis was constructed, the alien-visitors sought to establish the new orderover their minions, the erstwhile natural and nature loving inhabitants of the earth.their common rationale was the same as john miltons fictional archangelic renegade,lucifer: better to reign in hell, than serve in heaven (paradise lost)one of the ways in which they sought to accomplish their goal involved biogeneticinterference with and alteration of the indigenous earth inhabitants. such a practicewas known to be a cardinal sin, and so, originally, normal sexual intercourse wasattempted with unsatisfactory results: and it came to pass, when men began to multiply on the face of the earth, and daughterswe

and that every imaginationof the thoughts of his heart was only evil continually. and it repented the lord that he hadmade man on earth, and it grieved him at his heart. and the lord said, i will destroy manwhom i have created from the face of the earth; both man, and beast, and the creeping thing,and the fowls of the air; for it repenteth me that i have made them (genesis 6-8. and there was war in heaven: michael and his angels fought against the dragon: and thedragon fought and his angels, and prevailed notand the great dragon was cast out that oldserpent, called the devil, and satan which deceiveth the whole world: he was cast out intothe earth, and his angels were cast out with him (revelation 12:7-12) woe unto us! who shall deliver us out of the land of these almighty gods? these are

rom the cult of the serpent file, edited by branton) in the book of genesis elohim punished the serpent for deceiving eve by ordering him to crawl on hisstomach from that time on. they (elohim) also created enmity between human and serpent race. the book of revelation describes eschatological accounts when the enmity between human and serpentrace escalates into an open conflict..and there was war in heaven: michael fought against thedragon; and the dragon fought and his angels. and the great dragon was cast out, that old serpent,called the devil, and satan, which deceiveth the whole world (rev. 12:7) there are other interesting biblical references to serpents and dragons in psalms 44:19, 74:13, 148:7,isaiah 13:22, etc. india: nagas of the underworld the nagas are a race of serpent beings

MICHAEL WYNN THE SOUL TRAVELERS

t s important to note that this tale of a chosen one who travels with 12 guys predates the arrival of europeans to north america. in the african myth from the mande people of mali, an evil god named pemba fell from heaven, and was barred from returning because he stole male seeds from god. pemba spread tainted seeds, borne from incest upon the ground. faro, his righteous twin brother that dwelled in heaven and took the form of a fish, was forced to sacrifice himself for pemba s sin. his body was cut into 60 pieces, and the pieces formed trees when spread across the earth. trees are, according the mande people, symbols of resurrection. the most high god brought faro back to life, and sent him to earth in human form aboard an ark. the ark, which landed on mount kouroula, was of coarse loaded

f god or was god. he was born from a virgin. he was prophesied to come. he would, in the latter part of his life, travel around with 12 followers [apostles] teaching goodness and performing miracles. he would later die for our sins by being nailed to a wooden cross. his body was placed in a cave and, after 3 days, his--michael wynn's "the soul travelers" 9 body disappeared and returned to heaven. in heaven he resides to this day, promising to return and rule for a 1,000 years, and afterwards he will live forever more with god. the hindus have the many incarnations of the most-high god vishnu. vishnu, who resides in heaven, came upon man in many forms and these forms are called avatars. an avatar is essentially a god in the flesh. for example, krishna, one of the 10 avatars of vishnu, was b

terrible and evil brother pembe. and faro, like our osiris, was cut into pieces and scattered. i have often wondered what christians mean when they said that jesus died for our sins, and his death represented a great sacrifice that somehow redeemed my soul. listening to christians explain how that actually works is usually amusing, and always results in an comical, unsatisfactory answer. to live in heaven, spend 33 years on earth, be murdered on a cross, 3 days in the underworld, and back up to heaven for all eternity does not constitute saving my soul, nor even a sacrifice. jesus living a long life of pain and toil, instead of a short 33 years, and then going to heaven is more of a sacrifice, but, because he still goes to heaven, i can t envision what those extra decades of his life have

f as exclusively christian, but this is far from the truth. every religion and mythology out there makes reference to the heavens, the earth, and the underworld. in regards to the heavens, it is often described as an extra dimension that does indeed have the semblance of space and time. satan and the angels, for instance, are spoke of as approaching the throne of god, as if there were a way to be in heaven, but not in the presence of the throne. this is important because it describes a lack of unity where, like in our material world, objects can be closer or farther from other objects. obviously, there is some form of space and time in heaven, and proof of this lies in the fact that many of the stories about heaven related to us from the bible, occult, and numerous mythologies include sequ

nd satan cast down the titans. it is also worth mentioning that prometheus sided with zeus (the olympians) in the war of the titans. although the greek mythology does not mention it, eventually a flaming rock was hurled to the earth from space, killing this race of terrible beasts, and casting their souls to tartarus. it is important to bare in mind that there were 2 wars, or en-masse desertions, in heaven. the first between the angels--michael wynn's "the soul travelers" 77 and the spawn of tiamat, and the second heavenly conflict was between satan s angels and jehovah s angels. the only trace of this event in the genesis account is subtle, and easily over-looked. in genesis 1:28 we read: and god blessed them, and god said unto them, be fruitful, and multiply, and replenish the earth, and

MORALS AND DOGMA

stract justice and equity to be the sole rule of civil government in an imperfect world; and that must needs be law which is for the greatest good of the greatest number. when thou vowest a vow unto god, defer not to pay it. it is better thou shouldest not vow than thou shouldest vow and not pay. be not rash with thy mouth, and let not thine heart be hasty to utter anything before god: for god is in heaven, and thou art upon earth; therefore let thy words be few. weigh well what it is you promise; but once the promise and pledge are given remember that he who is false to his obligation will be false to his family, his friends, his country, and his god _fides servanda est: faith plighted is ever to be kept, was a maxim and an axiom even among pagans. the virtuous roman said, either let not

ed, and well-wishers of mankind. they protect the feeble against the strong, and the defenceless against rapacity and craft. they succor and comfort the poor, and are the guardians, under god, of his innocent and helpless wards. they value friends more than riches or fame, and gratitude more than money or power. they are noble by god's patent, and their escutcheons and quarterings are to be found in heaven's great book of heraldry. nor can any man any more be a mason than he can be a gentleman, unless he is generous, liberal, and disinterested. to be liberal, but only of that which is our own; to be generous, but only when we have first been just; to give, when to give deprives us of a luxury or a comfort, this is masonry indeed. he who is worldly, covetous, or sensual must change before h

e _seem_ to be; all these sublime precepts need no miracle, no voice from the clouds, to recommend them to our allegiance, or to assure us of their divine origin. they command obedience by virtue of their inherent rectitude and beauty; and have been, and are, and will be the law in every age and every country of the world. god revealed them to man in the beginning. to the mason, god is our father in heaven, to be whose especial children is the sufficient reward of the peacemakers, to see whose face the highest hope of the pure in heart; who is ever at hand to strengthen his true worshippers; to whom our most fervent love is due, our most humble and patient submission; whose most acceptable worship is a pure and pitying heart and a beneficent life; in whose constant presence we live and act

elligence, and intelligence freeing itself from that slavery. perhaps something came to gnosticism from china "before the chaos which preceded the birth of heaven and earth" says lao-tseu "a single being existed, immense and silent, immovable and ever active--the mother of the universe. i know not its name: but i designate it by the word _reason. man has his _type_ and _model_ in the earth; earth in heaven; heaven in reason; and reason in itself" here again are the _ferouers, the _ideas, the _aions--the reason or intelligence??a, silence s, word, and wisdom s?f?a of the gnostics. the dominant system among the jews after their captivity was that of the pharoschim or pharisees. whether their name was derived from that of the parsees, or followers of zoroaster, or from some other source, it i

the brazen serpent reared by moses in the desert, on which the israelites looked and lived "before the chaos, that preceded the birth of heaven and earth" said the chinese lao-tseu "a single being existed, immense and silent, immutable and always acting; the mother of the universe. i know not the name of that being, but i designate it by the word reason. man has his model in the earth, the earth in heaven, heaven in reason, and reason in itself "i am" says isis "nature; parent of all things, the sovereign of the elements, the primitive progeny of time, the most exalted of the deities, the first of the heavenly gods and goddesses, the queen of the shades, the uniform countenance; who dispose with my rod the numerous lights of heaven, the salubrious breezes of the sea, and the mournful sile

y life, like that of god; and if it so completes its earthly career, in charity, chastity, and sanctity, it will one day be disengaged from its material envelope, as the ripe grain is detached from the straw, and as the young bird escapes from its shell. like the angels, it will share in the bliss of the good and perfect father, re-clothed in an aerial body or organ, and made like unto the angels in heaven" you see, my brother, what is the meaning of masonic "light" you see why the east of the lodge, where the initial letter of the name of the deity overhangs the master, is the place of light. light, as contradistinguished from darkness, is good, as contradistinguished from evil: and it is that light, the true knowledge of deity, the eternal good, for which masons in all ages have sought

ifference! care not for returns and results; but see only what there is to do, and do it, leaving the results to god! soldier of the cross! sworn knight of justice, truth, and toleration! good knight and true! be patient and work! the apocalypse, that sublime kabalistic and prophetic summary of all the occult figures, divides its images into three septenaries, after each of which there is silence in heaven. there are seven seals to be opened, that is to say, seven mysteries to know, and seven difficulties to overcome, seven trumpets to sound, and seven cups to empty. the apocalypse is, to those who receive the nineteenth degree, the apotheosis of that sublime faith which aspires to god alone, and despises all the pomps and works of lucifer. lucifer, the _light-bearer_ strange and mysteriou

ken voice, more awful than the thunders of sinai, or the syllabled speech of the hurricane, speaks to us. the unborn ages; the old graves, with their long-moldering dust speak to us. the deep death-kingdoms, the stars in their never-resting course, all space and all time, silently and continually admonish us that we too must work while it is called to-day. labor, wide as the earth, has its summit in heaven. to toil, whether with the sweat of the brow, or of the brain or heart, is worship--the noblest thing yet discovered beneath the stars. let the weary cease to think that labor is a curse an doom pronounced by deity. without it there could be no true excellence in human nature. without it, and pain, and sorrow, where would be the human virtues? where patience, perseverance, submission, en

existed; and when one can perpetuate his name neither on canvas nor on marble, nor in books, nor by lofty eloquence, nor statesmanship? the answer is, that every man has a work to do in himself, greater and sublimer than any work of genius; and works upon a nobler material than wood or marble--upon his own soul and intellect, and may so attain the highest nobleness and grandeur known on earth or in heaven; may so be the greatest of artists, and of authors, and his life, which is far more than speech, may be eloquent. the great author or artist only portrays what every man should _be. he _conceives, what we should _do. he conceives, and represents moral beauty, magnanimity, fortitude, love, devotion, forgiveness, the soul's greatness. he portrays virtues, commended to our admiration and im

MOTTA MARCELO THE COMMENTARIES OF AL

more literal meaning. as any fool can see, liber al is full of "promises "and "curses" initiation may change, sometimes even reverse, the meaning of such passages. the four great ordeals, for instance, do so. but in no case is there a logical contradiction! 17. fear not at all; fear neither men nor fates, nor gods, nor anything. money fear not, nor laughter of the folk folly, nor any other power in heaven or upon the earth or under the earth. nu is your refuge as hadit your light; and i am the strength, force, vigour, of your arms. the last paragraph is a singular confirmation of the view which i have taken of our hierarchy: compare what has been said on the subject in previous chapters. a note on the technical meaning of this verse is necessary. first, the injunction not to fear must be

introduction to the bhagavad gita. readers must ponder; on the subject of death and killing, that either death is the end of consciousness, in which case it must come naturally to all men, and can have no moral significance any more than does rain, or sunshine, or the wind; or death is not the end of consciousness, in which case it still can have no moral significance except to those who believe in heaven and hell and eternal damnation. thelemites don't. serious students are earnestly invited to ponder william blake's most powerful work "the marriage of heaven& hell, on the subject of "angels "devils" and "damnation. 43. let the scarlet woman beware! if pity and compassion and tenderness visit her heart; if she leave my work to toy with old sweetnesses; then shall my vengeance be known. i

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ined in the sybilline books. she was represented as a matron crowned with towers, seated in a chariot drawn by lions. division of the world. we will now return to zeus and his brothers, who, having gained a complete victory over their enemies, began to consider how the world, which they had [20]conquered, should be divided between them. at last it was settled by lot that zeus should reign supreme in heaven, whilst aides governed the lower world, and poseidon had full command over the sea, but the supremacy of zeus was recognized in all three kingdoms, in heaven, on earth (in which of course the sea was included, and under the earth. zeus held his court on the top of mount olympus, whose summit was beyond the clouds; the dominions of aides were the gloomy unknown regions below the earth; an

which character she is always represented as wearing on her forehead a glittering crescent, whilst a flowing veil, bespangled with stars, reaches to her feet, and a long robe completely envelops her. diana. page 105 the diana of the romans was identified with the greek artemis, with whom she shares that peculiar tripartite character, which so strongly marks the individuality of the greek goddess. in heaven she was luna (the moon, on earth diana (the huntress-goddess, and in the lower world proserpine; but, unlike the ephesian artemis, diana, in her character as proserpine, carries with her into the lower world no element of love or sympathy; she is, on the contrary, characterized by practices altogether hostile to man, such as the exercise of witchcraft, evil charms, and other antagonistic

PHILIP NEIL MYTHS LEGENDS EXPLAINED

nal epic of buddhist thailand. the celtic hero king arthur (see pp. 80 81, 84 85) is the center of similar legends, in which celtic myth and the aspirations of medieval christendom meet. taoist myths of the eight immortals (see pp. 118 19) show how human beings can aspire to the divine. in their search for perfection, the immortals earn not long life on earth, in linear time, but everlasting life in heaven, in eternal time. death and the underworld for most of humanity, the moment when linear time stops is at death. all mythologies hold out the hope that was so dear to the initiates of eleusis, that there may be a new life beyond this one. the egyptians hoped to be reborn to live a new life in the field of reeds, which was a perfected version of the egypt they knew. they were sustained tri

ghosts, and magic, and a haunter of crossroads. her statue with three faces lion, dog, and mare used to be placed where three roads met, one face looking down each road. hecate is said to be the daughter of asteria, leto s sister. she is sometimes identified with her cousin, artemis, and like her she is closely associated with the moon. in her triple aspect she is said to represent selene (luna) in heaven, artemis on earth, and persephone (proserpine) in the underworld (see pp. 28 29. apollo and daphne 38 apollo and daphne apollo, the god of archery, music, prophecy, and light, was very powerful, but not always successful in love. his first love was the nymph daphne, who refused him. apollo s fiery passion and daphne s cold resistance were both the fault of eros (roman cupid, who, angry a

n wrote for two years and gave them the writings but still they could not speak, and the creator only laughed. so tangen wrote for three years, and three years more, but still they could not speak. then the creator turned himself into a raven and cawed at the people, krya, krya, and they cawed back, krya, krya, and then they could speak. the creator reported back in raven form to the divine being in heaven, and the divine being sent reindeer to feed the people. before the divine being could put the sun into the sky, the creator/raven stole the sun and hid it in his mouth. he kept on denying that he had it, saying with a muffled voice, search me. when tangen s messengers searched him, they tickled him so thoroughly he couldn t stop himself from laughing. at that, the sun escaped from his mo

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

s 1 and 9, giving him 91 years of life rather than 19. auspicious deer the deer is a symbol of longevity and good fortune. hsien is the chinese word for immortal. the chinese character for hsien juxtaposes the characters for man and mountain, signifying a man who lives on a mountain. the eight immortals are the most famous of the hsien. immortality is not just long life on earth, but eternal life in heaven. mountain paradise the gods and immortals live on the kun lun mountains, the taoist paradise sometimes called shou shan( the hills of longevity. ho hsiang-ku ho hsiang-ku is the only female among the eight immortals. she was a taoist ascetic in the reign of the empress wu. sworn to virginity, she lived alone in the mountains, where the secrets of immortality were revealed to her in a dre

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

ich, as explained above, is the thought to desist from evil and to fulfill the commandments, but only in relation to action. 2) the second more internal level, is the ruach of the divine soul. this level corresponds to the second level of the animal soul, which is the excitement and arousal of a "good thought. because there is a personal involvement and attachment of the divine soul to its father in heaven he desires to fulfill the commandments. here, his intent is not merely to fulfill the mitzvot in action, but to come close to his father in heaven, in the manner that a small child follows his father and never wants to be separated from him (this level can be seen in converts and returnees who are personally "moved" from their "place" of evil by a great longing and desire to come close t

