Michael Wynn's Occult Reference Library
INFINITE

Return to Occult Library Index

0 0

f the altar is in a brilliant whiteness. remember, these are symbolic colors that those who have studied the symbology will see as they look at the altar. the reason for these colors will be better understood as we understand the color scheme of the sephira of malkuth, the bottom sephira of the qabalistic tree of life. the hierophant is responsible for bringing in the divine white brilliance, the infinite divine light into the temple. the hierophant brings this light forth where it eventually finds a home on the altar. the symbols that are placed upon the altar have the divine supernal light brought into them and at the end of the ceremony it is drawn back out and sent back to the infinite godhead. resting on top of the cubical altar of the universe is the symbol of the golden dawn, the cr

symbols that are placed upon the altar have the divine supernal light brought into them and at the end of the ceremony it is drawn back out and sent back to the infinite godhead. resting on top of the cubical altar of the universe is the symbol of the golden dawn, the cross and triangle. it is in the cross and triangle that we see the powers, energies and forces coming into manifestation from the infinite divine light. this is concentrated, infused and exemplified in 44 the white triangle of the supernals. the supernals are the top three sephiroth of the qabalistic tree of life; they represent our higher self, our divine genius, our bornless self. sitting above the white triangle is the red cross. this can be called the red cross of tiphareth, the center sephira of the qabalistic tree of l

ified in 44 the white triangle of the supernals. the supernals are the top three sephiroth of the qabalistic tree of life; they represent our higher self, our divine genius, our bornless self. sitting above the white triangle is the red cross. this can be called the red cross of tiphareth, the center sephira of the qabalistic tree of life. it is this red cross that is responsible for bringing the infinite white light down into manifestation and into the outer order, or more succinctly, infused into the candidate. the cross is also a fitting symbol for self sacrifice, absolutely necessary and required for achieving knowledge and conversation with our higher genius. so together the cross and triangle represent the forces of life and light. as you study the initiation itself, you will notice

scourge, symbols of mercy and severity, in his hands; behind him are isis and nephthys, the 39 goddesses of nature and perfection, and before him are the four genii of the dead, upon the lotus flower, the emblem of the metempsychosis. thus the whole of the symbols upon the pillars represent the advance and purification of the soul and its uniting with osiris the redeemer in that golden dawn of an infinite light, wherein the soul is transfigured, knows all and can do all, for it has become joined unto eternal god is the veritable 'khabs-am pekht konx om pax light in extension' sign of the enterer the neophyte grade sign represents that of groping forward in search of truth. it represents bringing forward the light, and our search for our higher genius. stand and elevate the mind to the cont

f the major facets of the qabalah. it is also spelled as kabbalah and cabala.(pronounced ka-bah-lah. orgins qabalah comes from the hebrew word qbl, meaning an oral tradition, the esoteric and mystical division of judaism. the qabalah presents a symbolic explanation of the origin of the universe, the relationship of human beings to the godhead, and an emanationist approach to creation, whereby the infinite light (ain soph aur) manifests through different sephiroth on the tree of life. although the central book of the qabalah, the zohar, was not written down until around 1280 a.d. probably by moses de leon, the qabalah has spiritual links with gnosticism and other early mystical cosmologies. in the qabalah, all manifestations are said to have their origin in ain soph aur, and the successive

1 10 INITIATION CEREMONY

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

3 8 INITIATION CEREMONY

earth, to become the sap of the plants, we adore thee and we invoke thee. speak thou unto us thy mobile and changeful creatures in the great tempests of the sea, and we shall tremble before thee. speak to us also in the murmur of the limpid waters and we shall desire thy love. o vastness wherein all the rivers of being seek to lose themselves, which renew themselves ever in thee, o thou ocean of infinite perfections, 0 height which reflectest thyself in the depth, o depth which exhalest thyself into the height, lead us into the true life through intelligence, through love. lead us unto immortality through sacrifice, so that we may be found worthy to offer one day unto thee, the water, the blood and the tears, for the remission of sins. amen. hiero: makes banishing circle and pentagrams in

4 7 INITIATION CEREMONY

ch thine eyes behold all, and thy pure and holy ears hear all, help us thy children, whom thou hast loved since the birth of the ages of time. thy majesty golden, vast and eternal, shineth above the heaven of stars; above them art thou exalted, o thou flashing fire. there thou illuminateth all things with thine insupportable glory, whence flow the ceaseless streams of splendor which nourish thine infinite spirit. this infinite spirit nourisheth all, and maketh that inexhaustable treasure of generation which ever encompasseth thee, replete with the numberless forms wherewith thou hast filled it from the beginning. from this spirit arise those most holy kings, who are around thy throne and who compose thy court. o universal father! one and alone! father alike of immortals and of mortals! tho

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ur head and allow the energies to spiral through the cosmos* then sink down so that your hands and feet are pressing the ground and let any excess golden radiance and power return to the earth (if you do not do this, you will be buzzing all day and night as though you had been drinking too much coffee) 3- beginning magick you can create magick in all kinds of ways and you can use it for an almost infinite variety of purposes. your magick can be solitary or group-based, self-centred or entirely altruistic. it can be personal and informal, or it may be framed in rigid ceremony. but whatever kind of magick you wish to practise, you will need to create a special place to work in, a personal area at home for your private healing and personal development work. a magical place when you were a chi

ABRAMELIN1

hat angels, though themselves divided into numerous orders and classes, possess generally the following characteristics: that they are entirely good in nature and operation, the conscient administrators of the divine will upon the plane of the material universe; that they are responsible, not irresponsible agents, and therefore capable of fall; and that they are independent of the currents of the infinite secret forces of nature, and can therefore act beyond them, though their classification and qualities will cause them to be more sympathetic with certain among these forces than with the rest, and this in varying degree. also that they are superior in power to men, spirits, elementals, and devils. the elementals on the other hand, though consisting of an infinitude of classes, are the for

of the first chapter of the third book is the most perfect. it is necessary to be prompt and adroit in all these operations, seeing that in the things which belong unto god we can easily commit still greater errors than those into which solomon fell. all these signs have i worked with great case and pleasure, and with very great utility (unto myself and others. all these operations and others in infinite number have i performed by the signs which be in the third book, and never have i failed in attaining mine end, i have always been obeyed (by the spirits, and everything hath succeeded with me because i have myself obeyed the commandments of god. also i have from point to point followed out that which mine angel hath counselled and prescribed unto me; following out also exactly that which

59 but the mysterious words wherein consisteth the secret60 have their origin in and are drawn from the hebrew, latin, greek, chaldean, persian, and arabian languages by a singular mystery and according unto the will of the most wise architect and fabricator of the universe, who alone dominateth and governeth it by his all-power; all the monarchies and kingdoms of the world are submitted unto his infinite power, and unto this sacred magic and divine wisdom. of abramelin the mage 25 the tenth chapter. t being understood that in this operation we have to do with a great and powerful enemy, whom through our own weakness and human strength or science we cannot resist without particular aid and assistance from the holy angels, and from the lord of the good spirits; it is necessary that each one

ABRAMELIN2

it not an act of madness to wish to offend god and his holy angels! let us then walk in the right way, let us speak before god with heart and mouth alike opened, in our own maternal language,16 since how can ye$ of abramelin the mage 49 pretend to obtain any grace from the lord, if ye yourselves know not what ye ask? yet, however, the number of those who lose themselves utterly in this vanity is infinite; many say that the grecian language is more agreeable unto god, it may be true that it was perhaps at one time, but how many among us to-day understand it perfectly, this is the reason why it would be the most senseless thing to employ it. i repeat then: let each one speak his own language, because thus understanding what it is that ye are demanding of the lord, ye will obtain all grace

ame, and for your own use and that of your neighbour. also you shall supplicate your guardian angel to aid you, and to govern your heart with his counsel, and all your senses. after this you shall take the wand in your right hand, and pray unto god to give unto this wand as much virtue, force, and power as he gave unto those of moses, of aaron, of elijah, and of the other prophets whose number is infinite. now place yourself beside the altar looking towards the door and the open terrace; or if you be in the country place yourself at the western67 side, and commence by summoning the chief spirits and princes. but your angel will already have instructed you how to convoke them, and will have sufficiently impressed it on your heart. and as well in this as in the orison, we should never procee

ens, paimon, ariton, and amaimon; that each of them shall assign and consign unto you your familiar spirit, which from the day of your birth they are compelled to give unto you. these will be given and 7 the sacred magic 72 furnished unto you with their dependants and will afterwards obey you. it is for you to demand from these the other spirits which you may wish to have; but seeing that they be infinite in number, and one more skilful in service than another, one for one matter, another for another; you shall make a selection of the spirits whom you wish, and you shall put outside upon the terrace a written list of their names for the eight sub-princes (to see, and you shall require from these (latter) the oath, as you did from the four superior princes, that the following morning they s

these (spirits) be those who will appear on the third day, together with their princes. and these (spirits) be not vile, base, and common, but of rank, industrious, and very prompt unto an infinitude of things. now their names have been manifested and discovered by the angels, and if you should wish for more the angel will augment them for you as far as you shall wish; seeing that their number is infinite. the four princes and superior spirits be: lucifer. leviatan. satan. belial, the eight sub-princes be: astarot. magot. asmodee. belzebud. oriens. paimon. ariton. amaimon. the spirits common unto these four sub-princes, namely: oriens. paimon. ariton. amaimon. be: hosen saraph. proxosos. habhi. acuar. tirana. alluph. nercamay. nilen. morel. traci. enaia. mulach. malutens. iparkas. nuditon

. glesi. vision. effrigis. apelki. dalep. dresop. hergotis. nilima= 20 spirits servient) under what rulers. total of spirits servient. oriens, paimon, ariton, amaymon 111 ashtaroth and asmodeus- 53 amaymon and ariton- 10 asmodeus and magoth- 15 ashtaroth 32 magoth and kor 65 the sacred magic 84 asmodeus 16 beelzebub 49 oriens 8 paymon 15 ariton 22 amaymon 20 total of names of servient spirits 316 infinite be the spirits which i could have here set down, but in order not to make any confusion, i have thought fit to put only those whom i have myself employed, and whom i have found good and faithful in all the operations wherein i have availed myself of them. also it is true that he who shall perform this operation will be able thereafter, according to his need, to obtain (the names of) more

ABRAMELIN3

elieve himself to be wiser even than the prophets, furthermore they will endeavour to lead him astray in subtle points in matters appertaining unto god, and will make (that man) fall into a thousand errors, the which afterwards when he wisheth to support he will very frequently deny god, and his high mysteries. the causes and matters whereof (the spirits) will make use to cause a man to waver are infinite, especially when the man attempteth to make them submit to his commands, and this is why it is most necessary to be upon one s guard and to distrust oneself, the true commandment will be that which will be given when he who commandeth shall have maturely reflected and considered who he is in himself, and who he is who should serve and obey him. and if a mortal 7. i cannot possibly see tha

usually ascribed to the good angels; but sometimes are also employed to designate grades of the evil and fallen angels as well. the sacred magick 217 the archangels be proper to reveal all occult matters, and all kinds of secret things, such as obscure points in theology and the law. they serve with great diligence. the angels in general do operate each one according unto his quality. there be an infinite number of them. they command the four princes and the eight sub-princes in all kinds of operations. these latter12 having taken their oath, observe that which they have promised, provided that the operation one demandeth of them be in their power. to cause the spirit to re-enter a dead body is a very great and difficult operation, because in order to accomplish it the four sovereign princ

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

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

s, first and last, the discovery of the true will. this knowledge is secret and most sacred; each of you must incorporate for yourself the incidence and quality of herschel. it is the most important of the tasks of the yogi, because, until he has achieved it, he can have no idea who he is or where he is going. 18. still more remote and tenuous is the influence of neptune. here we have a niyama of infinite delicacy, a spiritual intuition far, far removed from any human quality whatever. here all is fantasy, and in this world are infinite pleasure, infinite perils. the true niyama of neptune is the imaginative faculty, the shadowing forth of the nature of the illimitable light. he has another function. the yogi who understands the influence of neptune, and is attuned to neptune, will have a

of the firmament, with ideas, souls, etc. i perceived also that each star was connected by a ray of light with each other star. in the world of ideas, each thought possessed a necessary relation with each other thought; each such relation is of course a thought in itself; each such ray is itself a star. it is here that logical difficulty first presents itself. the seer has a direct perception of infinite series. logically, therefore, it would appear as if the entire space must be filled up with a homogeneous blaze of light. this is not, however, the case. the space is completely full, yet the monads which fill it are perfectly distinct. the ordinary reader might well exclaim that such statements exhibit symptoms of mental confusion. the subject demands more than cursory examination. i can

ALEISTER CROWLEY ACROSS THE GULF

lachite and lapis-lazuli and of porphyry and yellow marble. the floor was of black granite; the roof of white marble. on the southern side was my couch, a softness of exotic furs. to roll in them was to gasp for pleasure. in the centre was a tiny fountain of pure gold. the sunlight came through the space between the walls and the roof, while on the other sides i could look through and up into the infinite blue. there was a great python that inhabited the hall; but he was very old, and too wise to stir. but- so i then believed- he watched me and conveyed intelligence to the old magus of the well. page 7 gulf.txt now then the folly of my guardians appeared in this; that while all day i slept and languished and played idly, at night while they supposed i slept, i slept not. but i rose and gav

in the whole precincts of the temple. then like an old gray wolf i wandered round the outer court, lifting up my voice in a mournful howl. and an ululation as of one hundred thousand wolves answered me, yet deep and muffled, as though it came from the very bowels of the earth. then at the hour of midnight i entered again the shrine and performed the ritual. as i went on i became inflamed with an infinite lust for the infinite; and now i let it leap unchecked, a very lion. even so the veil glowed red as with some infernal fire. now then i am come to the moment of the assumption; but instead of sitting calm and cold, remote, aloof, i gather myself together, and spring madly at the veil, catching it in my two hands. now the veil was of woven gold, three thousand twisted wires; a span thick!

the strength of that delicious meal for a great way. yet i page 23 gulf.txt wist not what to do; for i was as it were a dead man, although my age was barely two and twenty years. what indeed should befall me? yet i went on; and, climbing a ridge, beheld at last the broad nile, and a shining city that i knew not. there on the ridge i stood and gave thanks to the great gods of heaven, the aeons of infinite years, that i had come thus far. for at the sight of nilus new life began to dawn in me. chapter vi without any long delay i descended the slopes and entered the city. not knowing what might have taken place in thebai and what news might have come thither, i did not dare declare myself; but seeking out the high priest of horus i showed him a certain sign, telling him that i was come from

minded to display my magic force, went page 32 gulf.txt by night (so soon as i heard of this) and took sanctuary in the shrine of osiris that i had caused them to build. and there i attained felicity; for uniting my consciousness with the gods, i obtained the expansion of that consciousness. is not the kingdom of the dead a mighty kingdom? so i perceived the universe as it were a single point of infinite nothingness yet of infinite extension; and becoming this universe, i became dissolved utterly therein. moreover, my body lifted itself up and rose in the air to a great height beyond the shadow of the earth, and the earth rolled beneath me; yet of all this i knew nothing, for that i was all these things and none of them. moreover i was united with isis the mother of osiris, being yet her

r high offices; and we departed one from the other, and purified ourselves. then i went unto the ceremony of osiris, and for the last time the shameful farce was played. but in my heart i vowed secretly to cleanse the temple of its chicanery and folly. therefore at the end of the ceremony did i perform a mighty banishing, a banishing of all things mortal and immortal, even from nuit that circleth infinite space unto hadit the core of things; from amoun that ruleth before all the gods unto python the terrible serpent that abideth at the end of things, from ptah the god of the pure soul of aethyr unto besz the brute force of that which is grosser than earth, which hath no name, which is denser than lead and more rigid than steel; which is blacker than the thick darkness of the abyss, yet is

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

at was to become the sky from the part that was to become the earth. his word is anndarabaal and his seal is: the thirty-sixth name is lugalabdubur destroyer of the gods of tiamat. vanquisher of her hordes. chained kutulu to the abyss. fought azag-thoth with skill. a great defender and a great attacker. his word is agnibaal and his seal is this: the thirty-seventh name is pagalguenna possessor of infinite intelligence, and determines the nature of things not yet made, and of spirits not yet created, and knows the strength of the gods. his word is arrababaal and his seal is this: the thirty-eighth name is lugaldurmah the lord of the lofty places, watcher of the skies and all that travels therein. naught traverses the starry element, but that this power is aware. his word is arataagarbal and

ALEISTER CROWLEY BOOK OF LIES

he qabalah for interpretation, others contain obscure allusions, play upon words, secrets expressed in cryptogram, double or triple meanings which must be combined in order [5] book of lies get any book for free on: www.abika.com 5 to appreciate the full flavour; others again are subtly ironical or cynical. at first sight the book is a jumble of nonsense intended to insult the reader. it requires infinite study, sympathy, intuition and initiation. given these i do not hesitate to claim that in none other of my writings have i given so profound and comprehensive an exposition of my philosophy on every plane..my association with free masonry was therefore destined to be more fertile that almost any other study, and that in a way despite itself. a word should be pertinent with regard to the q

he night of pan. there was lao-tzu. there was siddartha. there was krishna. there was tahuti. there was mosheh. there was dionysus.(7) there was mahmud. but the seventh men called perdurabo; for enduring unto the end, at the end was naught to endure (8) amen. book of lies get any book for free on: www.abika.com 23 [29] commentary( zeta) this chapter gives a list of those special messengers of the infinite who initiate periods. they are called dinosaurs because of their seeming to be terrible devouring creatures. they are masters of the temple, for their number is 6 (1 plus 2 plus 3, the mystic number of binah; but they are called "none, because they have attained. if it were not so, they would be called "six" in its bad sense of mere intellect. they are called seven, although they are eigh

lon; these are called father and mother, but it is not so. they are called brother and sister, but it is not so. they are called husband and wife, but it is not so. the reflection of all is pan: the night of pan is the annihilation of the all. cast down through the abyss is the light, the rosy cross, the rapture of union that destroys, that is the way. the rosy cross is the ambassador of pan. how infinite is the distance form this to that! yet all is here and now. nor is there any there or then; for all that is, what is it but a manifestation, that is, a part, that is, a falsehood, of that which is not? yet that which is not neither is nor is not that which is! identity is perfect; therefore the w of identity is but a lie. for there is no subject, and there is no predicate; nor is there th

ie, o child of truth! book of lies get any book for free on: www.abika.com 48 [50] commentary( kappa) samson, the hebrew hercules, is said in the legend to have pulled down the walls of a music-hall where he was engaged "to make sport for the philistines, destroying them and himself. milton founds a poem on this fable. the first paragraph is a corollary of newton's first law of motion. the key to infinite power is to reach the bornless beyond. book of lies get any book for free on: www.abika.com 49 [51] 21 kappa-epsilon-phi-alpha-lambda-eta kappa-alpha the blind webster it is not necessary to understand; it is enough to adore. the god may be of clay: adore him; he becomes god. we ignore what created us; we adore what we create. let us create nothing but god! that which causes us to create

mbda-eta mu-digamma buttons and rosettes book of lies get any book for free on: www.abika.com 98 the cause of sorrow is the desire of the one to the many, or of the many to the one. this also is the cause of joy. but the desire of one to another is all of sorrow; its birth is hunger, and its death satiety. the desire of the moth for the star at least saves him satiety. hunger thou, o man, for the infinite: be insatiable even for the finite; thus at the end shalt thou devour the finite, and become the infinite. be thou more greedy that the shark, more full of yearning than the wind among the pines. the weary pilgrim struggles on; the satiated pilgrim stops. the road winds uphill: all law, all nature must be overcome. do this by virtue of that in thyself before which law and nature are but s

ALEISTER CROWLEY BOOK OF THE LAW

entres of pestilence. all questions of the law are to be decided only by appeal to my writings, each for himself. there is no law beyond do what thou wilt. love is the law, love under will. the priest of the princes, ankh-f-n-khonsu the comment chapter i i,1: had! the manifestation of nuit. i,2: the unveiling of the company of heaven. i,3: every man and every woman is a star. i,4: every number is infinite; there is no difference. i,5: help me, o warrior lord of thebes, in my unveiling before the children of men! i,6: be thou hadit, my secret centre, my heart& my tongue! i,7: behold! it is revealed by aiwass the minister of hoor-paar-kraat. i,8: the khabs is in the khu, not the khu in the khabs. i,9: worship then the khabs, and behold my light shed over you! 10: let my servants be few& secr

i,12: come forth, o children, under the stars& take your fill of love! i,13: i am above you and in you. my ecstasy is in yours. my joy is to see your joy. i,14: above, the gemm d azure is the naked splendour of nuit; she bends in ecstasy to kiss the secret ardours of hadit. the winged globe,the starry blue, are mine, o ankh-af-na-khonsu! i,15: now ye shall know that the chosen priest& apostle of infinite space is the prince-priest the beast; and in his woman called the scarlet woman is all power given. they shall gather my children into their fold: they shall bring the glory of the stars into the hearts of men. i,16: for he is ever a sun, and she a moon. but to him is the winged secret flame, and to her the stooping starlight. i,17: but ye are not so chosen. i,18: burn upon their brows, o

end upon them! i,20: the key of the rituals is in the secret word which i have given unto him. i,21: with the god& the adorer i am nothing: they do not see me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord hadit. i,22: now, therefore, i am known to ye by my name nuit, and to him by a secret name which i will give him when at last he knoweth me. since i am infinite space, and the infinite stars thereof, do ye also thus. bind nothing! let there be no difference made among you between any one thing& any other thing; for thereby there cometh hurt. i,23: but whoso availeth in this, let him be the chief of all! i,24: i am nuit, and my word is six and fifty. i,25: divide, add, multiply, and understand. i,26: then saith the prophet and slave of the beauteo

unes shall make a great miss. he shall fall down into the pit called because, and there he shall perish with the dogs of reason. ii,28: now a curse upon because and his kin! ii,29: may because be accursed for ever! ii,30: if will stops and cries why, invoking because, then will stops& does nought. ii,31: if power asks why, then is power weakness. ii,32: also reason is a lie; for there is a factor infinite& unknown& all their words are skew-wise. ii,33: enough of because! be he damned for a dog! ii,34: but ye, o my people, rise up& awake! ii,35: let the rituals be rightly performed with joy& beauty! ii,36: there are rituals of the elements and feasts of the times. ii,37: a feast for the first night of the prophet and his bride! ii,38: a feast for the three days of the writing of the book of

ALEISTER CROWLEY CONCERNING DEATH

rt to all them that are nigh death, and unto such as love them. beloved daughter and sister, do what thou wilt shall be the whole of the law. it is written in the book of the law; every man and every woman is a star. it is our lady of the stars that speaketh to thee, o thou that art a star, a member of the body of nuit. listen, for thine ears are become dulled to the mean noises of the earth; the infinite silence of the stars woos thee with subtle musick. behold her bending down above thee, a flame of blue, all- touching, all penetrant, her lovely hands upon the black earth and her lithe body arched for love, and her soft feet not hurting the little floweres, and think that all thy grossness shall presently fall from thee as thou leapest to her embrace, caught up into her love as a dewdrop

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

n (illustration: we are able to light cities by rule-of-thumb methods. we do not know what consciousness is, or how it is connected with muscular action; what electricity is or how it is connected with the machines that generate it; and our methods depend on calculations involving mathematical ideas which have no correspondence in the universe as we know it<infinite" expressions (12) man is ignorant of the nature of his own being and powers. even his idea of his limitations is based on experience of the past, and every step in his progress extends his empire. there is therefore no reason to assign theoretical limits<god> to what he m

of the universe; dualism, monism and nihilism. it is impossible to enter into a discussion of their relative merits in a popular manual of this sort. they may be studied in erdmann's "history of philosophy" and similar treatises. all are reconciled and unified in the theory which we shall now set forth. the basis of this harmony is given in crowley's "berashith- to which reference should be made. infinite space is called the goddess nuit, while the infinitely small and atomic yet omnipresent point is called hadit<form. i cannot even explain (for instance) that an idea may not refer to being at all, but to going. the book of the law demands special study and initiated apprehension> these are unmanifest. one conjunction of these infinites is called ra

or, rather imagination- more nearly than it does callingforth. the aura of a man is called the "magical mirror of the universe; and, so far as any one can tell, nothing exists outside of this mirror. it is at least convenient to represent the whole as if it were subjective. it leads to less confusion. and, as a man is a perfect microcosm<universe may contain an infinite variety of worlds inaccessible to human apprehension. yet, for this very reason, they do not exist for the purposes of the argument. man has, however, some instruments of knowledge; we may, therefore, define the macrocosm as the totality of things possible to his perception. as evolution develops those instruments, the macrocosm and the microcosm extend; but they always maintain their mut

ntly "mors janua vitae, unless you add, with equal triumph "vita janua mortis. to one who understands this chain of the aeons from the point of view alike of the sorrowing isis and of the triumphant osiris, not forgetting their link in the destroyer apophis, there remains no secret veiled in nature. he cries that name of god which throughout history has been echoed by one religion to another, the infinite swelling paean i.a.o<beast and with his number 666, so that he who invokes the former invokes also the latter. also with aiwaz and the number 93. see chapter v> 15 chapter ii the formulae of the elemental weapons. before discussing magical formulae in detail, one may observe that most rituals are composite, and contain many f

meditation; in fact, of elementary mysticism in all its branches. in beginning a meditation practice, there is always< a quiet pleasure, a gentle natural growth; one takes a lively interest in the work; it seems easy; one is quite pleased to have started. this stage represents isis. sooner or later it is succeeded by depression- the dark night of the soul, an infinite weariness and detestation of the work. the simplest and easiest acts become almost impossible to perform. such impotence fills the mind with apprehension and despair. the intensity of this loathing can hardly be understood by any person who has not experienced it. this is the period of apophis. it is followed by the arising not of isis, but of osiris. the ancient condition is not restored