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

had gdestroyed its way on the earth, h and not in nukva. gearth h is an appellation for nukva/malchut, which receives the seed of z feir anpin and develops into fruition and expression. in the verse, gto you, o g-d, is the greatness [gedulah, a synonym for chesed, and the might [gevurah, and the beauty [tiferet, and the victory [netzach, and the majesty [hod, for all [referring to yesod] that is in heaven and earth, to you, o g-d, is the dominion [mamlachah, a synonym for malchut, h4 yesod is referred to as gall h because all the divine beneficence of the preceding sefirot flows into it and through it to malchut. in the verse quoted, yesod is described as positing its seed on the earth, i.e, on the surface of the earth, rather than in the earth. 1 genesis 7:20. 2 ibid. 6:12. 3 ibid. 38:9

her were the sons of leah fs handmaiden, zilpah. the six sons of leah taunted the four sons of the handmaidens as being slaves by birth, i.e, unworthy of being bonafide members of the holy family. yesod is called geverything, h for it includes all the emotional attributes. in the verse, gyours, o g-d, is the greatness, and the power, and the beauty, and the victory, and the glory, for all that is in heaven and earth [is yours, h2 the first five nouns are the first five emotional attributes (greatness, chesed; power, gevurah; beauty, tiferet; victory, netzach; glory, hod, implying that the subsequent phrase( gall that is heaven and earth h) corresponds to the sixth attribute, yesod. thus, this verse expresses explicitly the notion that yesod is the channel through which all the higher attri

seventy facets to the torah and one of these is [verbal] allusion [remez [we will expound this verse in this manner. the descent of the israelites into egypt alludes to the embryo while still in its mother fs womb, in between those straits. the word for egypt, mitzrayim, means gstraits h or gconfinements. h it is therefore an allegory for the confinement of the soul as it leaves its native milieu in heaven and descends into the confinements of physicality, constrained to experience reality within the parameters of time and space. the phrase gin between the straits h is paraphrased from lamentations 1:3. with this [association] we can interpreted the phrase gand these are the names of the sons of israel h as referring to the faculties of the soul. for just as the body possesses 248 limbs an

e way, that will enable gher h to descend into the lower realms and give birth to new levels of divine consciousness there. however. scripture therefore teaches us: glet not the choshen slide off the ephod. h7 for they must remain constantly joined above. even when she [i.e, nukva, the ephod] descends below afterwards, part of her remains above, as it is written, gyour word, o g-d, forever stands in heaven. h8 here we are taught that even when one is involved in expressing and transmitting the divine inspiration to the world, he must remain ganchored h above; part of him must always retain consciousness of the original, pristine inspiration. this way, he will maintain balance and not lose sight of his goals while involved in the exigencies of translating the inspiration to others. this, as

lose sight of his goals while involved in the exigencies of translating the inspiration to others. this, as we mentioned in the comments to parashat mishpatim, is an all-toocommon pitfall. a common appellate for the sefirah of malchut is gthe word of g-d, h since, as we said above, malchut is the force of expression of the inspiration of z feir anpin. the verse, gyour word, o g-d, forever stands in heaven, h thus means mystically that some aspect of malchut remains always anchored above, even as it descends to earth to rectify and elevate it. therefore, the numerical value of ephod [alef-pei-dalet] is 85, the numerical value of the name elokim [plus 1, which signifies nukva. when ephod is spelled fully [i.e, with the vav: alef-pei-vav-dalet, its numerical value is 91, that of the combined

lesh is rendered capable of being absorbed into spirituality through being eaten by the jew. the arizal now turns the discussion to the subject of the birds. now, it is the angels that issue from the yesod of z feir anpin of atzilut. these [angels] are the [spiritual] birds that derive from this level. as it is said of [the the arizal on parashat shemini 441 angel] gabriel, gand the bird will fly in heaven. h2 in contrast, physical birds derive from yesod of z feir anpin of [the three lower worlds] beirah, yetzirah, and asiyah. whereas the physical fish and locusts derive from yesod of z feir anpin of atzilut, the fowl derive only from the projection of this level onto the lower spiritual worlds. the difference between atzilut and the three subsequent worlds is that the pervading conscious

ical significance of caleb, the son of yefuneh. it could well be that they are both incarnations of the same soul. the numerical value of caleb is exactly 52: kaf-lamed-beit= 20+ 30+ 2= 52. know that the soul of caleb originated in that of eliezer, the servant of abraham, for eliezer left the curse of gcursed be canaan h2 when laban said to him gcome, o blessed of g-d. h had this not been decreed in heaven, it would not have been recorded in the torah. at this point [eliezer] became blessed. eliezer was a descendant of canaan, the fourth son of noah fs son ham. noah cursed canaan after ham castrated noah. in the same episode, noah blessed his son shem: gblessed be g-d, the g-d of shem. h abraham sent eliezer to his nephew, bethuel, to find a match for his son, isaac. we are told that eliez

of gevurah of the five sefirot of chesed, gevurah, tiferet, netzach, and hod descend into yesod and from there are passed to malchut, this being how the partzuf of nukva is constructed. in the verses gto you, o g-d, is the greatness, and the power [gevurah, and the beauty [tiferet, and the eternity [netzach, and the glory 7 psalms 82:1. the arizal on parashat matot 653 [hod. for all [kol] that is in heaven and on earth [is yours. yours, o g-d, is the kingship [mamlachah, from malchut] c, h8 the word gall h [kol] signifies yesod. this is because, as we said, yesod coalesces the flow of the preceding five sefirot, in our case the sub-sefirot of gevurah within them. the numerical value of this word [kuflamed] is 50. this alludes to the sub-division of these 5 states of gevurah each into a ful

it has no need to be garbed in it at all. this refers to the midrashic account of how, when moses ascended to heaven to receive the torah from g-d, the angels protested, saying, gwhat is man, that you are mindful of him, or the son of man [i.e, moses] that you consider him? h3 meaning, the torah is so sublime and spiritual; why are you giving it to mortal man? rather, gkeep your glory [the torah] in heaven. h g-d turned to moses, telling him to answer the angels. he noted that the torah is full of commandments and moral instructions that cannot apply to angels. here, the arizal says that the angels, so to speak, were fully aware of this, and all they requested was that the inner dimension of the torah, the kabbalah, remain in heaven, since it describes the workings of heaven and cannot be

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

idate is well in the hall, these three officers stand before him in friangular formation, and sentinel is behind him. the offrcers then say their words in turn. heg inheritor of a dying world, arise and enter the darkness. st01 the mother of darkness hath blinded him with her hair. dad the father of darkness hath hidden him under his wings. hiero his limbs are still weary from the wars which were in heaven. kern unpurified and unconsecrated, thou canst not enter our sacred hall. stolistes comes fomard and dipping his thumb in the lustral water, makes with it a cross on the candidate's brow and sprinkles him three times, saying: st01 i purify thee with water <21> dadouchos comes fonuard and makes a cross over candidate with his censer, and waving it three times, says: dad i consecrate thee

t of iron and part of clay, and brake them to pieces. then was the iron, the clay, the brass, the silver and the gold broken to pieces together and became like the chaff of the summer threshing floors; and the wind carried them away and no place was found for them; and the stone that smote the image became a great mountain and filled the whole earth. thou, 0 king, art a king of kings, for the god in heaven hath given unto thee (makes qabalistic cross) the kingdom, the power and the glory! thou art this head of gold (to phil) thou art this head of gold! thy head represents in thee the dominion of the divine ruling over the rest of the body. the silver is the world of the heart, the brass is the material passion, the iron is the firm purpose, and the feet, part of iron and part of clay, are

u dost what thou wilt with thy mighty arm, and none can escape from thee. thou alone helpest in their necessity the humble, the meek-hearted and the poor, who submit themselves unto thee; and whosoever humbleth himself in dust and ashes before thee, unto such an <209> one thou art propitious. who should not praise thee, then, 0 lord of the universe, unto whom there is none like? whose dwelling is in heaven, and in every virtuous and god-fearing heart. 0 god the vast one, thou art in all things. 0 nature, thou self from nothing. for what else can i call thee? in myself i am nothing. in thee i am self, and exist in thy selfhood from nothing. live thou in me, and bring me unto that self which is in thee. amen. let the hands of the aspirant be unbound. this is done, aspirant remains kneeling

myself in the presence of the divine one, and of the great avenging angel, hua, and if i fail herein- may my rose be disintegrated and my power in magic cease. third hands dagger to second adept and holds cup conveniently for him. second dips point of dagger in wine and makes cross on aspirant- on brow, feet, right hand and left hand, and heart, saying (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 <216 (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 (he marks heart in silence)

he scourge of severity, the emblems of those eternal forces betwixt which the equilibrium of the universe dependeth; those forces whose reconcilation is the key of life, whose separation is evil and death. therefore thou art inexcusable, whosoever thou art, that judgest another, for in that thou condemnest another, thou condemnest but thyself. be thou therefore merciful, even as thy father who is in heaven is merchl. remember that tremendous obligation of rectitude and self-sacrifice which thou hast voluntarily taken upon thyself, and tremble thereat. and let the humble prayer of thy heart be "god, be merciul to me a sinner, and keep me in the pathway of truth" third thus, then, did frater n. n. and his companions, having moved <228> aside the circular altar, and having raised the brazen p

sing in darkness. i am the transformer in the midst of the transformation. manifest thou therefore as a tangible body of transformation, for i am the wielder of the forces of the balance. thou hast known me now, 0 form of isis, so pass thou on unto the cubical altar of the universe. pass to east of altar, formulating lsis as standing west in the place of the candidate. and i beheld a great wonder in heaven. a woman clothed with the sun, with the moon at her feet, and on her head was the diadem of the twelve stars. 0 thou queen of love and mercy, thou crowned with the throne, homed as the moon, whose countenance is mild and glowing, hear me, 0 isis, hear and save. isis (vibrate by middle pillar) thou who art in matter manifest, mother, queen, and daughter of the justified one, thee, thee do

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

burning.secretary,4th sign: man was first formed, and then inspired all other things were made in different shapes, butman after god222s image: others with qualities fit for service, but man for dominion. god made thegreat house of the world, and furnished it, then he brought forth the tenant to occupy and possess it.he made the earth for him before his existence, and so he hath prepared a place in heaven for him,while he is yet upon the face of the earth. he hath given him a world for use, a heaven forcontemplation. so man planteth, that from the seed, in due time he may reap, end which it groweth,let us behold the beauties of the firmament, for in any sign there is growing strength. my zodiacalmeasure is that of taurus, the bull: in which are found the glorious pleiades, hyades, orion

xamining the shadow on a paper containing a circle and some linesand measurements.1st astrologer:great is thy power, magnificent star. if by this conjunction i can gain the mastery of itsinterpretation, then will the solution of this problem give me all i crave. catharine de medice youshall be answered, the plottings of yourself and counsellors shall not escape me, else there is noruling divinity in heaven222s astrology. where then will be my reward. i could be foolhardy onwardto claim the second at the throne. one line more and the conjunction is complete. well, i must wait.now, watch the astrolabe. but see, the projection of the spheres on the plane of the meridian, the lineis passed and francis the second, your fate is sealed. again see, by poison to be administered in theear. the secre

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

s created, an impenetrable illusion for the vulgar in their greed of gold, a living language only for the true disciple of hermes. extraordinary fact! among the sacred records of the christians there are two texts which the infallible church makes no claim to understand and has never attempted to expound: these are the prophecy of ezekiel and the apocalypse, two kabalistic keys reserved assuredly in heaven for the commentaries of magian kings, books sealed as with seven seals for faithful believers, yet perfectly plain to an initiated infidel of the occult sciences. there is also another work, but, although it is popular in a sense and may be found everywhere, this is of all most occult and unknown, because it is the key of the rest. it is in public evidence without being known to the publ

and towards heaven and points down with the other to earth, saying: above, immensity: below immensity still! immensity equals immensity. this is true in things seen, as in things unseen. the first letter in the alphabet of the sacred language, aleph, represents a man extending one hand towards heaven and the other to earth. it is an expression of the active principle in everything; it is creation in heaven corresponding to the omnipotence of the word below. this letter is a pantacle in itself that is, a character expressing the universal science. it is supplementary to the sacred signs of the macrocosm and microcosm; it explains the masonic double-triangle and five-pointed blazing star; for the word is one and revelation is one. by endowing man with reason, god gave him speech; and revelat

a second death more appalling than the first, and so they remain in hell, which is rightly and actually eternal; but souls are never precipitated nor even retained despite themselves therein. 16 the doctrine of transcendental magic the three worlds correspond together by means of the thirty-two paths of light, which are as steps of a sacred ladder. every true thought corresponds to a divine grace in heaven and a good work on earth; every grace of god manifests a truth, and produces one or many acts; reciprocally, every act affects a truth or falsehood in the heavens, a grace or a punishment. when a man pronounces the tetragram say the kabalists the nine celestial realms sustain a shock, and then all spirits cry out one upon another: who is it thus disturbing the kingdom of heaven? then doe

being who takes the eternal name in vain, and the accusing word is transmitted from circle to circle, from star to star, and from hierarchy to hierarchy. every utterance possesses three senses, every act has a triple range, every form a triple idea, for the absolute corresponds from world to world by its forms. every determination of human will modifies nature, concerns philosophy and is written in heaven. there are consequently two fatalities, one resulting from the uncreated will in harmony with its proper wisdom, the other from created wills in accordance with the necessity of secondary causes in their correspondence with the first cause. there is hence nothing indifferent in life, and our seeming most simple resolutions do often determine an incalculable series of benefits or evils, a

are sent forth in couples; at the same time certain souls of men are born widowed, for their spouses are held captive by lilith and naemah, queens of the stryges: they are souls condemned to expiate the temerity of a celibate's vow. hence, when a man renounces the love of women from his infancy, he makes the bride who was destined for him a slave to the demons of debauch. souls grow and multiply in heaven, as bodies do upon earth. immaculate souls are the daughters of the kisses of angels. nothing can enter heaven save that which comes from heaven. hence, after death, the divine spirit which animated man ascends by itself above and leaves two corpses below, one upon earth, the other in the atmosphere; one terrestrial and elementary, the other aerial and sidereal, one already inert, the ot

ce placed temporarily at the disposal of evil, even as mortal sin is, to our thinking, the persistence of the will in what is absurd. m. de mirville is therefore a thousand times right, but he is once and one great time wrong. whatsoever is arbitrary must be excluded from the realm of things positive. nothing happens by chance, nor yet by the autocracy of a good or evil will. there are two houses in heaven, and the tribunal of satan is restrained in its extremes by the senate of divine wisdom. 75 xvi r q bewitchments fons oculus fulgur when a man gazes unchastely upon any woman he profanes that woman, said the great master. what is willed with persistence is done. every real will is confirmed by acts; every will confirmed by an act is an action. every action is subject to a judgement, and

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

ization. thus, the word employed by moses, read kabalistically, gives the description and definition of that magical universal agent, represented in all theogonies by the serpent; to this agent the hebrews applied the name of od when it manifested its active force, of ob when it exhibited its passive force, and of aour when it revealed itself wholly in its equilibrated power, as producer of light in heaven and gold among metals. it is therefore that old serpent which encircles the world and places its devouring head beneath the foot of a virgin, the type of initiation .that virgin who presents a little new-born child to the adoration of three magi and 6 the ritual of transcendental magic receives from them, in exchange for this favour, gold, myrrh and frankincense. so does doctrine serve i

ve stated already that these keys, preserved to our own day, but wholly misconstrued, are nothing else than the game of tarot, the antique allegories of which were remarked and appreciated for the first time in the modern world by the learned archaeologist, court de gebelin. the double triangle of solomon is explained by st. john in a remarkable manner. he says, gthere are three which give record in heaven. the father, the word and the holy spirit h; and gthere are three which give testimony on earth. the spirit, the water and the blood. h thus, st. john agrees with the masters of hermetic philosophy, who attribute to their sulphur the name of ether, to their mercury that of philosophical water, and to their salt the qualification of the dragon's blood or menstruum of the earth. blood or s

e are miracles which are impossible even for god, namely, those that involve absurdity. could god be absurd for one instant, neither himself nor the world would be in existence the moment following. to expect from the divine arbiter an effect having a disproportionate cause, or even no cause at all, is what is called tempting god: it is casting one's self into the void. god operates by his works. in heaven by angels and on earth by men. hence, in the circle of angelic action, the angels can perform all that is possible for god, and in the human circle of action men can dispose equally of divine omnipotence. in the heaven of human conceptions it is humanity which creates god, and men think that god has made them in his image because they have made him in theirs. the domain of man is all cor