ALEISTER CROWLEY MAGICK WITHOUT TEARS

d pons asinorum about the names of the gods! stand in the corner for half an hour with your face to the wall! stay in after school and write malka be-tharshishim v-ruachoth b- schebralim 999 times! 19 my dear, dear, dear sister, a name is a formula of power. how can you talk of "anachronism" when the being is eternal? for the type of energy is eternal. every name is a number: and "every number is infinite; there is no difference (al i, 4. but one name, or system of names, may be more convenient either (a) to you personally or (b) to the work you are at. e.g. i have magic without tears get any book for free on: www.abika.com 32 very little sympathy with jewish theology or ritual; but the qabalah is so handy and congenial that i use it more than almost any- or all the others together- for da

ibility of mental or physical instruments capable of bringing us in relation with them) 13. every man is more or less aware that his individuality comprises several orders of existence, even when he maintains that his subtler principles are merely symptomatic of the changes in his gross vehicle. a similar order may be assumed to extend throughout nature. 10* for instance "irrational "unreal" and "infinite" expressions. 11* i.e. except- possibly- in the case of logically absurd questions, such as the schoolmen discussed in connection with "god" 25 (illustration: one does not confuse the pain of toothache with the decay which causes it. inanimate objects are sensitive to certain physical forces, such as electrical and thermal conductivity; but neither in us nor in them- so far as we know- is

of time, and by virtue of memory, a thing could become something more than itself; thus a real development is possible. one can then see a reason for any element deciding to go through this series of incarnations, because so, and only so, can he go; and he suffers the lapse of memory which he has during these incarnations, because he knows he will come through unchanged "therefore you can have an infinite number of gods, individual and equal though diverse, each one supreme and utterly indestructible. this is also the only explanation of how a "perfect being" could create a world in which war, evil, etc, exist. god is only an appearance, because (like "good) it cannot affect the substance itself, but only multiply its combinations. this is something the same as mystic monotheism; but all p

hing within but a point of view, for the simple reason that there is nothing else there! it is just like all those symbols in the book of thoth; as soon as you get to the "end" of anything, you suddenly find it is the "beginning" to formulate the idea of "self" at all, you must posit limitations; anything that is distinguishable is a mere temporary (and arbitrary) selection of the finite from the infinite; whatever you chose to think 42 of, it changes, it grows, it disappears. magic without tears get any book for free on: www.abika.com 196 you have got to train your mind to canter through those leafy avenues of thought upon the good green turf of indifference; when you can do it without conscious effort, so that up-down, in-out, far-near, black-white (and so on for everything) appears quit

ry, in anglo- saxon countries, is quite as axiomatic as you were taught to suppose. please let me emphasize the fact that i have heard and seen these conditions in eastern countries with my own ears and eyes. vivekananda- certainly the best of the modern indian writes on yoga- complained bitterly that the old greymalkin witches of new york who called themselves his disciples had to be dodged with infinite precaution whenever he wanted to spend an evening in the tenderloin. on the other hand, the sheikh of mish- and a very holy sheikh he was- introduced his "boy friend" as such to me when i visited him in the sahara, without the slightest shame or embarrassment. believe me, the humbug about "morality" in this country and the u.s.a, yes, even on the continent in pious circles, is hobgoblin n

ALEISTER CROWLEY MEDITATION

g together of all the host of heaven would similarly blot out the sunlight. but if we do say so, and wish to form a further image of shivadarshana, we must imagine ourselves as suddenly recognizing that this universal blaze is darkness; not 42 a light extremely dim compared with some other light, but darkness itself. it is not the change from the minute to the vast, or even from the finite to the infinite. it is the recognition that the positive is merely the negative. the ultimate truth is perceived not only as false, but as the logical contradictory of truth. it is quite useless to elaborate this theme, which has baffled all other minds hitherto. we have tried to say as little as possible rather than as much as possible<
he great work of the life of frater perdurabo to prove this. studying each religious practice of each great religion on the spot, he was able to show the identity-in-diversity of all, and to formulate a method free from all dogmatic bias, and based only on the ascertained facts of anatomy, physiology, and psychology "q" can you give me a brief abstract of this method "a" the main idea is that the infinite, the absolute, god, the over-soul, or whatever you may prefer to call it, is always present; but veiled or masked by the thoughts of the mind, just as one cannot hear a heart-beat in a noisy city "q" yes "a" then to obtain knowledge of that, it is only necessary to still all thoughts. 44 "q" but in sleep thought is stilled "a" true, perhaps, roughly speaking; but the perceiving function i

ircle should not be too small and cramp his movements; it should not be so large that he has long distances to traverse. once the circle is made and consecrated, the magician must not leave it, or even lean outside, lest he be destroyed by the hostile forces that are without. he chooses a circle rather than any other lineal figure for many reasons; e.g, 1. he affirms thereby his identity with the infinite. 2. he affirms the equal balance of his working; since all points on the circumference are equidistant from the centre. 3. he affirms the limitation implied by his devotion to the great work. he no longer wanders about aimlessly in the world. the centre of this circle is the centre of the tau of ten squares which is in the midst, as shown in the illustration. the tau and the circle togeth

ion it need not always be sufficient to help him in another; it may even be stupid. there is the story of the man who practised for forty years to walk across the ganges; and, having succeeded, was reproached by his holy guru, who said "you are a great fool. all your neighbours have been crossing every day on a raft for two pice" this occurs to most, perhaps to all, of us in our careers. we spend infinite pains to learn something, to achieve something, which when gained does not seem worth even the utterance of the wish. but this is a wrong view to take. the discipline necessary in order to learn latin will stand us in good stead when we wish to do something quite different. at school our masters punished us; when we leave school, if we have not learned to punish ourselves, we have learned

iverse whose sum is rest, by so much will he feel that harmony, that totality. and though the happiness which he experiences may be criticised as only one scale of a balance in whose other scale is an equal misery, there are those who hold that misery consists only in the feeling of separation from the universe, and that consequently all may cancel out among the lesser feelings, leaving only that infinite bliss which is one phase of the infinite consciousness of that all. such speculations are somewhat beyond the scope of the present remarks. it is of no particular moment to observe that the elephant and flea can be no other than they are; but we do perceive that one is bigger than the other. that is the fact of practical importance. we do know that persons can be trained to do things whic

ALEISTER CROWLEY TAO TEH KING

ure of things. the least abject asset in the intellectual bankruptcy of european thought is the hebrew qabalah. properly understood it is a system of symbolism infinitely elastic, assuming no axioms, postulating no principles, asserting no theorems, and therefore adaptable, if managed adroitly, to describe any conceivable doctrine. it has been my continual study since 1898, and i have found it of infinite value in the study of the tao teh king. by its aid i was able to attribute the ideas of lao tze to an order with which i was exceedingly familiar, and whose practical worth i had repeatedly proved by using 9 it as the basis of the analysis and classification of all aryan and semitic religions and philosophies. despite the essential difficulty of correlating the ideas of lao tze with any o

sea, with 24 no thought of an harbor. the profane have each one his definite course of action; i alone appear useless and uncomprehending, like a man from the border. yea, thus i differ from all other men: but my jewel is the all-mother((cf 'afloat in the aether, o my god, my god' liber vii. it is the 'aimless winging' which gives 'joy ineffable' to the self-supported absolute) 25 chapter xxi the infinite womb. 1. the sole source of energy is the tao. who may declare its nature? it is beyond sense, yet all form is hidden within it. it is beyond sense, yet all perceptibles are hidden within it. it is beyond sense, yet all perceptibles are hidden within it. it is beyond sense, yet all being is hidden within it. this being excites perception, and the word thereof. as it was in the beginning

ALEISTER CROWLEY THE BANNED LECTURE

been told that the battle was won by the belgians. now, all these things are merely matters of opinion. there may be a little truth in some of them. but we have practically no means of finding out exactly how much, even if our documentary support is valid to establish any of these theories. it is, also, almost impossible to estimate the causes of any given event, if only because those causes are infinite, and each one of them is to a certian extent an efficient determining cause. take a quite simple matter like the time of year. if it had been winter instead of summer, the hens would not have been laying and hougomont and la haye sainte would not have been able to nourish the contending forces. but though it is profitable for the soul to contemplate the extent of what we don t know, it is

n people s greed. for everyone knew that even if the jews had wealth, they managed to hide it very successfully, and that they had a nasty was of arranging for protection with peo le who were too powerful to be bullied, and too good business men to be fooled into killing the goose that laid the golden eggs. so the only motive available was fear, and in those ages where ignorance was fostered with infinite devotion, it was even easier to create a scare about bogies than our propaganda in the recent scrap found it. i was in venice just before the war, when halley s comet was around, and although the pope himself sprinkled holy water over the comet, and sent it his special benediction and told the people it would do no harm, in his most ex cathedra manner, the venetians gathered themselves in

ALEISTER CROWLEY THE HEART OF THE MASTER

hings are joined into joy by the love of the master. the voice of the ibis. abrahadabra: all ways are alike, being endless, eternally coiling in curves of ineffable wonder; each star has its course, by the manifold musings that move in the mind of the master. the voice of the vulture. mu: unmated, immaculate, consecrate, virgin, all things are begotten of the breath of the master, and born of the infinite space wherein doth he give them their form- and abideth in silence. now all is as it were a passion of great peace; and in the stillness i lift up my soul like an offering and cry in mine heart: let me dwell at the feet of the master! but the silence swallows up those vain words; and they are smitten through with the fire of his blood, that transforms them to these "at his feet is only th

the glow of his reality; he leaves no possible form inane or inert; in him do all partake the sacrament of birth to truth. liberty leaps in the heart of the master; for every man and every woman is a star. each follows, free and joyful, its own will; for every will alike has its essential function in the rhythm of the heart of the master. no star can stray from its self-chosen course: for in the infinite soul of space all ways are endless, all-embracing: perfect. love burns in the heart of the master: he, seeing only god in every thing, with the white flame of worship purges it of all its fancied imperfection. his boundless adoration kindles space itself, leaving no void that is not compassed by his passion. by virtue of his law he floods each thought with love, and marries it in turn to

ssed by his passion. by virtue of his law he floods each thought with love, and marries it in turn to every other thought; and of each bridal night the fruits are twin, the rapture of silence, and some new world unguessed of phantasy; of these behold one grim and one grotesque, this lyric and that lordly, the grievous and the gracious equal in his sight, for they know neither limit nor let in the infinite variety of their beauty, making new harmonies with every hour, beyond belief for joy. syrinx and pan now comes the sound as of the fall of snow-flakes and rosepetals: it is the twinkling of the feet of a young maiden dancing. and the music is the whisper of the wind among the pines upon the hill; and that is the breath of the pan-pipe in the mouth of the master. and, all in one, it is the

it is the universe in manifestation. the heart of the master get any book for free on: www.abika.com 15 also; i hear the seven-fold song thereof. carmen. by wisdom forms he matter and space and time, experience to sublime. by virtue spends he his own life through all; mercy majestical. by energy revolves he all in stress of change, the limitless. by order gathers he the worlds of light in beauty infinite. by love destroys he all to recreate fresh phantasies to fate. by reason reckons he his governance, the wonder of his chance. by purity absolves he all his will from every image of ill. in silence he resumes each perfect part to rapture of his heart, his, in whose truth of nature all things are, the still and shining star. iii. the temple of truth the initiation. i, khaled khan, beheld th

t of the master get any book for free on: www.abika.com 20 in the way, that until the second task be already far advanced, the confusion of the instrument is such that it 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

ALEISTER CROWLEY THE LAW OF LIBERTY

ight. rejoice with me, all ye people! at the very head of the book stands the great charter of our godhead "every man and every woman is a star" we are all free, all independent, all shining gloriously, each one a radiant world. is not that good tidings? then comes the first call of the great goddess nuit, lady of the starry heaven, who is also matter in its deepest metaphysical sense, who is the infinite in whom all we live and move and have our being. hear her first summons to us men and women "come forth, o children, under the stars, and take your fill of love! i am above you and in you. my ecstasy is in yours. my joy is to see your joy" later she explains the mystery of sorrow "for i am divided for love's sake, for the chance of union "this is the creation of the world, that the pain o

u are fulfilling the precepts of our holy religion- provided only that you remember to regard your actions in this light. do not lower yourself and destroy and cheapen your pleasure by leaving out the supreme joy, the consciousness of the peace that passeth understanding. do not embrace mere marian or melusine; she is nuit herself, specially concentrated and incarnated in a human form to give you infinite love, to bid you taste even on earth the elixir of immortality "but ecstasy be mine and joy on earth; ever to me! to me" again she speaks "love is the law, love under will" keep pure your highest ideal; strive ever toward it without allowing aught to stop you or turn you aside, even as a star sweeps upon its incalculable and infinite course of glory, and all is love. the law of your being

urous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you! i am the blue-lidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky. to me! to me" and with these words "the manifestation of nuit is at an end" iii. in the next chapter of our book is given the word of hadit, who is the complement of nuit. he is eternal energy, the infinite motion of things, the central core of all being. the manifested universe comes from the marriage of nuit and hadit; without this could no thing be. this eternal, this perpetual marriage-feast is then the nature of things themselves; and therefore everything that is, is a crystallization of divine the law of liberty get any book for free on: www.abika.com 4 ecstasy. hadit tells us of himse

nature of things themselves; and therefore everything that is, is a crystallization of divine the law of liberty get any book for free on: www.abika.com 4 ecstasy. hadit tells us of himself "i am the flame that burns in the heart of every man, and in the core of every star" he is then your own inmost divine self; it is you, and not another, who are lost in the constant rapture of the embraces of infinite beauty. a little further on he speaks of us "we are not for the poor and the sad; the lords of the earth are our kinsfolk "is a god to live in a dog? no! but the highest are of us. they shall rejoice, our chosen: who sorroweth is not of us "beauty and strength, leaping laughter and delicious languor, force and fire, are of us" later, concerning death, he says "think not, o king, upon that

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

, extreme heat, and all the elements are themselves again. imagine that each atom of each element possesses the memory of all his adventures in combination. by the way, that atom, fortified with that memory, would not be the same atom; yet it is, because it has gained nothing from anywhere except this memory. therefore, by the lapse of time and by virtue of memory, a thing (although originally an infinite perfection) could become something more than itself; and thus a real development is possible. one can then see a reason for any element deciding to go through this series of incarnations (god, that was a magnificent conception) because so, and only so, can he go; and he suffers the lapse of memory of his own reality of perfection which he has during these incarnations, because he knows he

n itself; and thus a real development is possible. one can then see a reason for any element deciding to go through this series of incarnations (god, that was a magnificent conception) because so, and only so, can he go; and he suffers the lapse of memory of his own reality of perfection which he has during these incarnations, because he knows he will come through unchanged. therefore you have an infinite number of gods, individual and equal though diverse, each one supreme and utterly indestructible. this is also the only explanation of how a being could create a world in which war, evil "etc. exist. evil is only an appearance because, like "good, it cannot affect the substance itself, but only multiply its combinations. this is something the same as mystic monism, but the objection to th

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

of the law not only anticipates the conclusion of the greatest modern mathematicians like poincare, but goes beyond them. it was necessary that this should be the case, so that the book might be, beyond question, the expression of a mind possessed of superior powers to any incarnated mind soever. it may clarify the subject if we venture to paraphrase the text. the first statement "every number is infinite" is, on the face of it, a contradiction in terms. but that is only because of the accepted idea of a number as not being a thing in itself but merely a term in series homogeneous in character. all orthodox mathematical argument is based on definitions involving this conception. for example, it is fundamental to admit the identity of 2 plus 1 with 1 plus 2. the book of the law presents an

parts of a continuum of their own, which interpenetrates the series of integers without touching it, at least necessarily. for example: the tangents of angles made by the separation of two lines from coincidence to perpendicularity, increases constantly from zero to infinity. but almost the only integral value is found at the angle of 45 degrees where it is unity. it may be said that there is an infinite number of such series, each possessing the same property of infinite divisibility. the ninety tangents of angles differing by one degree between zero and ninety may be multiplied sixty fold by taking the minute instead of the degree as the co-efficient of the progression, and these again sixty fold by introducing the second to divide the minute. so on ad infinitum. all these consideration

ALEISTER CROWLEY THE OTO GNOSTIC MASS

last circumambulation they leave him, and go to the place between the font and the small altar, where they kneel in adoration, their hands joined palm to palm, and raised above their heads. all imitate this motion. the priest returns to the east, and mounts the first step of the altar. the priest: o circle of stars whereof our father is but the younger brother, marvel beyond imagination, soul of infinite space, before whom time is ashamed, the mind bewildered, and the understanding dark, not unto thee may we attain, unless thine image be love. therefore by seed and root and stem and bud and leaf and flower and fruit do we invoke thee. then the priest answered& said unto the queen of space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smelling perfum

and skill unite to bring forth ecstasy, and beauty answer beauty. the people: so mote it be. death the deacon: term of all that liveth, whose name is inscrutable, be favourable unto us in thine hour. the people: so mote it be. the end the deacon: unto them from whose eyes the veil of life hath fallen may there be granted the accomplishment of their true wills; whether they will absorption in the infinite, or to be united with their chosen and preferred, or to be in contemplation, or to be at peace, or to achieve the labour and heroism of incarnation on this planet or another, or in any star, or aught else, unto them may there be granted the accomplishment of their wills; yea, the accomplishment of their wills 'a(c)umgn 'a(c)umgn 'a(c)umgn. the people: so mote it be. all sit. the deacon an

ALEISTER CROWLEY THE QABALAH

y, a science of the spirit itself, whose teacher is god, whose method is simple as the divine light, and subtle as the divine fire, whose results are limpid as the divine water, all-embracing as the divine air, and solid as the divine earth. truth is the source, and economy the course, of that marvellous stream that pours its living waters into the ocean of apodeictic certainty, the truth that is infinite in its infinity as the primal truth which which it is identical is infinite in its unity. need we say that we speak of the holy qabalah? o science secret, subtle, and sublime, who shall name thee without veneration, without prostration of soul, spirit, and body before thy divine author, without exaltation of soul, spirit, and body as by his favour they bathe in his lustral and illimitable

ibed by the qabalists. first is nothing, or the absence of things, ya, which does not mean and cannot mean negatively existing (if such an idea can be said to mean anything, as s. liddell macgregor mathers, who misread the text and stultified the commentary by the light of his own ignorance of hebrew and philosophy, pretends in his translation of v. rosenroth. second is without limit [ws ya, i.e, infinite space. this is the primal dualism of infinity; the infinitely small and the infinitely great. the clash of these produces a finite positive idea which happens (see tycarb29 for a more careful study, though i must not be understood to indorse every word in our poet-philosopher s thesis) to be light, rwa. this word rwa is most important. it symbolises the universe immediately after chaos, t

rimal dualism of infinity; the infinitely small and the infinitely great. the clash of these produces a finite positive idea which happens (see tycarb29 for a more careful study, though i must not be understood to indorse every word in our poet-philosopher s thesis) to be light, rwa. this word rwa is most important. it symbolises the universe immediately after chaos, the confusion or clash of the infinite opposites. a is the egg of matter; w is, the bull, or energy-motion; and r is the sun, or organised and moving system of orbs. the three letters of rwa thus repeat the three ideas. the nature of rwa is this analysed, under the figure of the ten numbers and the 22 letters which together compose what the rosicrucians have diagrammatised under the name of minutum mundum. it will be noticed t

le, we find it in the attribution of \yhla to the pentagram which gives p [see a note on genesis, equinox, no. ii. p. 184] here we write elohim, the creative deities, round a pentagram, and read it reverse beginning with l, g, the letter of equilibrium, and obtain an approximation to p 3.1415 (good enough for the benighted hebrew, as if thereby the finite square of creation was assimilated to the infinite circle of the creator. 34 concealed yods on the other hand are another matter entirely t.s. 35 [lat, a coward created the soul of the earth] 36 [heb, possibly intended for: the son, the spirit, the father, the grave: ihvh [is] the law] 37 [grk, jesus christ, son of god, saviour] 38 [grk, approx. the favour of isis [is] the treasure of the sons of wisdom] liber lviii 23 yes: but why should

d i study that word by day and by night; and at the end of that time did i not dare to utter the first letter of those six letters. thus humbling myself did i abash both the holy yogi and my venerable frater i.a. but alas! tetragrammaton! alas! adonai! the hour of my silence is past. may the hour of my silence return! amen) liber lviii 26 part i the universe as it is section i 0. the negative the infinite the circle, or the point. 1. the unity the positive the finite the line, derived from 0 by extension. the divine being. 2. the dyad the superficies, derived from 1 by reflection 11, or by revolution of the line about its end. the demiurge. the divine will. 3. the triad, the solid, derived from 1 and 2 by addition. matter. the divine intelligence. 4. the quarternary, the solid existing in

ALEISTER CROWLEY THE SWORD OF SONG

m of those ancient faiths which come up in as many colours as their investigator has moods* in order to get over the ethical difficulties presented by the na ve naturalism of many parts of those scriptures, in the divine authority of which he firmly believed, philo borrowed from the stoics (who had been in like straits in respect of greek mythology) that great excalibur which they had forged with infinite pains and skill the method of allegorical interpretation. this mighty two handed engine at the door of the theologian is warranted to make a speedy end of any and every moral or intellectual difficulty, by showing that, taken allegorically, or, as it is otherwise said poetically or in a spiritual sense, the plainest words mean whatever a pious interpreter desires they should mean (huxley

of bridge-whist. bara is hindustani for great. john iii. 18, he that believeth not is condemned already. the sword of song 18 free will. herbert spencer. if there is free will how can there be pain or damnation? not-self being an illusion. self or not-self real? chute d icare. i have pity: had christ any? the sheep and the goats. on just belief or unbelief; and an involuntary act make difference infinite in fact between the right and left-hand thief? belief is not an act of will! 500 i think, sir, that i have you still, even allowing (much indeed) that any will at all is freed, and is not merely the result of sex, environment, and cult, 505 habit and climate, health and mind, and twenty thousand other things! so many a metaphysic sings (i wish they did indeed: i find their prose the harde

en earth shall be as dead as the moon is to-day, my breathing now will have robbed some being then living of the dearest necessity of life. that the theft is minute, incalculably trifling, is no answer to the moralist, to whom degree is not known; nor to the scientist, who sees the chain of nature miss no link. if, on the other hand, the store of energy in the universe be indeed constant (whether infinite or no, if personality be indeed delusion, then theft becomes impossible, and to forbid it is absurd. we may argue that even so temporary theft may exist; and that this is so is to my mind no doubt the case. all theft is temporary, since even a millionaire must die; also it is universal, since even a buddha must breathe. the third precept this precept, against adultery, i shall touch but l

as real as many unquestioned facts of daily life; and, if we follow herbert spencer, they are at least evidence of some cause* now, this fact is our base. what is the cause of my illusion of seeing a spirit in the triangle of art? every smatterer, every expert in psychology, will answer: that cause lies in your brain. english children are taught (pace the education act) that the universe lies in infinite space; hindu children, in the akasa, which is the same thing. those europeans who go a little deeper learn from fichte, that the phenomenal universe is the creation of the ego; hindus, or europeans studying under hindu gurus, are *this, incidentally, is perhaps the greatest argument we possess, pushed to its extreme, against the advaitist theories. a.c. notes 65 told, that by akasa is mea

hypothesis of the universe, that of its infinity, or at any rate that of the infinity of god, or of the infinity of some substance or idea actually existing, we first come to the question of the possibility of the co-existence of god and man. the christians, in the category of the existent, enumerate among other things, whose consideration we may discard for the purposes of this argument, god, an infinite being; man; satan and his angels; man certainly, satan presumably, finite beings. these are not aspects of one being, but separate and even antagonistic existences. all are equally real; we cannot accept mystics of the type of caird as being orthodox exponents of the religion of christ. the hindus enumerate brahm, infinite in all dimensions and directions indistinguishable from the plerom