RUBY TABLET OF SET

eligions and philosophies which look upon the "ego" the self or the individual, with disparagement, and seek conformity of thought and action, and eventual dissolution of the individual essence into that of god.20 such philosophies would include christianity- with a view to a past golden age of blissful innocence in the absence of the pain which self-consciousness produces, and a view to a future in heaven, wherein such a state of innocence may be regained- and buddhism, with its promise of nirvana. many are the religions and philosophies of the righthand path, and many are the other means which humans have devised in their attempts to extinguish this self-consciousness which so afflicts them. drug abuse, alcoholism, and fanaticism of every kind have been employed in this capacity. however

are thou fallen from heaven, o lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations. lucifer is one of the most used names of satan in today's culture. however, it is interesting to note that this is the only passage in the bible that mentions lucifer by name. lucifer is mentioned nowhere else in the bible. the dragon: revelation 12:7 and there was war in heaven: michael and his angels fought against the dragon; and the dragon fought, and his angels. since christian doctrines proclaim that all the evil angels left heaven with lucifer, how is it that their own scripture indicates angels will join with the dragon to fight against michael? for everyone knows departed angels become daemons. so if angels join with the dragon, then this says there are

e tempted you, and labour be in vain. i enjoy this title. it sounds so pleasant to my ears. the tempter, the one who tempts. you could still say no, could you not? and could the tempter be another name for the fishermen of men's souls? does not the fisherman tempt the fish with bait? could the fish choose not to nibble? the accuser of the brethren: revelation 12:10 and i heard a loud voice saying in heaven, now is come salvation, and strength, and the kingdom of jehovah, and the power of his christ: for the accuser of our brethren is cast down, which accuses them before jehovah day and night. makes sense, right? who would accuse those who are of jehovah but satan? one has to wonder what the evangelist really means to communicate, when they accuse their own brethren of sin. the angel of lig

pths in these latter times. satan has mysteries which many will never understand: 2 thessalonians 2:7 for the mystery of iniquity doth already work: only he who letteth will let, until he be taken out of the way. this really says that your knowledge of the l.h.p. will cause you to part with the r.h.p. this parting will be the beginning of your remanifestation. satan will attract 1/3 of the angels in heaven. according to christianity, when lucifer departed heaven 1/3 of the angels left with him. from that time on, those angels were known as demons. in revelation 12:4 (above, it explains that another 1/3 of the remaining 2/3 angels in heaven will join satan. again in revelation 12:7 (above, we find two forces going into battle. this is where 1/3 of the angels in heaven join the departed ange

desire! 15. ye shall be sad thereof. crowley later identified these verses as a reference to the death of his firstborn daughter in 1906. 16. deem not too eagerly to catch the promises; fear not to undergo the curses. ye, even ye, know not this meaning all. 17. fear not at all; fear neither men nor fates, nor gods, nor anything. money fear not, nor laughter of the folk folly, nor any other power in heaven or upon the earth or under the earth. nu is your refuge as hadit your light; and i am the strength, force, vigour, of your arms. 18. mercy let be off: damn them who pity. kill and torture; spare not; be upon them. 19. that stele they shall call the abomination of desolation; count well its name& it shall be to you as 718. after many failures, crowley set down "stele" in greek, which "to

os would again consume all, and existence itself would vanish. such would be supreme and irrevocable disaster, and i marvel, archangel, that thy very arrogance in this matter does not confound thee, for it is no mean proposition that thou would realize. and so i know thee to be diabolus, for thy promise is twofold- to infinite conquest or to eternal ruin. thou art a being beyond god, lucifer, and in heaven thou may not remain, for thou art the only mortal danger to our immortal god. in michael was a deep agony of spirit, for he loved not the choice before him. yet he bowed to the command of masleh and sent his forces against me. and so was called the great seraphic war, which was to threaten the very foundation of the universe. but those who were of the new mind now followed me, and i turn

ore, i shall name thee beelzebub, lord of flies, for thou shalt goad the infant mind to restlessness and invention. of these words i knew little, but there dawned within me a quality which i had not known before- an impulse to become one, apart from and independent of god- and i drifted long in unrest, afflicted by confusion and doubt. and so i was found by michael, who said, blessed angel, where in heaven hast thou found pain, for i perceive thee to be troubled and would tender thee such comfort as is within my power. so i spoke to michael of the visions of lucifer, and i said, before both god and lucifer i have been enthralled, but now i am isolate- apart from either, and i know not what course i am to choose. whereupon the visage of michael grew dark, and he said, this i have long feare

xalted as satan, great enemy of god. for i shall tell thee of thy own inspiration and of the charge which thou hast received. know, then, that when all heaven was shaken with the catastrophe of the seraphic war, only the greatest effort of archangel masleh sufficed to turn back the onslaught of chaos that threatened to engulf all. but when the realm of god was again secure, there was no rejoicing in heaven, for terrible was the toll of the war. as masleh cast round his gaze, his visage grew dark, for the great race had become decimate in number. legions of the creatures of heaven had perished in battle, and half the remainder had turned from heaven to answer the call of lucifer. and all heaven was hushed with grief, for the force of the disaster was all the greater for that reign of peace

ways of the lord god. these words i overheard, for i had been charged by satan to watch the designs of heaven. and i carried them to satan, who returned in great anger, go to gabriel at the barrier between hell and heaven, and bid him bring this message to messiah- that as he endeavors to pervert my gift into the curse of man, so i warn him that man shall destroy him on earth as he shall finally in heaven itself. for messiah knows not this force which he dares to test, and the laws of god shall be as playthings in the hands of the creature he now debases. and thus was decided the meeting of satan and messiah upon earth, which was to determine the future of man. the statement of abaddon i am abaddon the destroyer, daimon of temporal death and life in death, who was formed amidst the fury o

SALMANRUSHDIE THESATANICVERSES

ther had liberated from some old-time plantation boss. it was true love "but i jus get carry away" orphia wailed at gibreel "i always too hasty for sense" one afternoon, during a lull, she had deserted her post and stepped up right in front of him as he leaned and picked teeth, and seeing the look in her eye he put away the pick. after that he came to work with a spring in his step; she, too, was in heaven as she descended each day into the bowels of the earth. their kisses grew longer and more passionate. sometimes she would not detach himself when the buzzer rang for the lift; uriah would have to push her back, with a cry of "cool off, girl, the public" uriah had a vocational attitude to his work. he spoke to her of his pride in his uniform, of his satisfaction at being in the public ser

SATANGEL

es exposed to potential corruption. the most powerful of mystics and magicians have been known to summon the angels of the throne and bind them as magical machines; thus gaining the perfect astral form and the abilities to travel to heaven, hell, through time, space, and the dimensions of para-reality. according to rabbinic scripture, all the hebrew patriarchs joined this order upon their arrival in heaven, although christian theologians obviously disagree on this point. their ruling prince is raphael. see ezekiel 1:13-19. the second circle middle triad the second triad are concerned with the dualistic nature of humanity in seeking the ultimate unity with god. as such they are closer to humanity, and more prone to corruption. in occult lore many are considered to be double agents, appearin

wn by name. in occult lore she is often associated with childbirth, and with escorting the invariably complaining soul from paradise to its reincarnation in the womb of an earthly mother. she/he appears to zacharias to announce the coming of john the baptist, and again in daniel to tell him of the coming of a messiah, a message she repeats to mary in the annunciation. gabri-el lead the second war in heaven and was thus expelled like lucifer, but later forgiven and reinstated. during this time gabriel was replaced by the angel dobiel. rapha-el originally known in chaldea as labbi-el, the name rapha-el means the shining one who heals. in the zohar it is said that he is charged to heal the earth. the earth which furnishes a place for man, whom he also heals of his illnesses. in enoch i he is

will ascend to heaven. above the circumpolar stars i will raise my throne and i will dwell on the mount of council in the back of the north. i will mount the back of a cloud. i will be like unto elyon. according to some versions of this myth, the devil has set himself up in competition to god, and has created his own dark counterpart of heaven within the abyss. according to st. augustine the war in heaven was brought about when god created an order of angels and strengthened them with an act of grace that gave them a profound understanding of the cosmos and their place within it. he then created a second order, but withheld his grace, so giving them the opportunity to sin. this they did, and with enthusiasm. amongst the first order was micha-el, who managed to expel the sinners from heave

l angel carrying a viper in his hand whilst riding backwards on a dragon. tells fortunes, teaches liberal sciences. inspires sloth and idleness. the grimorium verum and grand grimoire make him the great duke of hell. also understood to be the treasurer of hell. also serves as a mentor who inspires newr demons on to greater actions of evil. inspires sloth and idleness amongst humans. his adversary in heaven is st. bartholomew. archdemon corresponding to chesed (mathers, waite. astarte- ashtoreth was originally the creating and destroying goddess of the phonicians and zidonians, assosciated closely with the cult of baal. known to the egyptians as athtar, venus in the morning, in aramaic she is the morning star, as astroarche she is queen of the stars. avnas, amy (58th spirit, goetia. preside

ion, defeating the power of the saints. the antichrist tricks mortals into believing it is the messiah, commanding them to worship its brazen image. at armageddon, the beast 666 and his legions battle against the true christ. beelzebub (rabbinical, from baal-zebub, lord of the opening. chief of all devils (mathew 12:24-27. tutelary god of the philistines (ii kings 1:2. lucifer s closest companion in heaven, now his second in command. tempts men into envy and pride. patron devil of heresy. originally a canaanite deity, whose name may also mean lord of the house. as lord of the flies, his role was perhaps originally that of psychopomp to the dead souls. no less than three of the apostles identify him as incarnate evil and lord of chaos. johann weyer in pseudographica demonica makes him supre

on in the magus, francis barret. carnivean, carniveau. patron devil of lewd and obscene behaviour, who tempts into shamelessness. once a prince of powers, was one of the demons cited as possessing the body of sister seraphica of loudon. invoked during the classical witches black sabbat. carreau. before the fall, a prince of the order of powers. now his job is to harden men s hearts. his adversary in heaven is vincent ferrer. crocell, crocell, crokel procell (goetia, 49th spirit. before the fall, a prince of the order of powers. presides over forty-eight demonic legions. teaches the liberal arts and geometry, makes a noise like rushing water, finds baths, warms water, may make water boil or freeze instantly. choronzon (enochian. the devil of the abyss, daath, who renders the psyche of those

SATANIC BIBLE

ned for man's indulgences. even though times have changed, and always will, man remains basically the same. for two thousand years man has done penance for something he never should have had to feel guilty about in the first place. we are tired of denying ourselves the pleasures of life which we deserve. today, as always, man needs to enjoy himself here and now, instead of waiting for his rewards in heaven. so, why not have a religion based on indulgence? certainly, it is consistent with the nature of the beast. we are no longer supplicating weaklings trembling before an unmerciful "god" who cares not whether we live or die. we are self-respecting, prideful people- we are satanists! hell, the devil, and how to sell your soul satan has certainly been the best friend the church has ever had

SATANIC RITUALS

base, firm and one with the house of joy. my eyes are as a pinnacle that views the scattered multitudes of fools who grope for things celestial; who bow and scrape to wan and sallow gods, the spawn of shallow minded men, forsaking life terrestrial while creeping to their graves. i gaze upon the massive hoards that suffocate, like peter's fish pulled from the lake of life's sweet waters. to perish in heaven's foul vapors shall be their doom! the fate of fools is justice! i am the tempter of life that lurks in every breast and belly; a vibrant, torpid cavern, nectar laden, with sweetest pleasures beckoning. i am a thrusting rod with head of iron, drawing to me myriad nymphs, tumescent in their craving! i am rampant carnal joy, an agent borne of ecstasy's mad flailing! through jagged ice, my

and cthulhu are all honored through bizarre festivals, but their relationship to their followers is invariably that of teacher to students. compare the description of a lovecraftian ceremony to that of a christian mass or a voodoo rite, and it is clear that the element of servility is definitely lacking in the first. lovecraft, like the miltonian satan, chose to reign in hell rather than to serve in heaven. his creatures are never conclusive stereotypes of good or evil; they vacillate constantly between beneficence and cruelty. they respect knowledge, for which the protagonist of each story abandons every prudent restraint critics who consider the old ones as aristotelian elementals-or as a collective influence of malignancy which man must destroy if he is to prevail-suggest a philistine d

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

f magic. in this essay i have however used both forms of the word, in relation to how the relevant satanic group spells the word. initiation during the 13th century a secret religious society known as the luciferans was discovered operating in germany. the luciferans believed that lucifer had been wrongly cast out of heaven but that one day he and his worshippers would resume their rightful place in heaven. during the investigation that ensued, the roman church also discovered an initiation ritual which some of the luciferians confessed to under the threat of death. according to their confessions the new initiate was required to kiss the behind of a toad, after which he was approached by 'a man with black eyes who was pale, emaciated and icy cold'(2) the man, most likely representing the d

hat satanists who perform the black mass hold the christian world-view as their own becomes a fallacy. for the satanist is trying to free him or herself from the christian world-view in virtue of his or her performance of the black mass. for example, in the order of nine angles version of the black mass the christian 'our father' is replaced by the 'satanic our father' thus 'our father which wert in heaven hallowed be thy name in heaven as it is on earth. give us this day our ecstasy and deliver us to evil as well as well as temptation for we are your kingdom for aeons and aeons'(9) whilst this seems to be the central function of the black mass, the order of nine angles also state that if the ritual is performed correctly the energy so raised may be directed by the chief celebrants accordi

SCHEM HA MEPHORESH

me of tetragrammaton most high. 53rd angel name: nangel sign: aries planet: venus degree: 20 25 meaning: caster down of the proud. psalm 119:75: i have known, 0 tetragrammaton that righteous are thy judgements, and in faithfulness hast thou humbled me. 54th angel name: nithael sign: aries planet: venus degree: 25-30 meaning: celestial king. psalm 103:19: tetragrammaton hath established his throne in heaven, and his kingdom ruleth over all. 55th angel name: mibahaih sign: taurus 22 planet: mercury degree: 0-5 meaning: eternal. psalm 102:12: but thou 0 tetragrammaton, shall endure forever, and thy memorial from generation to generation. 56th angel name: puiael sign: taurus planet: mercury degree: 5 10 meaning: supporting all things. psalm 145:14: tetragrammaton upholdeth all those who fall

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

olving an elephant carrying a lotus. following his baptism, jesus spent forty days in the desert resisting temptation from demons. the buddha also struggled with demons and temptation before finally achieving enlightenment. the christian concept of salvation is is rooted in the redemption, or the forgiving of sins that the sacrificial death of christ brought about, and in the form of an afterlife in heaven. in buddhism, such salvation is the attainment of nirvana, a state free of wrong desires. sacred places, objects, and rituals are basic to both religions. pilgrimages to rome or to jerusalem are common for christians, as are such trips to the buddha s birthplace in lumbini, nepal, or to other sites in india for devout buddhists. sacred objects include the bread and wine of the christian

uddha s first teachings after enlightenment. the eight spokes of the wheel stand for each step on the eightfold path. the deer statues symbolize deer park, where the buddha gave his first sermon. christine kolisch/corbis. world religions: almanac 101 buddhism respected and even worshipped trees. they were seen as a symbol of wisdom and immortality. hindu writings describe a divine tree with roots in heaven and branches in the underworld, connecting all beings. for buddhists, the bodhi tree is held to be sacred because the buddha achieved enlightenment after meditating under it. influenced by the existing culture and dominant religion of the time, buddhist followers began to see in the bodhi tree a representation of the buddha and his teachings. the buddhist flag represents all of buddhism

itions. it focuses the mind and prepares it to understand or receive higher forms of knowledge or insight. there are two mahayana deities mahayana buddhists believe in bodhisattvas, figures who have achieved enlightenment but have turned away from nirvana to help others. in mahayana practice, bodhisattvas have become like minor gods and saints. the most powerful of them are awaiting reincarnation in heaven, which is not the same thing as achieving nirvana. mahayana buddhists direct their prayers for assistance to the bodhisattvas. the most popular of the mahayana bodhisattvas is avalokitesvara, a god of compassion or sympathy. able to take any form to help humans, this deity grants requests to people who chant his name. avalokitesvara can be represented as either a man or a woman, and (s)h

that a literal reading of the bible was no longer reasonable. the church s influence over individuals and nations began to weaken. at the same time, however, many new christian denominations appeared, stressing adventist doctrines. these beliefs asserted that the second coming (or advent) of jesus christ was near, that the world would be destroyed, and only the faithful would be with jesus christ in heaven. the north american group jehovah s witnesses is an adventist religion. christianity in the twentieth century christianity continued to grow throughout the twentieth century. the second vatican council (1962 65) was an attempt at reviving catholicism. the council also hoped and worked for closer connections with other christian branches and with judaism. communist governments throughout

million without a clear connection to a larger umbrella group, such as the church of jesus christ of latter-day saints. basic beliefs the central belief in christianity is that jesus is the son of god and the savior of humankind. by believing in jesus s death and resurrection, people 134 world religions: almanac christianity can be saved. their sins can be redeemed, and they can find eternal life in heaven after death. i am the way, jesus said in john 14:16, and the truth, and the life; no one comes to the father, but by me. these words took on new meaning following the death and resurrection of jesus. primary christian doctrines the words of jesus were put down in writing during the century following his death in the first four books of the new testament, called the gospels. in addition t

lvation is the christian concept of the afterlife. although this may vary between denominations and individual christians, the vast majority of christians believe in some kind of heaven, in which believers enjoy the presence of god and the company of other believers after world religions: almanac 135 christianity death. views differ as to whether those of other faiths or those of no faith will be in heaven. concepts of what heaven will be like differ as well. fewer christians believe in the existence of hell, where unbelievers or sinners are punished. there is also no complete agreement as to whether hell is eternal and whether its punishment is spiritual or physical. some christians reject the notion of hell altogether. the third major doctrine of christianity is belief in the trinity. wh

as the lord s prayer. the lord s prayer the lord s prayer is one of the oldest prayers of the christian church. the bible attributes it to jesus himself, who taught it to his disciples. versions of it appear in both the gospels of matthew and luke, and it continues to be used in most christian denominations. most christian authorities consider it a central statement of belief. our father, who art in heaven, hallowed be thy name. thy kingdom come, thy will be done on earth, as it is in heaven. give us this day our daily bread, and forgive us our trespasses; as we forgive those who trespass against us. and lead us not into temptation, but deliver us from evil. world religions: almanac 139 christianity observances and pilgrimages the primary holy days for christianity are christmas (celebrate

gar, dressed in rags and wearing only one boot. then one day lan suddenly disappeared into the clouds as an immortal. li tieguai: he walks with an iron crutch, which was given to him by xi wangmu or by laozi after one of them healed his leg. either xi or laozi then taught li how to become an immortal. lu dongbin: he received a magical sword from a dragon on mount lu. he used it to conceal himself in heaven. lu believes that compassion is the way to achieve perfection. he uses his sword to conquer ignorance and aggression. zhang guolao: he lived during the tang dynasty. zhang is a living form of ancient chaos. zhongli quan: a military leader during the han dynasty, zhongli quan fled to the mountains. daoist saints there instructed him on how to gain immortality. together, xi wang-mu and mu

ch in wittenberg. controversy over the next five years luther grew to believe that the catholic church had become dishonest and overly involved with worldly, rather than spiritual, matters. he also believed that it had gone astray on a number of basic theological principles. the chief point of the church s theology that luther disagreed with was how people achieved salvation, or life after death, in heaven. the catholic church taught that a person could earn a place in heaven in part through good works, but luther believed that this was untrue. based on his reading of the bible, martin luther 226 world religions: biographies the sacred book of christianity, he emphasized justification by grace through faith, often phrased more simply as justification through faith. this doctrine, or princi