ALEISTER CROWLEY EQ I 1

m. 39 surely as he waves his rod in a circle on the sod springs the emerald chaste and clean from the duller paler green. surely in the circle millions of immaculate pavilions flash upon the trembling turf like the sea-stars in the surf- millions of bejewelled tents for the warrior sacraments. vaster, vaster, vaster, vaster, grows the stature of the master; all the ringed encampment vies with the infinite galaxies. in the midst a cubic stone with the devil set thereon; hath a lamb's virginal throat; hath the body of a stoat; hath the buttocks of a goat; hath the sanguine face and rod of a goddess and a god! spell by spell and pace by pace! mystic flashes swing and trace velvet soft the sigils stepped by the silver-starred adept. back and front, and to and fro, soul and body sway and flow i

o get some knowledge of the men who were the companions of his spirit "for nearly a year after this, i spent every hour of my 68 spare time studying in the national; and at last it seemed to me that i had got titian's range of colour quite as exactly as the old glasses had got claude's. but it was extraordinarily difficult to get his vision of form. however, i was determined to succeed; and, with infinite patience and after numberless attempts, success began slowly to come to me. to cut a long story short, i was able, in eight or ten years, to construct these four or five different sorts of glasses. claude-glasses and rossetti-glasses, of course; and also titian-glasses, velasquez-glasses and rembrandt-glasses; and again my mind came to anchor in the work accomplished. not that i stopped t

day your choice- to-morrow your fate" answered the young poet. and the conversation drifted to lighter subjects. but as she left she managed to scratch his hand with a brooch, and this tiny blood-stain on the pin she bore back in triumph to her master; he would work a strange working therewith* swanoff closed his books and went to bed. the streets were deadly silent; he turned his thoughts to the infinite silence of the divine presence, and fell into a peaceful sleep. no dreams disturbed him; later than usual he awoke. how strange! the healthy flush of his cheek had faded: the hands were white and thin and wrinkled: he was so weak 102 that he could hardly stagger to the bath. breakfast refreshed him somewhat; but more than this the expectation of a visit from his master. the master came "l

hey drew together- she was in his arms. he awoke with a start. a woman 104 indeed lay in his arms and showered a rain of burning kisses on his face. she clothed him about with ecstasy; her touch waked the serpent of essential madness in him. then, like a flash of lightning, came his master's word to his memory- kill it! in the dim twilight he could see the lovely face that kissed him with lips of infinite splendour, hear the cooing words of love "kill it! my god! adonai! adonai" he cried aloud, and took her by the throat. ah god! her flesh was not the flesh of woman. it was hard as india-rubber to the touch, and his strong young fingers slipped. also he loved her- loved, as he had never dreamt that love could be. but he knew now, he knew! and a great loathing mingled with his lust. long di

ons of scepticism. we have questioned the malkuth point of view; it appears absurd, be it agreed. but the tiphereth position is unshaken; tiphereth needs no telling that malkuth is absurd. when we turn our artillery against tiphereth, that too crumbles; but kether frowns above us. attack kether, and it falls; but the yetziratic malkuth is 127 still there. until we reach kether of atziluth and the infinite light, and space, and nothing. so then we retire up the path, fighting rear-guard actions; at every moment a soldier is slain by a hunchback; but as we retire there is always a soldier just by us. until the end. the end? buddha thought the supply of hunchbacks infinite; but why should not the soldiers themselves be infinite in number? however that may be, here is the point; it takes a mom

ALEISTER CROWLEY EQ I 5

to awaken the spine in this manner. concentrate thy thought of thyself in the base of the spine, and move it gradually up a little at a time. by this means thou wilt become conscious of the spine, feeling each vertebra as a separate entity. this must be achieved most fully and perfectly before the further practice is begun. 4. next, adore the brain as before, but figure to thyself its content as infinite. deem it to be the womb of isis, or the body of nuit. 5. next, identify thyself with the base of the spine as before, but figure to thyself its energy as infinite. deem it to be the phallus of osiris or the being of hadit. 6. these two concentrations 4 and 5 may be pushed to the point of samadhi. yet lose not control of the will; let not samadhi be thy master herein. 7. now then, being co

y, a science of the spirit itself, whose teacher is god, whose method is simple as the divine light, and subtle as the divine fire, whose results are limpid as the divine water, all-embracing as the divine air, and solid as the divine earth. truth is the source, and economy the course, of that marvellous stream that pours its living waters into the ocean of apodeictic certainty, the truth that is infinite in its infinity as the primal truth with which it is identical is infinite in its unity. need we say that we speak of the holy qabalah? o science secret, subtle, and sublime, who shall name thee without veneration, without prostration of soul, spirit, and body before thy divine author, without exaltation of soul, spirit, and body as by his favour they bathe in his lustral and illimitable

ely existing (if such an idea can be said to mean anything, as s. liddell macgregor mathers, who misread the text and stultified the 83 commentary by the light of his own ignorance of hebrew and philosophy, pretends in his translation of v. rosenroth. second is without limit hb:peh-final hb:vau hb:samekh hb:nun-final hb:yod a weh note: corrected, original text had hb:peh-final hb:vau hb:mem "i.e, infinite space. this is the primal dualism of infinity; the infinitely small and the infinitely great. the clash of these produces a finite positive idea which happens (see hb:taw hb:yod hb:shin hb:aleph hb:resh hb:bet, in "the sword of song" for a more careful study, though i must not be understood to indorse every word in our poet-philosopher's thesis) to be light, hb:resh hb:vau hb:aleph. this

a finite positive idea which happens (see hb:taw hb:yod hb:shin hb:aleph hb:resh hb:bet, in "the sword of song" for a more careful study, though i must not be understood to indorse every word in our poet-philosopher's thesis) to be light, hb:resh hb:vau hb:aleph. this word hb:resh hb:vau hb:aleph is most important. it symbolises the universe immediately after chaos, the confusion or clash of the infinite opposites. hb:aleph is the egg of matter; hb:yod is taurus, the bull, or energy-motion; and hb:resh is the sun, or organised and moving system of orbs. the three letters of hb:resh hb:vau hb:aleph thus repeat the three ideas. the nature of hb:resh hb:vau hb:aleph is thus analysed, under the figure of the ten numbers and the 22 letters which together compose what the rosicrucians have diag

example, we find it in the attribution of alhim to the pentagram which gives pi [see equinox, no. ii. p. 184] here we write elohim, the creative deities, round a pentagram, and read it reverse beginning with hb:lamed, libra, the letter of equilibrium, and obtain an approximation to pi 3.1415 (good enough for the benighted hebrews, as if thereby the finite square of creation was assimilated to the infinite circle of he creator. yes: but why should not berashith 2, 2, 1, 3, 1, 4, give, say "e? the only answer is, that if you screw it round long enough, it perhaps will! 92 the rational table of tzirup should, we agree with fra. p, be left to the rationalist press association, and we may present the irregular table of commutations to irregular masons. 4. to the less important methods we may ap

ALEISTER CROWLEY EQ I 5

sorrow of my heart, amen! i turned me to the west, and the archangel bore a flaming book, on which was written an in enochian. within was drawn a fiery scorpion, yet cold withal. until the book of the east be opened! until the hour sound! 5 until the voice vibrate! until it pierce my depth; look not on high! look not beneath! for thou wilt find a life which is as death: or a death which should be infinite. for thou art submitted to the four: five thou shalt find, but seven is lone and far. o lord god, let thy spirit hither unto me! for i am lost in the night of infinite pain: no hope: no god: no resurrection: no end: i fall: i fear. o saviour of the world, bruise thou my head with thy foot to save the world, that once again i touch him whom i slew, that in my death i feel the radiance and

e is stained with blood: the black is kissed of the christ! return! return! it is a new chaos that thou findest here: chaos for thee: for us it is the skeleton of a new truth" i said: tell me this truth: for i have conjured ye by the mighty names of god, the which ye cannot but obey. the voice said: light is consumed as a child in the womb of its mother to develop itself anew. but pain and sorrow infinite, and darkness are invoked. for this child riseth up within his mother and doth crucify himself within her bosom. he extendeth his arms in the arms of his mother and the light becometh fivefold1. lux in luce, christus in cruce; deo duce sempiterno. and be the glory for ever and ever unto the most high god, amen! then i returned within my body, giving glory unto the lord of light and of the

y. close up the worlds like unto a weary house; close up the book of the recorder, and let the veil swallow up the shrine, for i am arisen, o my fair one, and there is no more need of all these things. if once i put thee apart from me, it was the joy of play. is not the ebb and flowing of the tide a music of the sea? come, let us mount unto nuit our mother and be lost! let being be emptied in the infinite abyss! for by me only shalt thou mount; thou hast none other wings than mine. all this while the rose has been shooting out blue flames, coruscating like snakes through the whole aire. and the snakes have taken shapes of sentences. one of them is "sub umbra alarum tuarum adonai quies et felicitas" and another "summum bonum, vera sapientia, magnanima vita, sub noctis nocte sunt" and anothe

of the rose, and in the glory of that face i am ended. my eyes are fixed upon his eyes; my being is sucked up through my eyes into those eyes. and i see through those eyes, and lo! the universe, like whirling sparks of gold, blown like a tempest. i seem to swell out again into him. my consciousness fills the whole aethyr. i hear the cry nia, ringing again and again from within me. it sounds like infinite music, and behind the sound is the meaning of the aethyr. again there are no words. all this time the whirling sparks of gold go on, and they are like blue sky, with a lot of rather thin white clouds in it, outside. and now i see mountains round, far blue mountains, purple mountains. and in the midst is a little green dell of moss, which is all sparkling with dew that drips from the rose

reets with the dogs; thou wast tumbled and shameless and wanton in a place where four roads meet. there wast thou defiled, and there wast thou slain, and there wast thou left to rot. the charred stake was thrust through thy bowels, and thy parts were cut off and thrust into thy mouth for derision. all my unity is dissolved; i live in the tips of my feathers. that which i think to be myself is but infinite number. glory unto the rose and the cross, for the cross is extended unto the uttermost end beyond space and time and being and knowledge and delight! glory unto the rose that is the minute point of its center! even as we say; glory unto the rose that is nuit the circumference of all, and glory unto the cross that is the heart of the rose! 31 therefore do i cry aloud, and my scream is the

ALEISTER CROWLEY EQUINOX EQ I 1 2

om that he cannot part, even if he would. that is his password into the ritual itself; and on his finger it shall be put at the moment when all else is gone. 11.5. ceremony works admirably. magical images strong. at reception behold! the sigil of the supreme order itself in a blaze of glory not to be spoken of. and the half-seen symbol of my lord adonai therewith as a mighty angel glittering with infinite light. 108 according the the ritual, o.m. withdrew himself from the vision; the vision of the universe, a whirling abyss of coruscating suns in all the colours, yet informed and dominated by that supernal brilliance. yet o. m. refused the vision; and a conflict began and was waged through many ages so it seemed. and now all the enemies of o. m. banded themselves against him. the petty af

him free for the fight. it may have been a snare may the lord adonai keep him in the path. adonai! adonai!(p.s. add that the "ultra-violet" or "astral" light in the room was such that it seemed bright as daylight. he hath never seen the like, even in the ceremony which he performed in the great pyramid of gizeh. 11.14- o. m. then passed from vision unto vision of unexampled 11.34. splendour. the infinite abyss of space, a rayless orb of liquid and colourless brilliance fading beyond the edges into a flame of white and gold. the rosy cross flashing with lustre ineffable. and more, much more which ten scribes could hardly catalogue in a century. 109 the vision of the holy guardian angel itself; yet was he seen as from afar, not intimately. therefore is o. m. not content with all this wonder

tudio, through the garden of the luxembourg to my favourite fountain. it is useless to attempt to write of the dew and the flowers in the clear october sunlight. yet the light which i behold is still more than sunlight. my eyes too are quite weak from the vision; i cannot bear the brilliance of things. the clock of the senate strikes; and my ears are ravished with its mysterious melody. it is the infinite interior movement of things, secured by the co-extension 135 of their sum with the all, that transcends the deadly opposites; change which implies decay, stability which spells monotony. i understand all the psalms of benediction; there is spontaneous praise, a fountain in my heart. the authors of the psalms must have known something of this illumination when they wrote them. 9.30. it see