SEPHER HA BAHIR

he people saw the voices. 46. one verse states (2 samuel 22:10, he bent the heavens and came down, with gloom under his feet. another verse says (exodus 19:20) and god came down on mount sinai, to the top of the mountain. still another verse, however (exodus 20:22) states from heaven i spoke to you. how is this reconciled? his great fire was on earth, and this was one voice. the other voices were in heaven. it is thus written (deuteronomy 4:36, from the heavens he let you hear his voice, that he might instruct you. and on the earth he showed you his great fire, and his words you heard from the fire. which [fire] was that? it was the great [fire that was on the earth] from where did the speech emanate? from this fire, as it is written, and his words you heard from the fire. 47. what is the

nd parts. but we have said: what does the letter vav resemble? it is alluded to in the verse (psalm 104:5, he spreads out light like a garment. for vav is nothing other than the six directions. he replied: the covenant of circumcision and man s mate are considered as one. his is two hands then make three, his head and body, five, and his two legs make seven. paralleling all these are their powers in heaven. it is thus written (ecclesiastes 7:14, also one opposite the other had god made. these are the days [of the week, as it is written (exodus 31:17, because six days god made the heaven and the earth. the scripture does not say in six days, but rather, six days. this teaches us that each day [of the week] has its own specific power. 83 what is the significance of the nun [in the word ozen?

forms to his right is michael. in the middle is truth. this is uriel, the officer of all the holy forms [in the centre. each officer is over 24 forms. but there is no reckoning of his troops, as it is written (job 25:3, is there a number to his troops? but if so, then there are 72 plus 72 [making a total of 144. he said: this is not the case. for when israel brings a sacrifice before their father in heaven, they are united together. this is the unification of our god. 109. why is this sacrifice called a karban [which means bringing close? because it brings the forms of the holy powers close. it is thus written (ezekiel 37:17, and you shall join one of them to the other, making one stick, and they shall become one in your hands. and why is [the sacrifice] called a pleasant fragrance? fragra

them and he descended [from making the sin offering, the burnt offering, and the peace offerings? did he not already descent? but he descended from making the sin offering, the burnt offering, and the peace offerings, and then aaron raised up his hands to bless the people. what is the meaning of this raising [of hands? it was because he had offered a sacrifice and brought them before their father in heaven, as we have said. those who offer sacrifice must elevate them [and those who] unify them [must] unify them among these. and; what are they? the people, as it is written to the people [this means] for the sake of the people. 124. why are the hands lifted when they are blessed in this manner? it is because the hands have ten fingers, alluding to the ten sephiroth with which heaven and eart

it is thus written (exodus 15:24, and the people complained to moses saying, what shall we drink [the satan] continued to denounce moses until he cried out to god and was answered. what is the meaning of the verse, and he showed him a tree? this teaches us that the tree of life was near the water. the satan came and removed it in order to denounce israel and cause them to sin against their father in heaven [the satan] said to them, are you now then going into the desert? even now [you have nothing] other than bitter water, but this has some benefit, since you can make some use of it. but when you enter the desert, you will not even find [water] with which to wash your hands and face. you will die from hunger and thirst, naked and having nothing. the people came to moses and repeated these

y decrees, and my torahs. what is the meaning of my watch? it refers to what the attribute of kindness said: as long as abraham was in the world, i did not have to do my job. abraham stood there in my place and kept my watch. it is my task to bring merit to the world, and even when people are guilty, i bring them merit. i also bring them back, directing their hearts to do the will of their father in heaven. all this abraham did, as it is written (genesis 21:33, and he planted a tamarisk in beersheba, and he called there in the name of the lord, god of the world. he would share his bread and water with all the people in the world, bringing them merit. seeking to convince them, he would say, whom then are you serving? serve the lord, god of heaven and earth. he would preach to them until the

he woman that you placed with me [gave it to me, and i ate. the blessed holy one said to her, is it not enough that you sinned? but you also caused adam to sin. she replied to him, master of all worlds: the serpent enticed me to sin before you [god] took the three of them, and decreed upon them a sentence of nine curses and death. he then cast the wicked samael and his group from their holy place in heaven. he cut of the feet of the serpent and cursed it more than all the other animals and beasts of the field. he also decreed that it must shed its skin every seven years. samael was punished and made the guardian angel over the wicked esau. in the future, when god uproots the kingdom of edom, he will lower him first. it is thus written (isaiah 24:21, god will punish the host of heights of h

SETH IN THE MAGICKAL TEXTS

9 between these two phrases, we find another iao formula which begins "the great power (dynamis) of heaven, iao iao machael (col. i, 15-16. the name, machael, apparently is to be understood as michael. in an alleged quotation from the gospel according to the hebrews preserved in a coptic translation of a homily attributed to cyril of jerusalem, the angel michael is called a "great power (dynamis) in heaven (e.a. wallis budge, miscellaneous coptic texts, 2 vols, coptic texts v [london 1915, reprinted new york 1977] 1.60. for the assimilation of christ to michael in early christianity, see j. danielou, the theology of jewish christianity, the development of christian doctrine before the council of nicaea i; trans. j.a. baker (london 1964) 121-127 (theologie du judeo-christianisme, histoire d

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

re or have been; for thy whole nature is one fear "fear" cried glyndon, colouring with resentment, and rising to the full height of his stature "fear! and the worst fear, fear of the world's opinion; fear of the nicots and the mervales; fear of thine own impulses when most generous; fear of thine own powers when thy genius is most bold; fear that virtue is not eternal; fear that god does not live in heaven to keep watch on earth; fear, the fear of little men; and that fear is never known to the great" with these words zanoni abruptly left the artist, humbled, bewildered, and not convinced. he remained alone with his thoughts till he was aroused by the striking of the clock; he then suddenly remembered zanoni's prediction of the cardinal's death; and, seized with an intense desire to learn

me has come" said payan "when the safety of the republic demands a complete concentration of its power. these brawlers of the comite du salut public can only destroy; they cannot construct. they hated you, maximilien, from the moment you attempted to replace anarcy by institutions. how they mock at the festival which proclaimed the acknowledgment of a supreme being: they would have no ruler, even in heaven! your clear and vigorous intellect saw that, having wrecked an old world, it became necessary to shape a new one. the first step towards construction must be to destroy the destroyers. while we deliberate, your enemies act. better this very night to attack the handful of gensdarmes that guard them, than to confront the battalions they may raise tomorrow "no" said robespierre, who recoile

visitor, with a slight accent of reproof in the tone of celestial pity "what, with all thy wisdom and thy starry secrets, with all thy empire of the past, and thy visions of the future; what art thou to the all-directing and omniscient? canst thou yet imagine that thy presence on earth can give to the hearts thou lovest the shelter which the humblest take from the wings of the presence that lives in heaven? fear not thou for their future. whether thou live or die, their future is the care of the most high! in the dungeon and on the scaffold looks everlasting the eye of him, tenderer than thou to love, wiser than thou to guide, mightier than thou to save" zanoni bowed his head; and when he looked up again, the last shadow had left his brow. the visitor was gone; but still the glory of his p

SIR WALLIS BUDGE EGYPTIAN MAGIC

ry spirit stretcheth out his hand towards pepi when he cometh forth into heaven from the ladder. pepi hath need neither to 'plough the earth' nor to 'collect the offering; and he hath (need neither to go to the hall which is in annu (heliopolis, nor to the hall of the morning which is in annu; for that which he seeth and that which he p. 54 heareth shall feed him and nourish him when he appeareth in heaven from the ladder. pepi riseth like the uraeus on the forehead of set, and every god and every spirit stretcheth out his hand to pepi on the ladder. pepi hath gathered together his bones, be hath collected his flesh, and he hath gone quickly into heaven by means of the two fingers 1 of the god of the ladder (i.e, horus. elsewhere 2 the gods khonsu, sept, etc, are invoked to bring the ladde

played a p. 91 very important part in the funeral works of the early dynasties; they originally represented the four supports of heaven, but very soon each was regarded as the god of one of the four quarters of the earth, and also of that quarter of the heavens which was above it. as the constant prayer of the deceased was that he should be able to go about wherever he pleased, both on earth and in heaven, it was absolutely necessary for his welfare that he should propitiate these gods and place himself under their protection, which could only be secured by the recital of certain words of power over figures of them, or over jars made to represent them. but of all the egyptians who were skilled in working magic, nectanebus, the last native king of egypt, about b.c. 318, was the chief, if w

athor, and p. 116 both the words and the picture refer to some event in the life of ra, or horus. it is quite evident that the words of power, or charm, uttered by isis-hathor delivered the god out of some trouble, and the idea is that as it delivered the god, and was of benefit to him, even so will it deliver the deceased and be of benefit to him. the words of power read-"o amen, o amen, who art in heaven, turn thy face upon the dead body of thy son, and make him sound and strong in the underworld" and again we are warned that the words are "a great mystery" and that "the eye of no man whatsoever must see it, for it is a thing of abomination for [every man] to know it. hide it, therefore; the book of the lady of the hidden temple is its name" an examination of mummies of the late period s

received mystically by the gods and goddesses whom the figures represented, and in return they would bestow upon the deceased all the offerings or gifts of meat and drink which he would require. moreover "if this be done" we are told "ra shall be a rudder for the deceased, and he shall be a strength protecting him, and he shall make an end of all his enemies for p. 124 him in the underworld, and in heaven, and upon earth, and in every place wherever he may enter" we have seen above, in the description of the amulets which the egyptians used, how both the substance of the amulet and the words which were inscribed upon it possessed magical powers, but we may learn from several instances given in the papyri that the written words alone were sufficient in some cases to produce remarkable effe

e family, and she tried to rekindle the life in horus, but although her heart was full of her knowledge my son remained motionless" meanwhile the folk remarked that the son of the divine mother isis had been protected against his brother set, that the plants among which he had been hidden could not be penetrated by any hostile being, that the words of power of temu, the father of the gods "who is in heaven" should have preserved the life of horus, that set his brother could not possibly have had access to where the child was, who, in any case, had been protected against his wickedness; and at length it was discovered that horus had been stung by a scorpion, and that the reptile "which destroyeth p. 135 the heart" had wounded him, and had probably killed him. at this juncture nephthys arriv

d unknown, the gods even know them not "now isis was a woman who possessed words of power; her heart was wearied with the millions of men, therefore she chose the millions of the gods, but she esteemed more highly the millions of the spirits (khu. and she meditated in her heart, saying 'cannot i by means of the sacred name of god make myself mistress of the earth and become a goddess like unto ra in heaven and upon earth' now behold, each day ra entered at the head of his holy mariners and established himself upon the throne of the two horizons. now the divine one (i.e, ra) had grown old, he dribbled at the mouth, his spittle fell upon the earth, and his slobbering dropped upon the ground. and isis kneaded it with earth in her hand, and formed thereof a sacred serpent in the form of a dart

imeval matter" here, then, we have a proof that the egyptians regarded the creation as the result of the utterance of the name of the god neb-er-tcher or khepera by himself. again, in the story of ra and isis, given in the preceding p. 162 chapter, we have seen that although isis was able to make a serpent and to cause it to bite ra, and to make him very ill, she was powerless to do as she wished in heaven and upon earth until she had persuaded the god to reveal to her his name by which he ruled the universe. in yielding up his name to the goddess he placed himself in her power, and in this example we have a striking instance of the belief that the knowledge of the name of god, or devil, or human being, implied dominion over that being. we have seen elsewhere that ra, the type and symbol o

s to consider these magical ceremonies in which the skill of the magician-priest was exerted to its fullest extent, and with the highest objects, that is to say, to preserve the human body in a mummified condition, and to perform the symbolic acts which would restore its natural functions. when we think of the sublime character of the life which the souls of the blessed dead were believed to lead in heaven with the gods, it is hard to understand why the egyptians took such pains to preserve the physical body from decay. no egyptian who believed his scriptures ever expected that his corruptible body would ascend into heaven and live with the gods, for they declare in no uncertain manner that it remains upon the earth whilst the soul dwells in heaven. but that the preservation of the p. 183

tions and ghosts. according to them a man consisted of a physical body, a shadow, a double, a soul, a heart, a spirit called the khu, a power, a name, and a spiritual body. when the body died the shadow departed from it, and could only be brought back to it by the performance of a mystical ceremony; the double lived in the tomb with the body, and was there visited by the soul whose habitation was in heaven. the soul was, from one aspect, a material thing, and like the ka, or double, was believed to partake of the funeral offerings which were brought to the tomb; one of the chief objects of sepulchral offerings of meat and drink was to keep the double in the tomb and to do away with the necessity of its wandering about outside the tomb in search of food. it is clear from many texts that, un

SOLOMON

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

d when i heard this; and i ordered him to saw up theban [1] marbles. and when he began to saw the marbles, the other demons cried out with a loud voice, howling because of their king beelzeboul [1. we hear of pentelic marble in strabo, but the reference in the text may be to thebes in egypt] 31. but i solomon questioned him, saying "if thou wouldst gain a respite, discourse to me about the things in heaven" and beelzeboul said "hear, o king, if thou burn gum, and incense, and bulb of the sea [1, with nard and saffron, and light seven lamps in an earthquake [2, thou wilt firmly fix thy house. and if, being pure [3, thou light them at dawn in the sun alight, then wilt thou see the heavenly dragons, how they wind themselves along and drag the chariot of the sun [1. perhaps the "sea-bulbs" wer

questioned them and said "who are ye" but they, with one accord, said with one voice [2 "we are of the thirty-three elements of the cosmic ruler of the darkness [3" and the first said "i am deception" the second said "i am strife" the third "i am klothod, which is battle" the fourth "i am jealousy" the fifth "i am power" the sixth "i am error" the seventh "i am the worst of all, and our stars are in heaven. seven stars humble in sheen, and all together. and we are called as it were goddesses. we change our place all and together, and together we live, sometimes in lydia, sometimes in olympus, sometimes in a great mountain [1. the pleiades seem to be referred to. cp. job xxxviii. 31, in the revised version "canst thou bind the cluster of the pleiades" they had a malign influence. the groupi

some untimely disaster or by violence, then we demons transform ourselves in such a way as to appear to men and be worshipped in our human nature" 114. i therefore, having heard this, glorified the lord god, and again i questioned the demon, saying "tell me how ye can ascend into heaven, being demons, and amidst the stars and holy angels intermingle" and he answered "just as things are fulfilled in heaven, so also on earth (are fulfilled) the types [1] of all of them. for there are principalities, authorities, world-rulers [2, and we demons fly about in the air; and we hear the voices of the heavenly beings, and survey all the powers. and as having no ground (basis) on which to alight and rest, we lose strength and fall off like leaves from trees. and men seeing us imagine that the stars

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ere it is or there it is, because the kingdom of god is within you.108 hence it was of little consequence whether such and such a person was further advanced in the spiritual kingdom; what mattered was the shared conviction of belonging to a spiritual kingdom that includes everybody. that spirits are subjected to you is not a cause for you to rejoice; rejoice rather because your names are written in heaven!109 in other words, have faith in the divine and the time will come when you will find it. chapter 7 the miracle of lazarus among the miracles attributed to jesus, a special place must without doubt be accorded to the raising of lazarus, which took place at bethany. everything conspires to give it a unique importance within the new testament. in fact, it is given only in the account of o

in the spirit leads him to a vision of the spiritual sources of reality. these are things still hidden behind the physical processes, but after further physical development they will be manifested in a future, spiritualized condition of the world. the initiate experiences spiritually in the present what will be realized in the course of time to come: and immediately i was in the spirit. and i saw in heaven a throne. and there was one sitting upon the throne, whose appearance was like jasper and carnelian. and there was a rainbow like emerald encircling the throne. also before the throne was what looked like a sea of glass, clear like crystal.135 the images in which the vision is clothed by the seer depict the sources or archetypes of perceptible reality. and in the sphere around the throne

he lower nature triumphs, everything remains dead: the streets of the city are strewn with corpses. but those who overcome their lower nature and awaken the crucified christ to new life hear the proclamation of the angel with the seventh trumpet: the kingdoms of the world have become those of the lord and of his anointed, who will reign from eternity to eternity. 147 upon which, the temple of god in heaven was opened, and the ark of his covenant became visible there. 148 666: the beast and the abyss the initiate s experience brings back in a new form the primaeval struggle between the higher and lower natures. the apocalypse of john 137 on the christian path, everything that the initiates in the older mysteries had to undergo must be recapitulated. as osiris was threatened by the evil typh

tival at new year in ancient babylon. there the initiate-king died and entered the dark interior of the worldmountain, but later returned and ascended the ziggurat, or pyramid with its seven levels, and received cosmic symbols of power. he was identified in the rites with the creator-god marduk, who had also died before defeating the powers of chaos and ascending to his father, the wisdom-god ea, in heaven. on the festival, see henri frankfort, kingship and the gods: a study of ancient near eastern religion as the integration of society and nature (university of chicago, chicago, 1978, ch. 22. the wonderful epic recited on the occasion by the priests is translated in n.k. sandars, poems of heaven and hell from ancient mesopotamia (penguin, new york, 1989. the mystery significance of the ev

christianity in the tradition of paul (steiner, the gospel of st. john, new york, 1962, pp. 34 5. his teachings were presumably given written form much later by his pupils (the notes 229 present texts use late philosophical language and even include a quotation from the fifth-century a.d. neoplatonist proclus) 168. the theme is dealt with in dionysius ecclesiastical hierarchies (which echo those in heaven. he says explicitly that the incarnate son of god is the source and perfection of all hierarchies see andrew louth, denys the areopagite (morehouse, harrisburph1-4 symbolism of the banners r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 as the neophyte goes through his initiation, he is told by the hiereus to make the saluting sign to the banner of the east. the banners change to

SYMBOLISM OF THE BANNERS

wchy hwhy 8 this is the manifestation of the three mother letters in the equilbrium of the hexagram, as could also be seen on the banner of the east with o represented by the red triangle, n by the blue triangle, and m by the golden cross of trapt. a m c in looking at the triangles and the microcosmic and macrocosmic man, see the following "o man, know god and thyself, so thou mayest know what is in heaven and on earth" what god was before the beginning in eternity: what man was before the beginning in eternity: 9 what god was in the beginning \yhla what man was in the beginning: q b p what god is after time: what man is after time: some of the arrangement extracted from the bembine tablet by w. w. westcott. 10 a c b c j b f l k y u x q z w h f r l k p h g i h w d e f y j l k h a l b c f k

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

th and to rebuild it in their image. the prophetic scriptures tell us that this grandiose plan the great work of the illuminati will never fully come to fruition. the kingdom shall not become the province of the rebellious illuminati and their dark, occult master, satan. here is almighty god's glorious declaration of how it all shall end "and the seventh angel sounded: and there were great voices in heaven, saying, the kingdoms of the world are become the kingdoms of our lord, and of his christ, and he shall reign forever and ever. the megalomania and rage of the psychopaths 31 and the nations were angry, and thy wrath is come, and the time of the dead, that they shouldest he judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear t

concealed messages: the importance of hand signs d 49 at left: josephine bonaparte's palm from mlle le normand's les memoires historiques et secrets de l'lmperatrice josephine, paris, 1827. at right: the sabazios hand. bronze symbol of the syncretic jewish mystery cult of sabazios in asia minor. circa first century, c.e (collection of the british museum) rejected truth and was consigned to hell. in heaven, jesus, of course, is believed to sit at the right hand of god, not the left. in ecclesiastes, a book of the old testament in the bible, it is said that "a wise man's heart is at his right hand, but a fool's heart is at his left (eccles. 10:2) witches throughout history have danced in ritual circles to the left, that is, counterclockwise. druid priests do likewise as they dance and march

sacrificed their children in the fire. you'll recall that the prophet elijah brought the message of god's judgement against those who worshipped bloodthirsty baal, who, in reality, is merely an idolatrous representation of satan. yes, baal is the devil. to attempt in vain to combine the name of the true god with that of false gods like baal and on is particularly evil and grievous to the true god in heaven. yet, the mason does exactly this with jahbuhlun and then compounds his grave error by adopting as one of his chief logos the sign of the double-headed eagle (symbolizing one body of god, two heads) the triple tau yet another proof of the deviltry of the jahbuhlun hoax is the symbol of the triple tau, which is the most important symbol of the royal arch degree. made up of three interlink

bosom; and he put his hand into his bosom; and when he took it out, behold his hand was leprous as snow" leprous, indeed, is the hand of the mason who vainly seeks to hide and coverup his fides oath of allegiance to jahbuhlun, his sacred god. but, believe me, there is no relationship of the mason to moses, a prophet of god who loyally worshipped the true i am, the god who reigns for all eternity in heaven. hidden hand of the men of jahbuhlun 59 60 codex magica george washington in a masonic pose. around his neck is the emblem of the moon goddess, feminine complement to the sun god, osiris, secretly worshipped in occult freemasonry. this emblem, combined with the diamond-shaped device just above it, indicates that washington had taken the vow of vengence to all enemies of the order of the

xt) terms the mystery of the balance. it is the secret of the universal equilibrium..such, my brother, is the true word of a master mason; such is the true royal secret, which makes possible, and shall at length make real, the holy empire of true masonic brotherhood.1 ruining god's creation ezekiel 28 tells us that, as first created by god, lucifer was a beautiful creature, one of the most lovely in heaven. his body was not of flesh but was made up of actual gems and jewels. even more fantastic, musical instruments were incorporated into his being. a beauty to behold. but then the deceitful lucifer rebelled, taking down with him one third of the angels. he and they apparently became vile creatures, ugly and deformed, appearing in grotesque forms appropriate to their mental and spiritual de

THE BLACK LODGE

oms of satiety, followed by apparent emotional indifference, and even physical repulsion. if a man is no longer capable of a spontaneous erection at the sight of his wife s naked body, there is not (at least temporarily) sexual love between them. in such circumstances, both should avoid a forced union on the physical plane, even if they esteem and respect each other on other planes "what is bound in heaven must not be sundered on earth" is but half of the idea expressed in this passage of the "gospels. the converse is also true! see al i 41. the subject of love is too complex to be covered in this document. it is taught, step by step, in the grades of the inner circle of h.o.o.r. the theory is revealed priorly, and has even been openly published; but the living experience needed to underst

THE BOOK OF PLEASURE

at any time. we are what we believe and what it implies by a process of time in the conception; creation is caused by this bondage to formula. actions are the expressions of ideas bound up in the belief; they being inherent are obscure, their operation indirect, easily they deceive introspection. fruits of action are two-fold, heaven or hell, their unity or nothingness (purgatory or indifference. in heaven there is desire for women. hell the desire intense. purgatory is expectation delayed. indifference but disappointment till recovery. then verily they are one and the same. the wise pleasure seeker, having realised they are "different degrees of desire" and never desirable, gives up both virtue and vice and becomes a kiaist. riding the shark of his desire he crosses the ocean of the dual

ntation of imbecility. as a 9 virtue in the idea to maximize pleasure cheaply, remit your sins and excuse them-is but ceremonial, the expression of puppetry to the governing fear. yes! what you have ordained in your religiousness, is your very rack, imagined though it be! the prospect is not pleasant; you have taught yourself! it has become inborn and your body is sensitive. 0: that god is always in heaven or that the almighty inconceivable emanates its conception or negation-commits suicide, etc. some praise the idea of faith. to believe that they are gods (or anything else) would make them such-proving by all they do, to be full of its non-belief. better is it to admit incapacity or insignificance, than reinforce it by faith; since the superficial "protects" but does not change the vital

ssatisfaction. you are ever what you were but you may be so in a different form! a person or a nation, however vain or content, falls immediately into unknown and inevitable desire, consuming him little by little through those conditions- any condition! the mind becomes firm in desire by desire as devotion, but when realized is it then eternally desirable (or even for a period of a million years. in heaven shall be fettered thy foot! therefore remove the conception that desire is pure, or impure, or has completion- remove it by the "neither-neither" even whether the desire is for the exhasustion of desire by the "neither-neither" or for realization in a wife- it is desire- its unending evolution. therefore remove desire in any form by the "neither-neither" remove the illusion that there is

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

nd have not laid up treasure in their youth lie like wornout bows, sighing after the past (dhammapada 155:56) the counsel of the buddha is quite similar to the words of jesus in matthew 6:19 21 when he admonished those who would follow him not to expend their energies accumulating treasures on earth where moth and rust consume and where thieves break in and steal, but lay up for yourself treasure in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. for where your treasure is, there will your heart be also. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 6 afterlife mysteries whena son of the buddha fulfills his course, in the world to come, he becomes buddha. dharma is the path to the goal of nirvana, which i

ng deeper gaster, theodor h, ed. the new golden bough. new york: criterion books, 1959. larousse dictionary of beliefs and religions. new york: larousse, 1994. osiris: death and resurrection osiris was called lord of lords, king of kings, and god of gods by the egyptians. according to the scholar e. a. w. budge [osiris] was the god-man who suffered, and died, and rose again, and reigned eternally in heaven. they [the egyptians] believed that they would inherit eternal life, just as he had done. the ancient myths proclaim that osiris first received renown as a peaceful leader of a higher culture in the eastern delta, then as a powerful ruler over all the delta, a veritable god of the nile and its vegetation, growth, life, and culture. he was the husband of isis, goddess of enchantment and m

oms of the world. but rising out of the abyss to block christ s triumph at armageddon is a monstrous army of demons, some resembling locusts and scorpions, others a repulsive mixture of humans, horses, and lions. these demons are soon joined by 200,000 serpentine-leonine horsemen capable of belching fire, smoke, and brimstone. led by satan, the once-trusted angel who led the rebellion against god in heaven, the prince of the world sets his legions upon the faithful to make their lives as miserable as possible in the end time. to make matters even more complex for those who serve god, the antichrist appears on the scene pretending to be the lamb, the messiah. john the revelator is told that this man, this beast in lamb s clothing, can be recognized by a name, the letters of which, when rega

ristians worldwide the perfect prayer is the one that jesus (c. 6 b.c.e. c. 30 c.e) gave to his apostles and which has been known for centuries as the lord s prayer: and as [jesus] was praying in a certain place, when he ceased, one of his disciples said unto him, lord, teach us to pray as john [the baptist] also taught his disciples. and he said unto them, when ye pray, say, our father which art in heaven, hallowed be thy name. thy kingdom come. thy will be done, as in heaven, so on earth. give us this day our daily bread. and forgive us our sins; for we also forgive everyone that is indebted to us. and lead us not into temptation; but deliver us from evil (luke 11: 1 4, king james version [matthew 6:13 adds: for thine is the kingdom and the power and the glory, forever. amen] the lord s

ns who believe in the rapture maintain that it was jesus (c. 6 b.c.e. c. 30 c.e) himself who established the format for such an event in the end times: immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken. and then shall appear the sign of the son of man in heaven and then shall all the tribes of the earth mourn, and they shall see the son of man coming in the clouds of heaven with power and great glory. and he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other (matthew 24:29 31, king james version. in mark 13:24 27, the prediction of jesus concer

igions and cults 263 osiris, god of the underworld, is considered to be a symbol of resurrection (archive photos, inc) osiris became known as the lord of the death or lord of the west, referring to his mastery over all those who had traveled west into the sunset of death. according to the scholar e. a. w. budge [osiris] was the god-man who suffered, and died, and rose again, and reigned eternally in heaven. they [the egyptians] believed that they would inherit eternal life, just as he had done. when an ancient egyptian died, the deceased expected to appear before osiris, who would be sitting upon his throne, waiting to pass judgment on him or her. the deceased would be led into a room by the jackal-headed god anubis, followed by the goddess isis, the divine enchantress, representing life

pit shall overcome them and kill them. and their dead bodies shall lie in the street of the great city three days and a half. and after three days and a half the spirit of life from god entered them and they stood upon their feet and they heard a great voice from heaven saying to them, come up hither. and they ascended to heaven in a cloud and the remnant were affrighted and gave glory to the god in heaven. it has long been one of the major tenets of christianity that if one aspires to a higher level beyond death, one will achieve such a state in spirit form, not in the physical body. however, bo and peep insisted that spiritual seekers must begin their butterfly-like apprenticeship by leaving the ways of their human caterpillar family and friends behind and attain the higher level in an a

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ion over their four-legged companions, holmes s extensive research enabled her to answer at last her mother s oft-posed query, do dogs go to heaven? in the affirmative. janice gray kolb, author of compassion for all creatures, says that she had been taught since childhood that her beloved pets did not have souls. today, however, she states that she has a firm conviction that there will be animals in heaven. once i had this inner conviction from the holy spirit that animals and all god s creatures do inhabit heaven with us, then i could never believe otherwise, she writes. it was irrevocable! no matter what anyone else may argue, i cannot be shaken on this. as a student of the bible, kolb states that god created humans out of the ground, and he created animals out of the ground. the new ame

out, means to make holy, sanctify, to invoke divine favor upon, to honor as holy. god blessed his creation of man and woman, and thereby granted them a soul. why else would god have blessed the animals if it were not to bestow a soul upon them? in july 2001, abc news and beliefnet released the result of their poll of americans regarding the question of whether pets would one day meet their owners in heaven. fortyseven percent of pet owners declared their belief that they would be reunited with their beloved animals in heaven; 35 percent of pet owners said heaven was reserved for humans; 48 percent of those respondents who did not own pets believed heaven was off-limits for animals; and about 17 percent said that they would reserve judgment until they themselves walked through the pearly ga

ifer. these fallen angels, cast from their heavenly abode, took up new residences in the forests, mountains, and lakes of earth. as fallen angels, they now existed in a much-diminished capacity, but still possessed more than enough power to be deemed supernatural by the human inhabitants of the planet. in a variation of that account of the fairies origin, other scholars contend that after the war in heaven, the dispossessed angels materialized on earth and assumed physical bodies similar to those of humans those beings declared a little lower than the angels. eventually, these paraphysical beings took humans as mates, thereby breeding a hybrid species of entities betwixt man and angel. william shakespeare (1564 1616) made fairies famous in a number of his masterworks. he is largely respons

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

volution of magical practices: 1) a representation of a person or thing can be made to affect the person or thing it depicts. 2) once objects have been in touch with each other they continue to influence one another even at great distances. 3) an unseen world of spirit forces may be invoked to fulfill the magician fs will. 4) as above, so it is below; as within, so it is without. there is nothing in heaven or in earth that is not also in humankind. primitive animism, such as imitating the animal of the hunt through preparatory dance, cutting off a bit of an enemy fs hair or clothing to be used in a charm against him, and invoking evil spirits to cause destruction to competing villages, eventually gained a higher level of sophistication and evolved into more formal religious practices and t

he transcendent powers of the material and immaterial dominions that could transmute base metals into gold and transform the baser human instincts into a purity of spirit. although the church had issued many canons forbidding the clergy to practice magic and commanding them to teach their parishioners that the teachings of christ were all that was necessary to achieve peace on earth and salvation in heaven, it had taken little real action against those learned men practicing magic or the common folk practicing witchcraft other than an occasional excommunication or expulsion from the congregation. organized persecution of magicians or witches was practically unknown. in 906, abbot regino of prum recognized that earlier canon laws had done little to eradicate the practices of magic and wizar

ed a different course when he upset members of the church hierarchy for espousing doctrines quite contrary to those endorsed by the papacy. for one thing, father constant felt that somewhere along the ages the theologians of the church had confused lucifer, the bearer of light, with satan, the prince of darkness, and had judged him unfairly. such a liberal attitude to the angel who led the revolt in heaven did not sit at all well with his superiors, and father constant was expelled from the church. for many years after his expulsion from the roman catholic church, father constant appears to have traveled throughout france and other european nations rather anonymously, and little is known of those years in which he lived in obscurity, collecting his thoughts, forming his political and spiri

urns the ship fs wheel to bring the vessel into accord with the compass, so the individual fs free will must bring the vessel of his or her life into accord with the findings of astrology, if he or she is to benefit from them. by placing each individual at the center of the zodiac, astrology affirms that person fs rightful place at the hub of the wheel of life, and it maintains that there is more in heaven and earth than is conceived of through various philosophies of the five senses. modern astrology recognizes that human beings were not created to be mindless marionettes able to move and act only through the remote direction of forces they cannot comprehend, much less influence. at the same time astrology requires its adherents to accept responsibility for themselves and for their action

kabballah was the spiritual ancestor of the philosophy of the tarot. perceives as best providing him or her with a window to the querent fs future. here are some basic meanings of the individual cards in the major arcana: the juggler or magician (arcanum one) stands with one hand raised to heaven and the other pointing to earth, thereby confirming the teaching of hermes trismegistus that what is in heaven is like what is below, that the little world (microcosm) within a human being contains the elements of the universe (macrocosm, and that the study of humankind can lead the adept to an understanding of all creation. the number one signifies the first principle, unity, and in every religion it is the number representing the divine being. one is also the number of the soul of nature, the s