ALEISTER CROWLEY EQUINOX EQ I 2 2

o with a passionate thrill of fear i creep- like shadows across day! like winter on the expended year- from those cold feet, a frozen meer, to those cold knees, a lost lagoon, to that wild woodland, strangely near to the lone tower that tops the moon! 202 verily and amen! unhewn the great grim forest menaces. what gardener may dare to prune those woods to build me palaces? so climb, each ledge an infinite stress, lustful as light, as lechery loth, from the brutality of besz to the plumed perjury of thoth! i held him holy. holier both than aught the bearers of the bier, thoum-aesh-neith and auramoth, saw in the hiding-house of fear. the sorceries that span the sphere, the spells that harness star and sun, i whispered in his siren ear- once, twice, and thrice for every one! once, twice, and

with a collar of gold for thy throat, a scarlet bow for thy horns! here, in the dusty air, i build thee a shrine of yew. all green is the garland i wear, but i feed it with blood for dew! after the orange bars that ribbed the green west dying are dead, o lord of the stars, i come to thee, come to thee crying. the ambrosial moon that arose with breasts slow heaving in splendour drops wine from her infinite snows. ineffably, utterly, tender. 209 o moon! ambrosial moon! arise on my desert of sorrow that the magical eyes of me swoon with lust of rain to-morrow! ages and ages ago i stood on the bank of a river holy and holy and holy, i know, for ever and ever and ever! a priest in the mystical shrine, i muttered a redeless rune, till the waters were redder than wine in the blush of the harlot m

o the ruach. thus, therefore, osiris speaketh in the character of the higher soul, the symbolic form of which is now standing between the pillars before him. the second circumambulation then takes place in the path of darkness, the symbolic 255 light of occult science leading the way. this light of the kerux is to show that the higher soul is not the only divine light, but rather a spark from the infinite flame. after the kerux comes the hegemon, the translator of the higher self, leading the candidate, then the stolistes and dadouchos. once they pass round the temple in solemn procession: it is the foundation in darkness of the binah angle of the whole triangle of the ineffable light. the hierophant knocks once as then pass him, and the hiereus does likewise, as the affirmations of mercy

ng the great man-lion; then again we rose and re-assumed human shape, but larger than before "now we saw standing before us a venerable, beautiful and kingly figure (tiphereth, holding a flaming sword of dazzling whiteness. this he extended to us, whilst his attendants, who were angelic figures, sang a low, melodious tune. then he placed it in our mouth, when at once there rushed from our lips an infinite and intolerable song, which presently ceased, when the sword was returned to the king "then i noticed that the sun was burning below us, so once again assuming the form of the brown bird, we flitted round the sun, bathing in its fiery flames and molten substance "presently i wished to return; but could not separate myself from her, for i was absorbed in sappho. becoming 316 desperate, i c

a certain symbol and that balanced with its correlatives, then sendeth he, as before said, a thought-ray from his spiritual consciousness, illuminated by his higher will, directly unto the part of his sphere of sensation or m. m. of the u.40 which is consonant with the symbol employed. there, as in a mirror, doth he perceive its properties as reflected from the macrocosmus shining forth into the infinite abyss of the heavens; thence can he follow the ray of 321 reflection therefrom, and while "concentrating his united "consciousness" at that point of his sphere of sensation, can receive the "direct reflection" of the ray from the macrocosmus. but if instead of concentrating at that actual point of the sphere of sensation, and thus receiving the "direct ray" as then reflected into his thou

ALEISTER CROWLEY EQUINOX EQ I 2

the magic veil of its glamour ecstatic many have been appalled, many disappointed. few have dared to crush in arms of steel this burning daughter of the jinn; to ravish from her poisonous scarlet lips the kisses of death, to force her serpent-smooth and serpent-stinging body down to some infernal torture-couch, and strike her into spasm as the lightning splits the cloud-wrack, only to read in her infinite sea-green eyes the awful price of her virginity- black madness. even supreme richard burton, who solved nigh every other riddle of the eastern sphinx, passed this one by. he took the drug for months "with no other symptom than increased appetite" and in his general attitude to hashish-intoxication 33 (spoken of often in the "nights) shows that he regards it as no more than a vice, and see

le than death, a despair and disgust which only too often lead to abandonment, when in truth they should encourage, for that- as the oracles affirm- it is darkest before the dawn. meditation therefore annoyed me, as tightening and constricting the soul. i began to ask myself if the "dryness" was an essential part of the process. if by some means i could shake its catafalque of mind, might not the infinite divine spirit leap unfettered to the light? who shall roll away the stone? let it not be imagined that i devised these thoughts from pure sloth or weariness. but with the mystical means then at my disposal, i required a period of days or of weeks to obtain any result, such as samadhi in one of its greater or lesser forms; and in england the difficulties were hardly to be overcome. i found

it is to the vague and varying phantoms of the "astral plane" the new consciousness resulting from the combination is, too, always a simple one. even where it is infinitely complex, as in atmadarshana or the vision of the universal 65 peacock, its oneness is the truer of these two contradictory truths. so for the matter of time and space. all time is filled; all space is filled; the phenomenon is infinite and eternal. this is true even though its singleness makes the duration of the phenomenon but one minimum cogitabile. in short, it is experienced in some other kind of time, some other kind of space. there is nothing irrational about this. non-euclidean geometries, for example, are possible, and may be true. it is only necessary to a theory of the universe that it should be true to itself

thing irrational about this. non-euclidean geometries, for example, are possible, and may be true. it is only necessary to a theory of the universe that it should be true to itself within itself; for there is no other thing outside by which we can check our calculations. nor is it inconceivable that many of these worlds may exist, interpenetrating. assume four dimensions, and there is room for an infinite number of them. for though a plane fills a square completely, it must always leave a cube entirely empty. concerning the laws which govern this new realm we can say nothing here. the most mystics have been led away from the proper line of research, usually by the baser("i.e" the emotional or devotional) attractions of the vedana-phenomena which we are about to notice; but perhaps even the

annel, the riddle of kamma is answered, and one is able to enter the realm of pure consciousness. the universe, mastered long ere now in its effects, is at last mastered in its causes; and it is indeed a magister of the temple who can say "vi veri vniversum vivvs vici" xvii "all things subsist together in the intelligible world" zoroaster. i must insert a short note on the word samadhi, source of infinite misunderstanding. etymologically it is composed of "sam (greek sigma upsilon nu "together with" and adhi (heb. adonai "the lord" especially the personal lord, or holy guardian angel. the hindus accordingly use it to name that state of mind in which subject and object, becoming one, have disappeared. just as h combines with cl, and hcl results, so the yogi combines with the object of his m

ALEISTER CROWLEY EQUINOX EQ I 3 2

f the order of the golden dawn were scarcely worthy of his contempt; yet in spite of the folly of the disciples he remained loyal to their master d.d.c.f. he could not yet know that the chief is as his disciples, though raised to a higher power. for like attracts like. secondly, these practical workings taught him, more certainly than years of study and reading, that there was but one goal to the infinite number of paths seen by the beginner, and that the ultimate result of the hb:shin of hb:shin operation, the highest of the ceremonial operations of the golden dawn, was similar to that of "rising on the planes" having made this important discovery he abandoned his intended experiments in ceremonial divination and alchemy, and towards the close of 1899 retired to the lonely house that he h

rd of the universe and mine own higher soul! let us now turn to "the obligation of the operation" i, p, in the presence of the lord of the universe, and of all powers divine and angelic, do spiritually bind myself, even as i am now physically bound unto the cross of suffering (1) to unite my consciousness with the divine, as i may be permitted and aided by the gods who live for ever, the aeons of infinite years, that, being lost in the limitless light, it may find itself: to the regeneration of the race, either of man or as the will of god shall be. and i submit myself utterly to the will divine (2) to follow out with courage, modesty, lovingkindness, and perseverance the course prescribed by abramelin the mage; as far as in me lies, unto the attainment of this end (3) to despise utterly t

ALEISTER CROWLEY EQUINOX EQ I 3 3

of as a cosmos and not a chaos "our apparent failures are necessary lessons. we often learn more by failure than by success. the only real failure is to cease to endeavour "could we but realise this truth in our life and consciousness, it would be to us the end of all doubt and of all strife, for it would be the realisation of our own inherent and inalienable divine nature, the realisation of the infinite self, the attainment of which is the end and goal of our evolution" drop the conditional tense, mr. kingsland. say no longer "if i could" 285 but "i will" and then write for the nations yet another book, not one based on "belief" but on "knowledge" a book of realisation, a book of truth "then will the health of the daughter of my people recover; and "in thy market will be sold the wheat o

rth shall be as dead as the moon is to-day, my breathing now will have robbed some being then living of the dearest necessity of life. that the theft is minute, incalculably trifling, is no answer to the moralist, to whom degree is not known; nor to the man of science, who sees the chain of nature miss no link. if, on the other hand, the store of energy in the universe be indeed constant (whether infinite or no, if personality be indeed delusion, then theft becomes impossible, and to forbid it is absurd. we may argue that even so temporary theft may exist; and that this is so is to my mind no doubt the case. all theft is temporary, since even a millionaire must die; also it is universal, since even a buddha must breathe. 306 the third precept. this precept, against adultery, i shall touch

t, and the cosmos. by h. stanley redgrove. william rider and sons. 2"s" 6"d" big fleas have little fleas upon their backs to bite 'em; little fleas have smaller fleas, and so "ad infinitum" this book consists of reprinted articles from the "occult review" and some of them are quite entrancing, especially chapter i "on the doctrine of the indestructibility of matter" and chapters v. and vi "on the infinite" and "on the fourth dimension" in the first chapter mr. redgrove tries to prove that though matter "cannot" be destroyed, its form can be so utterly changed that it can no longer be treated as such. he illustrates his theory by quoting sir oliver 11 weh note: pos "devil's disciple? lodge's "knot tied in a bit of string" so long as the knot is, matter is; but when once the knot is untied

, for, as gustave le bon has shown, the destruction of matter implies more than a mere change of "form; it is an annihilation of gravity itself, and therefore of substance as we understand it. matter, he shows, goes back unto equilibrium. but what is equilibrium "nothingness" this eminent french man of science declares "absolute nothingness" in chapter v. the author points out that as there is an infinite series of infinities, to make space the "absolute infinite" is the merest of assumptions; he follows up this assertion by declaring that each dimension is bounded by a higher. thus, the second dimension is contained in the third, and so the third in the fourth "ad infinitum" each dimension being infinite in itself, and yet contained in a higher, which is again infinite. thus we get infini

tions; he follows up this assertion by declaring that each dimension is bounded by a higher. thus, the second dimension is contained in the third, and so the third in the fourth "ad infinitum" each dimension being infinite in itself, and yet contained in a higher, which is again infinite. thus we get infinity contained within infinity, just as .7' is contained in .8, and .8' in .9; and yet .7' is infinite, and .8' is infinite and .9' is infinite, yet there are not three infinites but one infinite &c &c. j. f. c. f. 313 the maniac. a realistic study of madness from the maniac's point of view. reebman limited. 5"s" net. only maniacs are recommended to read this book; its dulness may being them to their senses. for the first chapter is like the second, and the second like the third, and the t

ALEISTER CROWLEY EQUINOX EQ I 3

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

f ruby flame and emerald 23 waved by the hermeneutic hand. there is the chalice, whence the flood of god's beatitude of blood flames. o to sing those starry tunes! o colder than a million moons! o vestal waters! wine of love wan as the lyric soul thereof! there is the wind, a whirling sword, the savage rapture of the air tossed beyond space and time. my lord, my lord, even now i see thee there in infinite motion! and beyond there is the disk, the wheel of things; like a black boundless diamond whirring with millions of wings! olympas. master! marsyas. know also that above these portents hangs no veil of love; but, guarded by unsleeping eyes of twice seven score severities, the veil that only rips apart when the spear strikes to jesus' heart! a mighty guard of fire are they with sabres turn

n its mystery. but know thou this. these visions give a hint both faint and fugitive yet haunting, that behind them lurks some worker, greater than his works. yea, it is given to him who girds his loins up, is not fooled by words, who takes life lightly in his hand to throw away at will's command, to know that view beyond the veil. o petty purities and pale, these visions i have spoken of! 25 the infinite lord of light and love breaks on the soul like dawn. see! see! great god of might and majesty! beyond sense, beyond sight, a brilliance burning from his glowing glance! formless, all the worlds of flame atoms of that fiery frame! the adept caught up and broken; slain, before his name be spoken! in that fire the soul burns up. one drop from that celestial cup is an abyss, an infinite sea t

dept caught up and broken; slain, before his name be spoken! in that fire the soul burns up. one drop from that celestial cup is an abyss, an infinite sea that sucks up immortality! o but the self is manifest through all that blaze! memory stumbles like a blind man for all the rest. speech, like a crag of limestone, crumbles, while this one soul of thought is sure through all confusion to endure, infinite truth in one small span: this that is god is man. olympas. master! i tremble and rejoice. marsyas. before his own authentic voice doubt flees. the chattering choughs of talk scatter like sparrows from a hawk. olympas. thenceforth the adept is certain of the mystic mountain? light and love are life therein, and they are his? marsyas. even so. and one supreme there is whom i have known, bei

s never wholly dim. lose him, and thou indeed wert lost! but he will not lose thee! olympas. exhaust the word! marsyas. had i a million songs, and every song a million words, and every word a million meanings, i could not count the choral throngs of beauty's beatific birds, or gather up the paltry gleanings of this great harvest of delight! hast thou not heard the word aright? that world is truly infinite. 27 even as a cube is to a square is that to this. olympas. royal and rare! infinite light of burning wheels! marsyas. ay! the imagination reels. thou must attain before thou know, and when thou knowest_ mighty woe that silence grips the willing lips! olympas. ever was speech the thought's eclipse. marsyas. ay, not to veil the truth to him who sought it, groping in the dim halls of illusi