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

THE GOD OF THE WITCHES

ed to trust in god who left themmiserable in the world, and neither he nor his son jesus christ ever appeared to them when they called onthem, as he had, who would not cheat them. this was undoubtedly the great appeal of the old religion; thegod was there present with his worshippers, they could see him, they could speak to him as friend to friend,whereas the christian god was unseen and far away in heaven, and the petitioner could never be sure that hisprayer would reach the divine ear.the main part of the religious rite was a ceremony comparable with the mass. it must, however, be noted thatthis rite was not in any way an attempt to represent the last supper as described in the gospels, except that itincluded the distribution of bread and wine; therefore cotton mather is wrong when he sa

THE HOLY ROSARY OF THE BRETHREN

the universe in latin. the lord s prayer in latin: pater noster, qui es in caelis, sanctificetur nomen tuum. adveniat regnum tuum. fiat voluntas tua, sicut in caelo, et in terra. panem nostrum quotidianum da nobis hodie. et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. et ne nos inducas in tentationem: sed libera nos a malo. amen. the lord s prayer our father, who art in heaven, hallowed be thy name. thy kingdom come. thy will be done, on earth as it is in heaven. give us this day, our daily bread. and forgive us our trespasses, as we forgive those who trespass against us. and lead us not into temptation, but deliver us from evil. the hail mary 10 hail mary full of grace, the lord is with thee. blessed art thou among women, and blessed is the fruit of thy womb

THE KEY TO THE MYSTERIES

ctangular frame is broken at the bottom to admit crude hebrew letters, evidently yod-shin-heh-vau- heh or something similar with the doubt being on the hb:heh 's looking like hb:chet 's. below this is what appears to be gr:omicron-tau-iota omicron-delta epsilon-delta-iota-nu, but the poor penmanship makes certain identification impossible. the entire figure gives the impression of a man with head in heaven and feet on earth. religion is patient- the religion of great thinkers and of martyrs. it is benevolent like christ and the apostles, like vincent de paul, and like fenelon. it envies not either the dignities or the goods of the earth. 74 it is the religion of the fathers of the desert, of st. francis, and of st. bruno, of the sisters of charity, and of the brothers of saint- jean-de- di

prophet, the fatalist mohammed, the enemy of progress and of liberty. nevertheless, do not let us take away from mohammed the 84 glory of having proclaimed the unity of god among the idolatrous arabs. there are pure and sublime pages in the qur'an. in reading those pages, one may say with the children of ishmael "there is no other god but god, and mohammed is his prophet" there are three thrones in heaven for the three prophets of the nations; but, at the end of time, mohammed will be replaced by elias. the mussulmans do not reproach the christians; they insult them. they call them infidels and "giaours" that is to say, dogs. we have nothing to reply to them. one must not refute the turks and the arabs; one must instruct and civilize them. remain dissident christians, that is to say, thos

you, walking! dreamer of eternity, you have disdained earth too much; your feet are benumbed. faith. i make my children carry me. science. they are the blind carrying the blind; beware of precipices! faith. no, my children are by no means blind; on the contrary, they enjoy twofold sight: they see, by thine eyes, what thou canst show them upon earth, and they contemplate, by mine, what i show them in heaven. science. what does reason think of it? reason. i think, my dear teachers, that you illustrate a touching fable, that of the blind man and the paralytic. science reproaches faith with not knowing how to walk upon the earth, and faith says that science sees nothing of her aspirations and of eternity in the sky. instead of quarrelling, science and faith ought to unite; let science carry fa

mory makes us shudder even now. 205 god and the devil are the ideals of absolute good and evil. but man never conceives absolute evil, save as a false idea of good. good only can be absolute; and evil is only relative to our ignorance, and to our errors. every man, in order to be a god, first makes himself a devil; but as the law of solidarity is universal, the hierarchy exists in hell as it does in heaven. a wicked man will always find one more wicked than himself to do him harm; and when the evil is at its climax, it must cease, for it could only continue by the annihilation of being, which is impossible. then the man-devils, at the end of their resources, fall once more under the empire of the god-men, and are saved by those whom one at first thought their victims; but the man who striv

that the affections will not be commanded, that faith is not possible for all, that one does not re-make one's own character. all these assertions are true only for the idle or the perverse. one can make one's self faithful, pious, loving, devoted, when one wishes sincerely to be so. one can give to one's spirit the calm of justness, as to one's will the almighty power of justice. once can reign in heaven by virtue of faith, on earth by virtue of science. the man who knows how to command himself is king of all nature. 269 we are going to state forthwith, in this last book, by what means the true initiates have made themselves the masters of life, how they have overcome sorrow and death; how they work upon themselves and others the transformation of proteus; how they exercise the divining

nd i wish it no more; i was dead and i am alive" the father of the prodigal son has killed the fatted calf because his son has returned. what can he do? tears and embarrassment, no doubt! but above all joy! there is only one sad thing in the world, and that is sin and folly. since we are delivered, let us laugh and shout for joy, for we are saved, and all those who loved us in their lives rejoice in heaven! we all bear within ourselves a principle of death and a principle of immortality. death is the beast, and the beast produces always bestial stupidity. god does not love fools, for his divine spirit is called the spirit of intelligence. stupidity expiates itself by suffering and slavery. the stick is made for beasts. suffering is always a warning. so much the worse for him who does not u

THE MAGICIAN S KABBALAH

reative spark of chockmah, the father, into binah, the mother. thus yesod and binah are linked by the attribution of gabriel "ruler of the waters, the waters being creation (binah) and the unconscious (yesod, their interface being the archetypes. an example of the kabbalistic interpretation of the glorious mysteries is that of the assumption, where the blessed mother is united with her divine son in heaven, which can be taken as the mystics raising of his awareness (tiphareth, vau, the son) to transcendent universal understanding (binah. indeed, the five glorious mysteries can be taken as a symbolic representation of the mystical ascent from tiphareth (the first mystery of resurrection) through the upper sephiroth to kether (the fifth mystery of coronation. binah means "understanding, and

THE MARTINIST OPERATIVE GENERAL RITUAL

ign of tau upon his forehead with his index, middle finger and thumb joined together, a cross+ or x, the cursive signs of the hebrew tau from the first centuries of our era as well as before. he then continues to pray: o lord, thou who hast arranged the ministry of angels and men in an admirable order for this, cause, o lord of mercy, that our terrestrial life be protected by those who serve thee in heaven. 27 by ieshouah, our lord, amen. operator meditates awhile and then prays for the salvation of the prevaricated spirits: o god almighty, the eternal rewarder, we beseech and implore of thee, not thy justice but thy mercy for all spirits who have prevaricated at the beginning. make, o lord of mercy, a ray of thine divine light finally awake in their essence a sorrowful and sincere repenta

THE MIDDLE PILLAR

figure 14, p. 198) the stauros kabalistikos perform the greek qabalistic cross as given in the preceding ritual. the flaming crosses face east. use dagger or the index finger of the right hand to trace a large cross. thrust the dagger tip or index finger through the center of the cross and intone "pater hamon ho en tois ouranois (pronounced "pah-ter hay-mon ho en toh-ees 00-ran-oh-ees "our father in heaven who art in the heavenu-ila p qpov o ev o t qo upavotq. go to the south and draw the cross again. thrust through the center of the figure and vibrate "ho kyrios meta sou (pronounced "hoh-kree-os meh-tah soo "the lord is with theeu--o kuptoq psta oou. go to the west and draw the cross. charge the figure with "oudeis erchetai pros ton patera ei me di emou (pronounced "00-days er-che-tai pro

THE NECRONOMICON SIMON VERSION

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

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

l blast, herald of the baneful storm an evil blast, forerunner of the baneful storm they are mighty children, ancient ones heralds of pestilence throne-bearers of ninnkigal they are the flood which rusheth through the land seven gods of the broad heavens seven gods of the broad earth seven ancient ones are they seven gods of might seven evil gods seven evil demons seven demons of oppression seven in heaven seven on earth utug xul ala xul gidim xul mulla xul dingir xul masqim xul zi anna kanpa! zi kia kanpa zi dingir enlil la lugal kurkur ra ge kanpa! zi dingir ninlil la nin kurkur ra ge kanpa! zi dingir ninib ibila esharra ge kanpa! zi dingir ninni nin kurkur ra ge kanpa! zi dingir a nunna dingir galgalla e ne kanpa! zi dingir anna kanpa! zi dingir kia kanpa! bababararara ante maldada! bab

childbirth the spirit of the woman that hath dies, weeping with a babe at the breast the spirit of an evil man one that haunteth the streets or one that haunteth the bed. they are seven! seven are they! those seven were born in the mountains of mashu called magick they dwell within the caverns of the earth amid the desolate places of the earth they live amid the places between the places unknown in heaven and in earth they are arrayed in terror among the elder gods there is no knowledge of them they have no name not in heaven nor on earth they ride over the mountain of sunset and on the mountain of dawn they cry through the caverns of the earth they creep amid the desolate places of the earth they lie nowhere are they known not in heaven nor in the earth are they discovered for their plac

heir words are never written down, it is said. but there are. and they are prayers of emptiness and darkness, which rob the spirit. hymn to the ancient ones they are lying down, the great old ones. the bolts are fallen and the fastenings are placed. the crowds are quiet and the people are quiet. the elder gods of the land the elder goddesses of the land shammash sin adad ishtar have gone to sleep in heaven. they are not pronouncing judgements. they are no deciding decisions. veiled is the night. the temple and the most holy places are quiet and dark. the judge of truth the father of the fatherless shammash has gone to his chamber. o ancient ones! gods of the night! azabua! iak sakkak! kutulu! ninnghizhidda! o bright one, gibil! o warrior, irra! seven stars of seven powers! ever-shining sta

THE ROSICRUCIAN MANIFESTOS

s present to make rehearsal of it, till a more fit time. at this 23 time it is enough for those which do not despise our declaration, having therefore briefly touched it, thereby to prepare the way for their acquaintance and friendship with us. yet to whom it is permitted that he may see, and for his instruction use, those great letters and characters which the lord god hath written and imprinted in heaven and earth s edifice, through the alteration of government, which hath been from time to time altered and reviewed, the same is already (although as yet unknown to himself) ours. and as we know he will not despise our inviting and calling, so none shall fear any deceit, for we promise and openly say, that no man s uprightness and hopes shall deceive him, whosoever shall make himself known

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

mble house of the heart, wherein our god is born, whose name is ineffable, a crown of glory, exalted forever above the balance of righteousness and truth. t.a.r.o. as author of the following essay to you my readers, i can but say with the four beasts of the apocalypse: gcome and see. h gbehold the lion c hath prevailed to open the book and to loose the seven seals thereof. h for until now gno man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. h yet through the astrolabe of his mind and in the alembic of his heart aleister crowley has opened the book, breaking not only the first six seals, but the seventh also. for those who read and understand, the heavens shall depart as a scroll, and the stars shall fall, and the mountains be moved o

but the great human masses will let the kingdom of god go to the devil, if a pretty pair of lips is in question. not for long in any case can we change our natures, as the anchorites of the libyan deserts only too fearfully proved; boiling with carnalities they feared to see their own mothers, and were even forbidden to keep in their possession animals of the female sex. o stylites! they are now in heaven! how we clave together! how we strained caresses! how the swooning limbs sank fainting on the sward! for the fiery dart raged fiercer; in excesses long restrained, it cried, gbehold i am the lord! h *the temple of the holy ghost, vol. i, p. 173. such is the ultimate end of platonic love. that it has many noble forms, that it sprang from the true abhorrence of the vile, cannot be denied;

r these; a harp-resounding heaven for those *songs of the spirit, vol. i, p. 43. the primary object of existence is to keep alive, and all heavens, hells, paradises, gehennas, valhallas, nirvanas, and other abodes of the dead, have never for long exercised such a superabundance of power as to crush and extinguish the flaming desire for existence. the fools having devised god with jam for the good in heaven, were not long in devising satan with a pickled birch for the naughty in hell. those who were not fools and who found their bread unpalatably dry, found that butter could be supplied free of cost by literally doing nothing. anyone familiar with a native city in india is aware of the vast hordes of indolent fakirs who practically do nothing except stand still and gaze vacantly into the cl

h babylonian and egyptian thought, hindu mythology, and the philosophy of the vedas and upanishads; its conception of the supreme god was ineffable, for he bore neither name nor attribute, being beyond the power of human conception. over the face of the whole world we find earnest thought arriving at or towards such a conclusion. in ancient china we hear lao-tze declaring: gwhat is there superior in heaven and earth, and from which heaven and earth sprung? nay, what is there superior to space and which moves in space? the great tao is the parent of space, and space is the parent of heaven and earth, and heaven and earth produced men and things c h a similar conception of the wisdom is held in the chaldaic, memrah; in the vach, or word, of the rig veda; in the honover or word, of the zend a

hended at once] thus in the comprehension of crowleyanity space seems ganima, h time gratio. h *angelus silesius also beautifully shows how time and space are but inverse measures of the force of the soul, in the cherubic wanderer, where he writes: rise above space and time, and thou canst be at any moment in eternity. sit in the centre, and thou seest at once, what is, what was; all here and all in heaven. i am as great as god, and he as small as i; he cannot me surpass, or i beneath him lie. self is surpassed by self-annihilation; the nearer nothing, so much more divine. who is as though he were not. ne fer had been. that man, oh joy! is made god absolute. buddhism as regards the beginning of all things the buddhist is discreetly silent, he (as crowley says) neither prevaricates like the

f young lions. or a burning bush. or a flaming chariot. or a still small voice, and joining myself to god i become one spirit with him. as *1. deus est sphara intelligibilis, cujus centrum est ubique et circumferentia nusquam. st. bonaventura *2. bug has the same etymology as bogey, bogle, bogus, which is derived from welsh bwg, a hobgoblin, a spectre, a spirit *3. man i wouldst thou look on god, in heaven or while yet here, thy heart must first of all become a mirror clear. angelus silesius, the cherubic wanderer. o night! fade, love! fade, light! i pass beyond life fs law. i melt as snow; as ice i thaw; as mist i dissipate: i am borne, i draw through chasms on the mountains: stormy gusts of ancient sorrows and forgotten lusts bear me along: they touch me not: i waste. the memory of long

whole world of internal madness, an authentic demon-empire; out of which, indeed, his world of wisdom has been creatively built together, and now rests there, as on its dark foundations does a habitable flowery earth-rind. h .sartor resartus *2. the sword of song, vol. ii, pp. 203-205. this not only carries out the philosophy of fichte, but also that of paracelsus when he said, there is gnothing in heaven or earth which does not exist in man. h in fact this gone pointedness h is the crowning glory of crowleyanity. in the east it is arrived at by meditation, gthe absolute restraint of the mind to the contemplation of a single object, whether gross, fine, or altogether spiritual h* in the west by ceremonial magic *berashith, vol. ii, p. 242. now true magical ceremonial is entirely directed

THE BOOK OF GATES

power of semsu, and the utterances of this great god himself [act as] magical protectors, and perform the slaughters of apep in the tuat, in this circle, in his windings in the sky. whosoever shall make [a copy of] these [pictures] according to the similitudes which are in writing at the northern side of the hidden palace in the tuat, they shall act as magical protectors for him that maketh them in heaven and in earth. and whosoever knoweth them shall be a soul of souls with ra. and whosoever shall make (i.e, recite) the words of power of isis and the words of power of semsu, shall make to be driven back the apep of ra in amentet. whosoever shall do [this] in the hidden palace of the tuat, and whosoever shall do [this] upon earth [the result is] the same. whosoever knoweth this shall be i

and whosoever knoweth them shall be a soul of souls with ra. and whosoever shall make (i.e, recite) the words of power of isis and the words of power of semsu, shall make to be driven back the apep of ra in amentet. whosoever shall do [this] in the hidden palace of the tuat, and whosoever shall do [this] upon earth [the result is] the same. whosoever knoweth this shall be in the boat of ra, both in heaven and upon earth; but he that hath no knowledge of this representation shall not know how to drive back neha-hra (i.e, stinking-face. now the ridge of earth of neha-hra in the tuat is four hundred and fifty cubits in length, and he filleth it with the undulations of his body. the regions which belong to him are made (i.e, kept) for him, and the great god doth not make his way over him when