ALEISTER CROWLEY EQUINOX EQ I 4 2

dure- bring us the word of the lord! by the brood of the bysses of brightening, whose god was my sire; by the lord of the flame and lightning, the king of the spirits of fire; by the lord of the waves and the waters, the king of the hosts of the sea, the fairest of all of whose daughters was mother to me; by the lord of the winds and the breezes, the king of the spirits of air, in whose bosom the infinite ease is that cradled me there; by the lord of the fields and the mountains, the king of the spirits of earth that nurtured my life at his fountains from the hour of my birth; 199 by the wand and the cup i conjure; by the dagger and disk i constrain; i am he that is sworn to endure; make thy music again! i am lord of the star and the seal; i am lord of the snake and the sword; reveal us th

e least fatigued. it was the loi du r pos hebdomadaire that had made him throw down his tools "anyway, the job's finished" he said, looking round him complacently. even his critical eye assured him that it was very good. and indeed ti must be admitted that he had every right to crow. with no better basis than the metaphysical absolute of the qabalists he had unthinkably but efficiently formulated infinite space, filled the said space with infinite light, concentrated the light into a smooth-pointed whitehead (not the torpedo) and emanated himself as four hundred successive intelligences all the way from risha qadisha in atziluth down to where intelligence ends, and england begins. 201 he took a final survey and again faintly murmured "very good! beautifully arranged, too" he added "not a h

oment the authors never look back. but the great white spirit was destined to have his day of repose disturbed. he had just got to the real masterpiece of literature "and adam knew hevah his woman" which contains all that ever has been said or ever can be said upon the sex-problem in its 202 one simple, sane, clean truth, when glancing up, he saw that after all he had overlooked something. in the infinite universe which he had constructed there was a tiny crack. a tiny, tiny crack. barely an inch of it. well, the matter was easily remedied. as it chanced, there was a dainty little spirit (with gossamer wings like a web of steel, and scarlet tissue of silk for his robes) flitting about, brandishing his tiny sword and spear in a thoroughly warlike manner "shun" said the great white spirit "b

said to himself "is clearly a matter for elohim gibor" therefore he summoned that divine power before him. the crown of elohim gibor was space itself; the two halves of his brain were the yea and nay of the universe; his breath was the breath of very life; his being was the mahalingam of the first, beyond life and death the generator from nothingness. his armour was the primal water of chaos. the infinite moon-like curve of his body; the flashing swiftness of his word, that was the word that formulated that which was beyond chaos and cosmos; the might of him, greater than that of the elephant and of the lion and of the tortoise and of the bull fabled in indian legend as the supports of the four letters of the name; the glory of him, that was even as that of the sun which is before all and

word that formulated that which was beyond chaos and cosmos; the might of him, greater than that of the elephant and of the lion and of the tortoise and of the bull fabled in indian legend as the supports of the four letters of the name; the glory of him, that was even as that of the sun which is before all and beyond all suns, of which the stars are little sparks struck off as he battled in the infinite against the infinite- all these points the great white spirit noted and appreciated. this is certainly the person, thought he, to do my business for me. but alas! for five, and for twenty-five, and for sixty-five, 206 and for three hundred and twenty-five myriads of myriads of myriads of kotis of crores of lakhs of asankhayas of mahakalpas did he work with his divine power- and yet that l

ALEISTER CROWLEY EQUINOX EQ I 4 3

flame, spring-sweet, and swifter than the sun" sir palamede the saracen spurs to the shrine, afire to win the end; and all the urgent men throng with him eloquently in. sir palamede his vizor drops; he lays his loyal lance in rest; he drives the rowels home- he stops! faugh! but a black-mouthed money-chest! 63 he turns- the friendly folk are gone, gone with his sumpter-mules and train beyond the infinite horizon of all he hopes to see again! his brain befooled, his pocket picked- how the beast cachinnated then, far from that doleful derelict sir palamede the saracen! 64 xxiv "one thing at least (quoth palamede "beyond dispute my soul can see: this questing beast that mocks my need dwelleth in deep obscurity" so delveth he a darksome hole within the bowels of etna dense, closing the harbou

so, though doomisday devour the age. weeping, and beating on his breast, gnashing his teeth, he still confessed the might of the dread oath that bound him: he would not yet give up the quest "nay! while i am" quoth he "though hell engulph me, though god mock me well, i follow as i sware; i follow, though it be unattainable. nay, more! because i may not win, is't worth man's work to enter in! the infinite with mighty passion hath caught my spirit in a gin. come! since i may not imitate the beast, at least i work and wait. we shall discover soon or late which is the master- i or fate" 85 xxxiii sir palamede the saracen hath passed unto the tideless sea, that the keen whisper of the wind may bring him that which never men knew- on the quest, the quest, rides he! so long to seek, so far to fi

presence serves to remind the possessor of the constant quest and to stimulate to more persistent effort. essay of prentice mulford "crown 8vo. crimson cloth extra "3"s" 6"d. net per volume" the gift of the spirit. a selection from the essays of prentice mulford. reprinted from the "white cross library" with an introduction by arthur edward waite. third edition. contents_ god in the trees; or the infinite mind in nature. the god in yourself. the doctor within. mental medicine. faith; or, being led of the spirit. the material mind "v" the spiritual mind. what are spiritual gifts? healthy and unhealthy spirit communion. spells; or, the law of change. immortality in the flesh. regeneration; or, being born again. the process of re-embodiment. re-embodiment universal in nature. the mystery of s

ALEISTER CROWLEY EQUINOX EQ I 4

empress lionel lived on a large estate, rode, hunted, played games, was made love to; discovered the joys of nature, the pleasures kept in reserve for man by isis, and the superiority of the numbers two and three over the unity. he found, to his surprise, that women could take interest in him. his shyness was apparent, but tempted them. in this eyes they met an eager hungry expression, a longing infinite for all things human, which tickled their desires. he seemed to be ever staring at an invisible goal. the goal was the tree of the 30 full knowledge. lionel felt within himself a tenacious longing, a perpetual desire. his lack of physical courage as counterbalanced by his intellectual daring; he meant to collar the angel, and to re-enter the paradise of that first victim of womanhood, ada

account of the same, yet it is hoped that it will prove a sufficient guide to lead the seeker from the western realms of magic and action to the eastern lands of yoga and renunciation. to begin with, the root-thought of all philosophy and religion, both eastern and western, is that the universe is only an appearance, and not a reality, or, as deussen has it: the entire external universe, with its infinite ramifications in space and time, as also the involved and intricate sum of our inner perceptions, is all merely the form under which the essential reality presents itself to a consciousness such as ours, but is not the form in which it may subsist outside of our consciousness and independent of it; that, in other words, the sum total of external and internal experience always an only tell

ad dream seems to be caused by a separateness of subject and object which means sorrow; when sleep vanishes this separateness vanishes with it, things assume their correct proportion and may be equated to a state of bliss or non-sorrow. thus we find that nirvana and nibb na are the same216 in 134 fact as in 213 "ibid, iii, 5, 6. 214 "ibid, iii, 4, 4. 215 compare "m nd kya upanishad" 1, 16. in the infinite illusion of the universe the soul sleeps; when it awakes then there wakes in it the eternal, free from time and sleep and dreams. 216 most buddhists will raise a terrific howl when they read this; but, in spite of their statement that the hindu nirvana, the absorption into brahman, corresponds not with their nibb na, but with their fourth ar pa-vimokha, we nevertheless maintain, that in e

ALEISTER CROWLEY EQUINOX EQ I 6 2

by poison or by knife. this little life is all we must endure, the grave's most holy peace is ever sure, we fall asleep and never wake again; nothing is of us but the mouldering flesh, whose elements dissolve and merge afresh in earth, air, water, plants, and other men. we finish thus; and all our wretched race shall finish with its cycle, and give place to other beings, with their own time-doom infinite aeons are our kind began; infinite aeons after the last man has joined the mammoth in earth's tomb and womb. we bow down to the universal laws, which never had for man a special clause of cruelty or kindness, love or hate: if toads and vultures are obscene to sight, if tigers burn with beauty and with might, is it by favour or by wrath of fate? all substance lives and struggles evermore t

favour or by wrath of fate? all substance lives and struggles evermore through countless shapes continually at war, by countless interactions interknit: if one is born a certain day on earth, all times and forces tended to that birth, not all the world could change or hinder it. 17 i find no hint throughout the universe of good or ill, of blessing or of curse: i find alone necessity supreme; with infinite mystery, abysmal, dark, unlighted ever by the faintest spark for us the flitting shadows of a dream. o brothers of sad lives! they are so brief; a few short years must bring us all relief: can we not bear these years of labouring breath? but if you would not this poor life fulfil, lo, you are free to end it when you will, without the fear of waking after death["blow out red lights [bro. c

ts healing wings. gentleness, virtue, wisdom, and endurance- these are the seals of that most firm assurance which bars the pit over destructions's strength; and if, with infirm hand, eternity, mother of many acts and hours, should free the serpent that would clasp her with his length, these are the spells by which to reassume an empire o'er the disentangled doom. to suffer woes which hope thinks infinite; to forgive wrongs darker than death or night; 54 to defy power, which seems omnipotent; to love, and bear; to hope till hope creates from its own wreck the thing it contemplates; neither to change, nor falter, nor repent; this, like thy glory, titan, is to be good, great and joyous, beautiful and free; this is alone life, joy, empire, and victory [scorpio "plays in accordance<
silken-clad that fareth on the fiery way. i have escaped from him, whose eyes are closed at eventide, and wise to drag thee to the house of wrong- i am armed! i am armed! i am strong! i am strong! i make my way: opposing horns of secret foemen push their lust in vain: my song their fury scorns; they sink, they grovel in the dust["he turns to" sol. hail, self-created lord of night! inscrutable and infinite! let orpheus journey forth to see the disk in peace and victory! let him adore the splendid sight, the radiance of the heaven of nu; soar like a bird, laved by the light, to pierce the far eternal blue["he turns to" ares "and" scorpio. hail! hermes! thou the wands of ill hast touched with strength, and they are shivered! the way is open unto will! the pregnant goddess is delivered["he kne

iverse bow down, the blossom and the mountain and the dawn, fruit's blush, and woman, our creations's crown. i am the priest, the sacrifice, the shrine, i am the love and life of the divine! life, death, love, hatred, light, darkness are surely mine- are mine! venus am i, the love and light of earth, the wealth of kisses, the delight of tears, the barren pleasure never come to birth, the endless, infinite desire of years. i am the shrine at which thy long desire devoured thee with intolerable fire. i was song, music, passion, death, upon thy lyre- thy lyre! i am the grail and i the glory now: i am the flame and fuel of thy breast; i am the star of god upon thy brow; i am thy queen, enraptured and possessed. hide thee, sweet river; welcome to the sea, ocean of love that shall encompass thee

ALEISTER CROWLEY EQUINOX EQ I 6

years' experience with the a. a, we have not found one man in whom three months' work has not produced at least one notable result. what can we add but this: blessing and worship to the beast, the prophet of the lovely star! 2 liber porta lvcis svb figvra x 3 a. a. publication in class a. imprimatur: n. fra a. a. liber porta lvcis svb figvra x 1. i behold a small dark orb, wheeling in an abyss of infinite space. it is minute among a myriad vast ones, dark amid a myriad bright ones. 2. i who comprehend in myself all the vast and the minute, all the bright and the dark, have mitigated the brilliance of mine unutterable splendour, sending forth v.v.v.v.v. as a ray of my light, as a messenger unto that small dark orb. 3. then v.v.v.v.v. taketh up the word, and sayeth: 4. men and women of the e

l be no more. 25 7. now therefore that thou mayest achieve this ritual of the holy graal, do thou divest thyself of all thy goods. 8. thou hast wealth; give it unto them that have need thereof, yet no desire toward it. 9. thou hast health; slay thyself in the fervour of thine abandonment unto our lady. let thy flesh hang loose upon thy bones, and thine eyes glare with thy quenchless lust unto the infinite, with thy passion for the unknown, for her that is beyond knowledge the accursed one. 10. thou hast love; tear thy mother from thine heart, and spit in the face of thy father. let thy foot trample the belly of thy wife, and let the babe at her breast be the prey of dogs and vultures. 11. for if thou dost not this with thy will, then shall we do this despite thy will. so that thou attain t

her in that forcefulness; let him rise next swollen and straining; let him dash back the hood from his head and fix his basilisk eye upon the sigil of the demon. then let him sway the force of him to and fro like a satyr in silence, until the word burst from his throat. 14. then let him not fall exhausted, although the might have been ten thousandfold the human; but that which floodeth him is the infinite mercy of the genitor-genetrix of the universe, whereof he is the vessel. 15. nor do thou deceive thyself. it is easy to tell the live force from the dead matter. it is no easier to tell the live snake from the dead snake. 16. also concerning vows. be obstinate, and be not obstinate. understand that the yielding of the yoni is one with the lengthening of the lingam. thou art both these; an

hin thee, when my hood is spread over thy skull, when my might is more than the penned indus, and resistless as the giant glacier. 34. for as thou art before a lewd woman in thy nakedness in the bazaar, sucked up by her slyness and smiles, so art thou wholly and no more in part before the symbol of the beloved, though it be but a pisacha or a yantra or a deva. 35. and in all shalt thou create the infinite bliss, and the next link of the infinite chain. 36. this chain reaches from eternity to eternity, ever in triangles- is not my symbol a triangle- ever in circles- is not the symbol of the beloved a circle? therein is all progress base illusion, for every circle is alike and every triangle alike! 37. but the progress is progress, and progress is rapture, constant, dazzling, showers of ligh

to break the bars of the prison-house, jeanne! we have raged like cats in a ring of fire, driven by desire that was true desire, the hate of the lower, the love of the higher, jeanne! what is the end of it, jeanne? why, that's a mystery not to be solved by cats! in the fields we wandered through to-day, jeanne! hand in hand, this wonderful may, jeanne! this may we have made so marvellous with the infinite longing and love of us, 49 in the fields all faery with flowers there lay the placid cows- that had nothing to say, jeanne! no flame of words from maddening blood, but complacent chewing of the cud. i dared not whisper the sudden fear of my heart in your miracle of an ear, jeanne! i tightened my lips, and my hand on yours; so that you might think i loved you more. but now in the midnight