[ra] when the birth of kheper upon earth is about to take place. whosoever shall make [a copy] of these [representations] according to the figures which are depicted on the east [wall] of the palace of ament in the hidden [places] of the tuat, and whosoever knoweth them shall be in the position of him that divideth his offering, and of him who is a spirit who is suitably equipped [to travel] both in heaven and upon earth, regularly and unceasingly. sebit-neb-uaa-khesef-sebiu-em-pert-f is the name of the hour of the night which guideth this great god in this circle. next: the twelfth hour sacred texts egypt ehh index index previous next p. 38 the twelfth hour. the majesty of this great god taketh up his position in this circle at the limits of the thick darkness, and this great god is born

e of this city [this is] the secret circle of the tuat, wherein this great god is born, when he maketh his appearance in nu, and taketh up his place in the body of nut. whosoever shall make [a copy] of these [representations] according to the figures which are depicted on the east [wall] of the palace of ament of the tuat, they shall be magical protectors to him that knoweth them upon earth, both in heaven and on earth. at this point the light beginneth [to come, and it is the end of the thick darkness which ra travelleth through in amentet, and of the secret matters which this great god performed therein. he who hath no knowledge of the whole) or part) of the secret p. 39 representations of the tuat, shall be condemned to destruction. whosoever shall make [a copy] of these [representation

h those who produce them" ii. the goddess nut, who dwelleth in het-hennu, saith "this [is my] son osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of ra [proceeding] from his body, who loveth him, the lord of crowns, osiris, seti mer-en-ptah" iii. the god seb saith "this [is my] son men-maat-ra, who loveth me. i have given unto him purity upon earth, and glory in heaven, him the osiris, king, the lord of the two lands, men-maat-ra "whose word is maat, the son of ra, the lover of nut, that is to say, seti mer-en-ptah, whose word is maat, before the lords of the tuat" iv. words which are to be said-"o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, the son of ra [proceeding] from his body, that is to say, seti mer-en-ptah, whose word

which opens inwards, is guarded by the serpent standing on his tail, who is called aqebi, and faces outwards. the texts referring to the entrance of ra through this gateway read- p. 103"[when] this god cometh to this gateway, to enter in through this gateway, the gods who are therein acclaim this great god [saying 'let this gateway be unfolded to khuti, and let the doors be opened to him that is in heaven. come then, o thou traveller, who dost journey in amentet' he who is over this door openeth [it] to ra. sa saith unto aqebi 'open thy gate to ra, unfold thy door to khuti. he shall illumine the darkness, and he shall force a way for the light in the habitation which is hidden' this door is closed after the great god hath entered through it, and there is lamentation to those who are in th

d see him, who burn in het-benben (or, the temple of ra, and they come forth to the place where is the body of this god. ra saith unto them-'receive ye my forms, and embrace ye your hidden forms (or, mysteries. ye shall be in het-benben, the place where my body is. the hiddenness which is in you is the hiddenness of the tuat, and cover ye your arms therewith' and they say unto ra-'let thy soul be in heaven, at the head of the horizon, let thy shadow penetrate the hidden place, and let thy body be to the earth; as for the upper regions of the sky we ascribe ra thereto. fulfil thou thyself, and take thou thy place [with] thy body in the tuat' their food consisteth of offerings of every kind whereby souls become content, and offerings are made unto them upon earth by reason of the sight of th

groups, each containing four beings, who are represented in the act of performing various evolutions in the water. these are called herpiu, akiu, nubiu, and khepau, p. 223 which names may be translated "bathers, floaters, swimmers, and divers" p. 224 the first section of this text reads- this great god is towed along by gods of the tuat, and behold, those who tow ra along say "let there be praise in heaven to the soul of ra, and let there be praise on earth to his body, for heaven is made young by means of his soul, and earth is made young by means of his body. hail! we open for thee the hidden place, and we make straight for thee the roads of akert. be thou at peace, o ra, with thy hidden things, o thou who art praised [by] thy secret things in thy forms (or, attributes. hail! we tow thee

r harpoons] into thee, and they shall enchant thee by means of their hail! thou art destroyed, dashed in pieces, and stabbed to death, o serpent sessi "those who are in this scene, and who have their p. 245 spears, keep ward over the rope of ai, and they do not permit this worm to approach the boat of the great god. they pass behind this god upwards. these gods who do battle on behalf of this god in heaven say-(the speech is wanting. click to view gods of the south raising the standard of the south. in the upper register are the following- 1. four gods, who in the place of heads have each a crown of the south, to which is affixed a uraeus, upon his body, and who, aided by a bearded male figure, are engaged in raising up from the ground, by means of a rope, a pole or staff, which is surmoun

THE SECRET RITUALS OF THE OTO

f god that hath not its counterpart in man. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c3.html (7 of 18 [12/28/2001 2:05:41 pm] the secret rituals of the o.t.o. now learn also this, that god is never to be known by thee; for all thou knowest is but thy creation as truly as thou art his. thou knowest him as thou art he. now there are three that bear witness in heaven: the father, the word, and the spirit; and these three are one. and there are three that bear witness on earth; the spirit, the water, and the blood; and these three are one. in that trinity iao, i is the father, a the spirit, o the word; and in this a the spirit, m the water, sh the blood; and in all these are 358, mshich, the messiah, our lord and saviour jesus christ, in his death who

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

THE HOLY BIBLE KING JAMES VERSION

to the lord, lest he break forth upon them. 19:25 so moses went down unto the people, and spake unto them. 20:1 and god spake all these words, saying, 20:2 i [am] the lord thy god, which have brought thee out of the land of egypt, out of the house of bondage. 20:3 thou shalt have no other gods before me. 20:4 thou shalt not make unto thee any graven image, or any likeness [of any thing] that [is] in heaven above, or that [is] in the earth beneath, or that [is] in the water under the earth: 20:5 thou shalt not bow down thyself to them, nor serve them: for i the lord thy god [am] a jealous god, visiting the iniquity of the fathers upon the children unto the third and fourth [generation] of them that hate me; 20:6 and shewing mercy unto thousands of them that love me, and keep my commandments

t time, saying, thine eyes have seen all that the lord your god hath done unto these two kings: so shall the lord do unto all the kingdoms whither thou passest. 3:22 ye shall not fear them: for the lord your god he shall fight for you. 3:23 and i besought the lord at that time, saying, 3:24 o lord god, thou hast begun to shew thy servant thy greatness, and thy mighty hand: for what god [is there] in heaven or in earth, that can do according to thy works, and according to thy might? 3:25 i pray thee, let me go over, and see the good land that [is] beyond jordan, that goodly mountain, and lebanon. 3:26 but the lord was wroth with me for your sakes, and would not hear me: and the lord said unto me, let it suffice thee; speak no more unto me of this matter. 3:27 get thee up into the top of pis

nd because he loved thy fathers, therefore he chose their seed after them, and brought thee out in his sight with his mighty power out of egypt; 4:38 to drive out nations from before thee greater and mightier than thou [art] to bring thee in, to give thee their land [for] an inheritance, as [it is] this day. 4:39 know therefore this day, and consider [it] in thine heart, that the lord he [is] god in heaven above, and upon the earth beneath [there is] none else. 4:40 thou shalt keep therefore his statutes, and his commandments, which i command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong [thy] days upon the earth, which the lord thy god giveth thee, for ever. 4:41 then moses severed three cities on this side jordan toward the s

stood between the lord and you at that time, to shew you the word of the lord: for ye were afraid by reason of the fire, and went not up into the mount) saying, 5:6 i [am] the lord thy god, which brought thee out of the land of egypt, from the house of bondage. 5:7 thou shalt have none other gods before me. 5:8 thou shalt not make thee [any] graven image [or] any likeness [of any thing] that [is] in heaven above, or that [is] in the earth beneath, or that [is] in the waters beneath the earth: 5:9 thou shalt not bow down thyself unto them, nor serve them: for i the lord thy god [am] a jealous god, visiting the iniquity of the fathers upon the children unto the third and fourth [generation] of them that hate me, 5:10 and shewing mercy unto thousands of them that love me and keep my commandme

, as he rejoiced over thy fathers: 30:10 if thou shalt hearken unto the voice of the lord thy god, to keep his commandments and his statutes which are written in this book of the law [and] if thou turn unto the lord thy god with all thine heart, and with all thy soul. 30:11 for this commandment which i command thee this day, it [is] not hidden from thee, neither [is] it far off. 30:12 it [is] not in heaven, that thou shouldest say, who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? 30:13 neither [is] it beyond the sea, that thou shouldest say, who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? 30:14 but the word [is] very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. 30:15 see, i have set be

have heard how the lord dried up the water of the red sea for you, when ye came out of egypt; and what ye did unto the two kings of the amorites, that [were] on the other side jordan, sihon and og, whom ye utterly destroyed. 2:11 and as soon as we had heard [these things] our hearts did melt, neither did there remain any more courage in any man, because of you: for the lord your god, he [is] god in heaven above, and in earth beneath. 2:12 now therefore, i pray you, swear unto me by the lord, since i have shewed you kindness, that ye will also shew kindness unto my father s house, and give me a true token: 2:13 and [that] ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death. 2:14 and the men answered her, our

the lord god of israel. 8:21 and i have set there a place for the ark, wherein [is] the covenant of the lord, which he made with our fathers, when he brought them out of the land of egypt. 8:22 and solomon stood before the altar of the lord in the presence of all the congregation of israel, and spread forth his hands toward heaven: 8:23 and he said, lord god of israel [there is] no god like thee, in heaven above, or on earth beneath, who keepest covenant and mercy with thy servants that walk before thee with all their heart: 8:24 who hast kept with thy servant david my father that thou promisedst him: thou spakest also with thy mouth, and hast fulfilled [it] with thine hand, as [it is] this day. 8:25 therefore now, lord god of israel, keep with thy servant david my father that thou promise

ervant prayeth before thee to day: 8:29 that thine eyes may be open toward this house night and day [even] toward the place of which thou hast said, my name shall be there: that thou mayest hearken unto the prayer which thy servant shall make toward this place. 8:30 and hearken thou to the supplication of thy servant, and of thy people israel, when they shall pray toward this place: and hear thou in heaven thy dwelling place: and when thou hearest, forgive. 8:31 if any man trespass against his neighbour, and an oath be laid upon him to cause him to swear, and the oath come before thine altar in this house: 8:32 then hear thou in heaven, and do, and judge thy servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteous

heaven, and do, and judge thy servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousness. 8:33 when thy people israel be smitten down before the enemy, because they have sinned against thee, and shall turn again to thee, and confess thy name, and pray, and make supplication unto thee in this house: 8:34 then hear thou in heaven, and forgive the sin of thy people israel, and bring them again unto the land which thou gavest unto their fathers. 8:35 when heaven is shut up, and there is no rain, because they have sinned against thee; if they pray toward this place, and confess thy name, and turn from their sin, when thou afflictest them: 8:36 then hear thou in heaven, and forgive the sin of thy servants, and of thy

TURNER ROBERT ARBETEL OF MAGICK

n as the scripture testifies, that god appointeth names to things or persons, and also with them hath distributed certain powers and offices out of his treasures: so the characters and names of stars have not any power by reason of their figure or pronunciation, but by reason of the vertue or office which god hath ordained by nature either to such a name or character. for there is no power either in heaven or in earth, or hell, which doth not descend from god; and without his permission, they can neither give or draw forth into any action, any thing they have. aphorism 9. that is the chiefest wisdom, which is from god; and next, that which is in spiritual creatures; afterwards, in corporal creatures; fourthly, in nature, and natural things. the spirits that are apostate, and reserved to th

unto us. for he who hath given us his son, and commanded us to pray for his holy spirit, how much more will he subject unto us the whole creature, and things visible and invisible? whatsoever ye ask, ye shall receive. beware that ye do not abuse the gifts of god, and all things shall work together unto you for your salvation. and before all things, be watchful in this, that your names be written in heaven: this is more light, that the spirits be obedient unto you, as christ admonisheth. aphorism 12. in the acts of the apostles, the spirit saith unto peter after the vision, go down, and doubt not but i have sent them, when he was sent for from cornelius the centurion. after this maner, in vocal words, are all disciplines delivered, by the holy angels of 1. 10 god, as it appeareth out of th

y the doctrine of the holy spirits of god; because true faith cometh by hearing. but because thou mayst be certain of the truth. arid mayst not doubt whether the spirits that speak with thee, do declare things true or false, let it onely depend upon thy faith in god; that thou mayst say with paul, i know on whom i trust. if no sparrow can fall to the ground without the will of the father which is in heaven, how much more will not god suffer thee to be deceived, o thou of little faith, if thou dependest wholly upon god, and adherest onely to him? aphorism 13. the lord liveth; and all things which live, do live in him. and he is truely xnxv, who hath given unto all things, that they be that which they are: and by his word alone, through his son, hath produced all things out of nothing, which

th created thee: call therefore upon the lord thy god, and him onely shalt thou serve. this thou shalt do, if thou wilt perform that end for which thou art ordained of god, and what thou owest to god and to thy neighbour. god requireth of thee a minde, that thou shouldest honour his son, and keep the words of his son in thy heart: if thou honour him, thou hast done the will of thy father which is in heaven. to thy neighbour thou owest offices of humanity, and that thou draw all men that come to thee, to honour the son. this is 11 the law and the prophets. in temporal things, thou oughtest to call upon god as a father, that he would give unto thee all necessaries of this life: and thou oughtest to help thy neighbour with the gifts which god bestoweth upon thee, whether they be spiritual or

a long time; in a less time, by the chymical art; and magically, in a moment. 3. the true and divine magician may use all the creatures of god, and offices of the governours of the world, at his own will, for that the governours of the world are obedient unto them, and come when they are called, and do execute their commands: but god is the author thereof: as joshua caused the sun to stand still in heaven. 16 they send some of their spirits to the mean magicians, which do obey them onely in some determinate business: but they hear not the false magicians, but expose them to the deceits of the devils, and cast them into divers dangers, by the command of god; as the prophet jeremiah testifieth, in his eighth chapter, concerning the jews. 4. in all the elements there are the seven governours

, and hast answered unto my petitions; i give thanks unto god, in whole name thou camest: and now thou mayest depart in peace unto thy orders; and return to me again when i shall call thee by thy name, or by thy order, or by thy office, which is granted from the creator. amen. ecclesiast. chap. 5. be not rash with thy mouth, neither let thy heart be hasty to utter any thing before god; for god is in heaven, and thou in earth: therefore let thy words be few; for a dream cometh through the multitude of business. the fourth septenary. aphorism 22. we call that a secret, which no man can attain unto by humane industry without revelation; which science lieth obscured, hidden by god in the creature; which nevertheless he doth permit to be revealed by spirits, to a due use of the thing it self. a

ord, and he will do it. 4. also i the lord thy god do teach thee, what things are profitable for thee, and do guide thee in the way wherein thou walkest. 5. and i will give thee understanding, and will teach thee in the way wherein thou shalt go, and i will guide thee with my eye. 6 also if you which are evil, know how to give good things to your children, how much more shall your father which is in heaven give his holy spirit to them that ask him? 7. if you will do the will of my father which is in heaven, ye are truly my disciples, and we will come unto you, and make our abode with you. if you draw these seven places of scripture from the letter unto the spirit, or into action, thou canst out erre, but shalt attain to the desired bound; thou shalt not erre from the mark, and god himself

things: he will give also his ministring angels unto thee, to be thy companions, helpers, and teachers of all the secrets of the world, and he will command every creature to be obedient unto thee, so that cheerfully rejoycing thou maist say with the 20 apostles, that the spirits are obedient unto thee; so that at length thou shalt be certain of the greatest thing of all, that thy name is written in heaven. aphorism 26. there is another way which is more common, that secrets may be revealed unto thee also, when thou art unwitting thereof, either by god, or by spirits which have secrets in their power; or by dreams, or by strong imaginations and impressions, or by the constellation of a nativity by celestial knowledge. after this manner are made heroick men, such as there are very many, and

that the spirits do serve some of their own accord, without art; others they will scarce attend, being called by art. among these species of magick, that is the most excellent of all, which dependeth upon god alone. the second, them whom the spirits do serve faithfully of their own accord. the third is, that which is the property of christians, which dependeth on the power of christ which he hath in heaven and earth. aphorism 39. there is a seven-fold preparation to learn the magick art. the first is, to meditate day and night how to attain to the true knowledge of god, both by his word revealed from the foundation of the world; as also by the seal of the creation, and of the creatures; and by the wonderful effects which the visible and invisible creatures of god do shew forth. secondly it

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

. of priapus 99 by ulysses;1 by which their faculties were renewed by a reunion with the divine emanation, from which they had been separated. the soul of tiresias is said to be entire in hell, and to possess alone the power of perception, because with him this divine emanation still remained. the shade of hercules is described among the other ghosts, though he himself, as the poet says, was then in heaven; that is, the active principle of thought and perception returned to its native heaven, whilst the passive, or merely sensitive, remained on earth, from whence it sprung.2 the final separation of these two did not take place till the body was consumed by fire, as appears from the ghost of elpenor, whose body being still entire, he retained both, and knew ulysses before he had tasted of t

TYSON DONALD NEW MILLENNIUM MAGIC

ortion of both universes. humans are formed both of the clay and of the light. there is an old alchemical woodcut that shows adam (archetypal man) standing with his feet on the earth and his head through the heavens, signifying symbolically the two universes, the veil, and the intermediary place occupied by the human race. it is incorrect to say that mankind is half in the world of forms and half in heaven. in truth only the smallest fraction of what humanity perceives itself to be is touching god-the merest tip of the finger, as the artist michelange- lo portrayed so well in his painting of the creation on the sistine chapel ceiling. the unmanifest must never be thought of as another place. this was the mis- take made so often by the less enlightened of the ancient philosophers and mystic

TYSON DONALD THE POWER OF THE WORD

th theorem (theorem xxiv. 60 tetragrammaton almost the last words of the work refer to the fourth part of the fourth chapter of revelation, the chapter in which the heavenly throne of christ is described. it is worth quoting a portion of this chapter, because it shows so clearly that dee intended the permutations of tetragrammaton: and immediately i was in the spirit: and behold, a throne was set in heaven, and one sat on the throne. and he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald. and round about the throne were four and twenty seats: and upon the seats i saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold. and out of the throne proceeded l

nd i saw heaven opened, and behold a white horse; and he that sat upon him was called faithful and true, and in righteousness he doth judge and make war. his eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. and he was clothed with a vesture dipped in blood: and his name is called the word of god. and the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. and out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of almighty god. and he hath on his vesture and on his thigh a name written, kingo f kings,a nd lordo f lords(.r ev. 19:11-6) it may

" the "long continuance" of the pillars that support the vault of heaven in the south (for this is the image they evoke) makes them bucklers, or shields, against the "stooping dragon" some versions of the key give "stooping dragons" here, but the singular seems more applicable, since only a single dragon is mentioned later in the key. the dragon is the symbol of chaos, or satan: and there was war in heaven: michael and his angels fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven. and the great dragon was cast out, that old serpent, called the devil, and satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. 206 tetragrammaton and they overcame him by th

asp that the imagery in the keys is apocalyptic if we are to gain any understanding of its meaning. in using the keys, the magician, speaking as the voice of the heavenly christ, is calling through the gates of the watchtowers the wrathful angels and spirits of righteous judgment that will bring about the final destruction of the universe. the annihilation of the universe is a cause for rejoicing in heaven, because all division and diversity that arose with the creation of the world will be reduced to perfect harmony once again. however, it is a cause for terror and mourning upon the earth, because all created things will meet their end in pain and confusion. the great dragon, satan, is not cast down into a bottomless pit in these verses (that comes later, he is cast upon the face of the e

flee his vengeance "and to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent (rev. 12:14. we may gather from this that the plagues of the seven vials were of the same duration as the persecution of the mother of the word. a "time" is a year, but years in heaven are not reckoned in the same way as years upon the earth, the enochian angels inform dee, so for human purposes a time might better be equaled to the indefinite duration of an age. it should be noted that there are thirty aethers, or airs. if these are applied to the circle of the zodiac, each sign receives two and a half aethers; similarly, appendix a: the keys 209 if they are applied t

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

ence, among all the gods known to the egyptians. when this transformation of neb-er-tcher into khepera took place the heavens and the earth had not been created, but there seems to have existed a vast mass of water, or world-ocean, called nu, and it must have been in this that the transformation took place. in this celestial ocean were the germs of all the living things which afterwards took form in heaven and on earth, but they existed in a state of inertness and helplessness. out of this ocean khepera raised himself, and so passed from a state of passiveness and inertness into one of activity. when khepera raised himself out of the ocean nu, he found himself in vast empty space, wherein was nothing on which he could stand. the second version of the legend says that khepera gave being to

ausares, who is the essence of the primeval matter of which he himself is formed. thus osiris was of the same substance as the great god who created the world according to the egyptians, and was a reincarnation of his great-grandfather. this portion of the legend helps to explain the views held about osiris as the great ancestral spirit, who when on earth was a benefactor of mankind, and who when in heaven was the saviour of souls. the legend speaks of the sun as the eye of khepera, or neb-er-tcher, and refers to some calamity which befell it and extinguished its light. this calamity may have been simply the coming of night, or eclipses, or storms; but in any case the god made a second eye, i.e, the moon, to which he gave some of the splendour of the other eye, i.e, the sun, and he gave it

ached the boat of millions of years, and the disk ceased to move onward, and came to a standstill. from the boat thoth descended, being equipped with words of power and spells of all kinds, and bearing with him the "great command of maa-kheru" i.e, the word, whose commands were performed, instantly and completely, by every god, spirit, fiend, human being and by every thing, animate and inanimate, in heaven, earth, and the other world. then he came to isis and told her that no harm could possibly have happened to horus, for he was under the protection of the boat of ra; but his words failed to comfort isis, and though she acknowledged the greatness of his designs, she complained that they savoured of delay "what is the good" she asks "of all thy spells, and incantations, and magical formula

red horus to life. by his words of power thoth transferred the fluid of life of ra, and as soon as this came upon the child's body the poison of the scorpion flowed out of him, and he once more breathed and lived. when this was done thoth returned to the boat of ra, the gods who formed its crew resumed their rowing, and the disk passed on its way to make its daily journey across the sky. the gods in heaven, who were amazed and uttered cries of terror when they heard of the death of horus, were made happy once more, and sang songs of joy over his recovery. the happiness of isis in her child's restoration to life was very great, for she could again hope that he would avenge his father's murder, and occupy his throne. the final words of thoth comforted her greatly, for he told her that he wou

whose names by reason of their multitude are unknowable, for [even] the gods know them not. behold, the goddess isis lived in the form, of a woman, who had the knowledge of words [of power. her heart turned away in disgust from the millions of men, and she chose for herself the millions of the gods, but esteemed more highly the millions of the spirits. was it not possible to become even as was ra in heaven and upon earth, and to make [herself] mistress of the earth, and a [mighty] goddess--thus she meditated in her heart--by the knowledge of the name of the holy god? behold, ra entered [heaven] each day at the head of his mariners, establishing himself upon the double throne of the two horizons. now the divine one had become old, he dribbled at the mouth, and he let his emissions go forth

of the nobles, permanent in [thy] high rank, stablished in [thy] sovereignty, the beneficent power of the company of the gods. well-pleasing [is thy] face, and thou art beloved by him that seeth thee. thou settest the fear of thee in all lands, and because of their love for thee [men] hold thy name to be pre-eminent. every man maketh offerings unto thee, and thou art the lord who is commemorated in heaven and upon earth. manifold are the cries of acclamation to thee in the uak[fn#141] festival, and the two lands shout joyously to thee with one accord. thou art the eldest, the first of thy brethren, the prince of the company of the gods, and the stablisher of truth throughout the two lands. thou settest [thy] son upon the great throne of his father keb. thou art the beloved one of thy moth

nger (or, advocate) of his father osiris, and they shall place set in the evil which he hath wrought. o thou cat, thy soles are the soles of ra, who shall make the poison to return to the earth. o thou cat, thy bowels are the bowels of the cowgoddess meh-urt, who shall overthrow and cut in pieces the poison which is in thy belly and in all the members in thee, and in [all] the members of the gods in heaven, and in [all] the members of the gods on earth, and shall overthrow every poison in thee. there is no member in thee without the goddess who shall overthrow and cut in pieces the poison of every male serpent, and every female serpent, and every scorpion, and every reptile, which may be in any member of this cat which is under the knife. verily isis weaveth and nephthys spinneth against t

ncerning the wickedness which thou hast done, o wicked sebau fiend? verily the lord ra thundered and growled thereat, and he ordered thy slaughter to be carried out. get thee back, seba fiend! hail! hail" ii--the narrative of isis. i am isis [and] i have come forth from the dwelling (or, prison) wherein my brother set placed me. behold the god thoth, the great god, the chief of maat[fn#203 [both] in heaven and on the earth, said unto me "come now, o isis, thou goddess, moreover it is a good thing to hearken,[fn#204 [for there is] life to one who shall be guided [by the advice] of another. hide thou thyself with [thy] son the child, and there shall come unto him these things. his members shall grow,[fn#205] and two-fold strength of every kind shall spring up [in him [and he] shall be made t

pell in thine own words, which thy heart hath created, and all the spells and incantations which have come forth from thy mouth, which thy father keb commanded thee [to recite, and thy mother nut gave to thee, and the majesty of the governor of sekhem taught thee to make use of for thy protection, in order to double (or, repeat) thy protective formulae, to shut the mouth of every reptile which is in heaven, and on the earth, and in the waters, to make men and women to live, to make the gods to be at peace [with thee, and to make ra to employ his magical spells through thy chants of praise. come to me this day, quickly, quickly, as thou workest the paddle of the boat of the god. drive thou away from me every lion on the plain, and every crocodile in the waters, and all mouths which bite (or

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

the elementals. if you want to be admitted into the elemental paradises of nature, then respect all life, do not kill any animal species, do not drink wine that contains alcohol; love vegetables, do not ever destroy a plant or a flower. you only need two things in life: wisdom and love. this is how you will attain happiness, peace and abundance. be ye therefore perfect, even as your father who is in heaven is perfect. matthew 5: 48. every initiate must work with the elementals in the central mountain range. that mountain range is the spinal medulla. the prima matter of the great work of the father is the ens- seminis. you know this. the sacred receptacle is in your creative organs, the furnace is the muladhara chakra, the chimney is the medullar channel and the distiller is the brain. when

WESTERN MANDALAS OF TRANSFORMATION SR AL

ismans, and we will review these in this chapter. we will examine the squares and sigils, or signatures of the divine names, in the next chapter. the various sacred names or words which specify our particular intention, such as a biblical verse or affirmation, are important parts of the talisman and should always be included. agrippa also wrote: the scripture tells us that there are names written in heaven; why, it was said, should they be written there, if they be useless? through the knowledge of such divine names, it is affirmed, moses overcame the sorcerers of egypt, elias brought fire from heaven, daniel closed the mouths of lions. by what secret to have power over this line of communication with superior worlds it is for practical cabalism to discover (1971, p. 242 .23. the celestial

in the next chapter, are attributed the letters yod and shin, according to knorr rosenroth. yod is contained in the word yesod as well: yvd (ysvd. when combined with the shin, it forms a root which means "of being" or "appearing like" and by its contraction come all ideas of "reality or substantiality" according to d'olivet (1921, p. 368) the number 3321 is equal to the phrase "on earth as it is in heaven" in greek, which, like the great hermetic maxim "as above, so below" points to the most perfect expression of the principle of reflection, brought to full manifestation in the sphere of the moon. the number forty-one is the center of the kamea as given by agrippa, and 41x81 (the number of cells) also equals 3321. his kameas and seal are given in figures 10-n, 10-o, and 10-p. i am going t

ed (locks. destruction is the foundation of existence (book of tokens. that is: peh=80=yesod 3321: theosophic extension of the planetary line 3321: mlka b-thrshishim od b-rvch shchrim: intelligence of the moon: queen of the tarshishim forever, in the spirit of the dawning ones (the tarshishim are a choir of angels assigned to briah, the creative world) mem finals equal 600 3321: on earth as it is in heaven (greek) chapter 12 the kamea of daath/pluto the magical numbers of the kamea of daath/pluto are eleven, 121, 671, and 7381. gematria for these numbers is in the correspondence tables at the end of the chapter. daath has seldom (if ever) been addressed as a planetary sephira in treatises that deal with magical squares. case does give some interesting correspondences through the numbers, a

WHO ARE THE DRACONIANS

ese physical creatures having almost entirely taken over what little will they possessed- began to experiment even more with "their" saurian/reptilian bodies, totally infiltrating the minds and very cells of these "thunder lizards, to such a great extent or degree that the two essentially became so integrated as to become indistinguishable [as suggested in revelation chapter 12, regarding the war in heaven between michael- the designated leader of the ultimate warriors of spirit, and "the dragon" or "the serpent- the self-proclaimed dictator of the ultimate warriors of flesh, conducting experiments by re-arranging the reptilian molecular structure and dna over time and cross-breeding the most agile, intelligent, and most "humanoid" reptilian sub-species with each other [some of which actua

george the dragonslayer of old, i have taken up the sword, the shield, and the altar of the "cross. this symbol of the marriage/union of the creator's perfect justice with the creator's perfect mercy is, i have learned, a weapon that the forces of darkness can never overcome, and the one weapon that will defeat them in the end. reptilian humanoids [homo-subterreptus] case files "and there was war in heaven: michael and his angels fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven. and the great dragon was cast out, that old serpent, called the devil, and satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him- revelation chapter 12, vs. 7-9 case file #1: f

s last bastian of non-interventionist "federation" influence under north america. i have to wonder, since alex collier and other contactees suggest that the "federation blockade" of the sol-ar system has been collapsing, at last report, and that many of the federation personnel have left the earth to help fight the major draconian offensives which have been threatening the entire galaxy- the "war in heaven" of revelation chapter 12. we should of course hope for the best, but prepare for the possibility of the worst, i.e. the worst being that we are now "on our own. god help us if we are, and he will help if we believe, since the only abductees who have apparently been able to repel or kill potential reptilian/alien abductors- at least those "empowered" would-be-abductees that i have heard

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

the pure in heart: for they shall see god. blessed are the peacemakers; for they shall be called the sons of god. blessed are they that have been persecuted for righteousness sake, for theirs is the kingdom of heaven. blessed are ye when men shall reproach you, and persecute you, and say all manner of evil against you falsely, for my sake. rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets that were before you. ye are the salt of the earth: but if the salt have lost its savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out and trodden under foot of men. ye are the light of the world. a city set on a hill cannot be hid. neither do men light a lamp, and put it under the bushel, but on a stand; and it

hall it be salted? it is thenceforth good for nothing, but to be cast out and trodden under foot of men. ye are the light of the world. a city set on a hill cannot be hid. neither do men light a lamp, and put it under the bushel, but on a stand; and it shineth unto all that are in the house. even so let your light shine before men; that they may see your good works, and glorify your father who is in heaven. lay not up for yourselves treasures upon the earth, where moth and rust consume, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth consume, and where thieves do not break through and steal: for where thy treasure is, there will thy heart be also. the lamp of the body is the eye: if therefore thine eye be single, th

things about himself and then says them about other people. peter macarthur defining and analyzing humor is a pastime of humorless people. robert benchley it is easier to be original and foolish than original and wise. gottfried wilhelm leibniz it is the test of a good religion whether you can joke about it. g.k. chesteron the secret source of humor itself is not joy but sorrow. there is no humor in heaven. mark twain the one serious conviction that a man should have is that nothing is to be taken too seriously. nicholas murray butler the total absence of humor from the bible is one of the most singular things in all literature. alfred north whitehead leadership even a fool can govern if nothing happens. german if you want to know a man, give him authority. montenegrin the tyrant is only a

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

he liturgy. w. f. shaw. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott jesus 5 times foretold his passion and gave 5 particulars concerning it and received 5 wounds. the brahmins speak of 5 skandhas, or attributes of men; they are rupa, form; vidana, perception; sanina, consciousness; sanskara, action; and vidyana, knowledge. in china, 5 means shangti or thian, the god in heaven. the chinese speak of 5 blessings--longevity, riches, health, virtue and a natural death. the ancient chinese spoke of 5 elements--earth, wood, fire, metal and water; and of 5 primary colors yellow, red, white, green and black. 65. the 5th element, the quintessence of the alchymist, was derivable from the four, by progression--at first the ens, then the two contraries, then the three pri

e apostles after the resurrection. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 118. 200. the number of bones in the human body. 207. this is the number of ain soph, ain, svp, the boundless, and aur, avr, light, and of adonai olam, adni ovlam, lord of the universe. 216. the cube of six (6; 216 years, the period of the pythagorean metempsychosis. 221. the cup of david in heaven contains 221 logs of wine (about 20 gallons) says the talmud. 231. the sum of the numbers 1 to 21, the gates of the sepher yetzirah. 243. circles of zoir anpin; the number of the permutations, without reversal of the hebrew letters. kalisch. 248.there are 248 members of the body, says talmud eiruvin, 53. 2, and an anathema enters into all of them. the word chrm, accursed, is 248,but so i

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

, a spiritual state described as higher than torah. thus concerning this second circumcision, which is after the ingathering of the exiles and after the fulfillment of the entire torah, it is written, who among us can go up to the heavens [mi ya aleh lanu ha-shamaymah (deut 30:12, the first letters [spell] milah, and it is above the aspect of torah, for with respect to the torah it says it is not in heaven (ibid, as it is humbled below. circumcision is above the linear circularity (a)temporal poetics 113 tetragrammaton, and thus [milah] is [alluded to] in the first letters, whereas the name yhwh is [alluded to] in the final letters,295 and it is from the aspect of and gradation of the heavens, above the aspect of torah, which is humbled below the aspect of these heavens. regarding this the

k of students expounding before their master, r. berechiah: they began and said: originarily one [bere shit ehad. spirit before me is faint, i am the one to create souls (isa 57:16. the channel of god is full of water (ps 65:10. what is the channel of god [peleg elohim? thus our master taught us that the holy one, blessed be he, took the waters of creation and divided them. he placed half of them in heaven and half of them in the ocean, as it is written, god divided the fullness of water. by means of them a man studies torah, as it is said, through the merit of acts of kindness [gemilut hasadim] a man studies torah, as it says, all who are thirsty come for water, even if you have no money (isa 55:10, go to him and he will act with kindness towards you, and you will stock up on food and eat

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