ALEXANDRIAN BOOK OF SHADOWS OCCULT

; and the sacred point was the point within the centre of the circle. as we have of old been taught that the point within the centre is the origin of all things, therefore should we adore it [kiss] therefore whom we adore we also invoke, by the power of the lifted lance.[touch phallus] o circle of stars [kiss] whereof our father is but the younger brother [kiss] marvel beyond imagination, soul of infinite space, before whom time is bewildered and understanding dark, not unto thee may we attain unless thine image be love [kiss] therefore by seed and root, by stem and bud, by leaf and flower and fruit, do we invoke thee, o queen of space, o dew of light, continuous one of the heavens [kiss] let it be ever thus, that men speak not of thee as one, but as none; and let them not speak of thee at

green earth, and the white moon among the stars, and the mystery of the waters, and the desire of the heart of man, call unto thy soul. arise, and come unto me. for i am the soul of nature, who gives life to the universe. from me all things proceed, and unto me all things must return; and before my face, beloved of gods and of men, let thine innermost divine self be enfolded in the rapture of the infinite. let my worship be within the heart that rejoiceth; for behold, all acts of love and pleasure are my rituals. and therefore let there be beauty and strength, power and compassion, honour and humility, mirth and reverence within you. and thou who thinkest to seek for me, know thy seeking and yearning shall avail thee not unless thou knowest the mystery; that if that which thou seekest thee

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

the vision. having brought the initiate face to face with the one with whom for countless ages he has had to do, and having awakened in him an unshakable realisation of the oneness of the fundamental life as it manifests through all lesser lives, the next momentous revelation is that of the vision. the first revelation has concerned that which is undefinable, illimitable, and (to the finite mind, infinite in its abstractness and absoluteness. the second revelation concerns time and space, and involves the recognition by the initiate through the newly aroused sense of occult sight of the part he has played and has to play in the plan, and later of the plan itself in so far as it- 70- initiation, human and solar copyright 1998 lucis trust concerns: a. his ego. b. his egoic group. c. his ray

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

rates in work, activity, and quality, and not in literal identity of form. as time elapses the work of the heavenly men in the cosmic etheric spheres will be better comprehended, and assisted intelligently by those lesser intelligences who by the study of the physical ethers will eventually hold the key of the greater manifestation. science is the handmaiden of wisdom, and opens the door to those infinite reaches and to those cosmic expanses, where stand those vaster intelligences, who manipulate the matter of the higher planes, and bend it to the desired form, causing the vibrations thus set up to be felt at the furthest bounds of the solar ring-pass-not. automatically then all lesser lives and all the denser materials are swept and carried into the needed channels and forms. vibration, o

cal society, and also in some respects from the researches made by professor huxley. great as the period of the maha kalpa seems to be, we are assured that thousands and thousands of millions of such maha kalpas have passed, and as many more are yet to come (vide brahma-vaivarta and bhavishyre puranas; and linga purana, ch. 171, verse 107 &c) and this in plain language means that the time past is infinite and the time to come is equally infinite. the universe is formed, dissolved, and reproduced, in an indeterminate succession (bhagavata-gita, viii, 19" the theosophist, vol. vii, p. 115- 765- a treatise on cosmic fire copyright 1998 lucis trust 7 7: the term "ring-pass-not" is used in occult literature to denote the periphery of the sphere of influence of any central life force, and is app

s. hence, everything which is thought, is. that consciousness in which everything is, everything literally "possible" as well as "actual" actual being that which is thought of as existent by a separated consciousness in time and space, and possible all that which is not so being thought of at any period in time and any point in space we call absolute consciousness. it is the all, the eternal, the infinite, the changeless. consciousness, thinking time and space, and of all forms as existing in them in succession and in places, is the universal consciousness, the one, called by the hindu the saguna brahman the eternal with attributes the pratyag-atma the inner self; by the parsi, hormuzd; by the mussulman, allah. consciousness dealing with a definite time, however long or short, with a defin

er idea of their nature, you may consider them as standing in the same relation to the spiritually regenerated and released world brahmins or the nirmanakayas as these stand to the ordinary humanity. the angels were such brahmins in previous mahamanvantaras, who spent those enormous periods in suffering and toil for the sake of rearing wisdom in the world and hence they emerged as angels from the infinite womb of aditi under their karmic impulse after a period of mahapralaya. some thoughts on the gita, page 137. 192 20: the lunar pitris are all nature spirits. s. d, ii, 107. 1. they possess, or are the containers of the fire of the third aspect. s. d, ii, 81. 2. their work precedes that of the solar angels. s. d, i, 268. 3. they exist in seven classes as do the solar angels. s. d, ii, 96

the purification of the heart from all sensual passions and false preconceptions; that, while the hand of the master might lead the neophyte through the dangers of the stage where, like the infant, he could not walk alone he was obliged, in the higher paths, to learn to guide and guard himself, as the adult man has to do in ordinary life; that the ultimate goal was the expansion of the self into infinite existence and potentialities; and, lastly, that, however the initial forms and ceremonies may have differed in appearance, an identical aim was in view--the theosophist, vol. ix, p. 246. the pure heart and clean mind alone permit one to attain salvation. this was his doctrine. so, likewise, is it taught in the aryan mahabharata (sec. cxcix. vana parva) which says "those high souled person

ALICE A BAILEY05 THE LIGHT OF THE SOUL

irant faces his problem, the clue to its solution is given to him, and the reward union with the soul is held before his seeking eye. the past is briefly covered in the next verse. 4. up till now the inner man has identified himself with his forms and with their active modifications. these forms are the modifications mentioned in the various translations, conveying the subtle truth concerning the infinite divisibility of the atom; these are the veiling sheaths and rapidly changing transformations which prevent the true nature of the soul becoming manifest. these are the externalities which hinder the light of the inner god from shining forth, and which are occultly spoken of as "casting a shadow before the face of the sun" the inherent nature of the lives which constitute these active vers

now all that is ended and he is the freed soul. 25. in ishvara, the gurudeva, the germ of all knowledge expands into infinity. in the macrocosmic sense god is the master of all and he is the sum total of omniscience, being (as is easily seen) the sum total of all states of consciousness. he is the soul of all things, and the soul of the atom of matter as well as the souls of men are a part of his infinite realisation. the soul of the human being is potentially the same, and as soon as the consciousness ceases to identify itself with its vehicles or organs, the germ of all knowledge begins to expand. in the disciple, the adept, master or mahatma, in the christ, the buddha, and in the lord of the world, who is mentioned in the bible as the ancient of days, this "germ of all knowledge" can be

comes the perfecting of the bodily powers and of the senses. 44. spiritual reading results in a contact with the soul (or divine one. 45. through devotion to ishvara the goal of meditation (or samadhi) is reached. 46. the posture assumed must be steady and easy. 47. steadiness and ease of posture is to be achieved through persistent slight effort and through the concentration of the mind upon the infinite. 48. when this is attained, the pairs of opposites no longer limit. 49. when right posture (asana) has been attained there follows right control of prana and proper inspiration and expiration of the breath. 50. right control of prana (or the life currents) is external, internal or motionless; it is subject to place, time and number and is also protracted or brief. 51. there is a fourth st

he mental body and devote it to the service of ishvara through raja yoga, with aspiration towards knowledge of the indweller, the soul. thus in this root-race, the entire lower man, the personality is subjugated and the "transfiguration" of humanity takes place. 47. steadiness and ease of posture is to be achieved through persistent slight effort and through the concentration of the mind upon the infinite. this covers the two aspects which in meditation produce difficulty, the comfort of the body and the control of the mind. it is noteworthy that the effort to attain forgetfulness of the physical body through correct posture is brought about through steady gentle persistent practise, rather than through the violent forcing of the body into postures and attitudes unaccustomed and uncomforta

e subjugation of the lower nature and the control of the senses and their organs so that the realization becomes fact in physical plane experience, and there comes the manifestation of that control by the display of certain powers. the entire fourth book deals with the great consummation growing out of the three above results, producing: 1. cessation of sorrow and toil (sutra 30) 2. attainment of infinite knowledge (sutra 31) 3. eternity entered (sutra 33) 4. return of consciousness to its centre (sutra 34) in connection with the sutra which is our present consideration, the eight siddhis or psychic powers are frequently called the eight perfections and with the two others make up the ten of perfection as it concerns the lower man. these powers are: 1. minuteness. anima. this is the power

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

r of the realization that humanity has produced such marvels of comprehensive understanding, of purity of expression and of perfected world-wide influence as we see evidenced by the christ, the buddha, plato and many others, whose thoughts and words have set their mark upon the minds of men for thousands of years. what has made them what they are? are they miracles, emerging from the heart of the infinite, and, hence, can never find their equal? are they products of the evolutionary process, and so have become potent through vast experience and unfoldment? or are they the flower of the human race, who added to their equipment and training a specialized culture which enabled them to enter a spiritual world, which is sealed to the majority, and to function in a dimension of which even our mo

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ther and better material, be utilized. some physical injudiciousness may make the physical body non-receptive; some worry or care may cause the astral body to vibrate to a rhythm impossible for the right reception of the inner purpose; some prejudice, some criticism, some pride, may be present that will make the mental vehicle of no use. aspirants to this difficult work must watch themselves with infinite care, and keep the inner serenity and peace and a mental pliability that will tend to make them of some use in the guarding and guiding of humanity. the following rules might therefore be given: 1. it is essential that there should be an endeavor to arrive at absolute purity of motive. 2. the ability to enter the silence of the high places will follow next. the stilling of the mind depend

rcement- 61- a treatise on white magic copyright 1998 lucis trust self-aggrandisement, and self-gratification. harmlessness is the expression of the life of the man who realizes himself to be everywhere, who lives consciously as a soul, whose nature is love, whose method is inclusiveness, and to whom all forms are alike in that they veil and hide the light, and are but externalizations of the one infinite being. this realization, let me remind you, will demonstrate in a true comprehension of a brother's need, divorced from sentiment and expediency. it will lead to that silence of the tongue which grows out of non-reference to the separate self. it will produce that instantaneous response to true need which characterizes the great ones who (passing beneath the outer appearance) see the inne

viewed as a group. the third objective is the development of the intuition and discrimination of the disciples in the world, and their ability to sense the higher vision and to achieve at the cost of the lower, the consciousness of that higher plane. they will have to remember that the lower objective, owing to its proximity, will loom in many ways more attractive, and can only be transcended at infinite cost. intuition must be developed in many people, and their sense of values adequately adjusted before this group, which must inaugurate the new age, can measure up to the requirements. present day troubles are largely due to the lack of intuitive perception in the past and this fault lies primarily among the mystics of the world and not so much among the lower aspirants. the trouble has

nergies, latent at- 113- a treatise on white magic copyright 1998 lucis trust the base of the spine, are carried to the head and are brought (via the solar plexus, that clearing house of energy, and the medulla oblongata) to the centre between the eyebrows, then the personality, the matter aspect, reaches its apotheosis and the virgin mary in the individual sense, which is a finite parallel of an infinite reality is "carried up into heaven" there to sit by the side of her son, the christ, the soul. when the energies of the sacral centre, focussed hitherto on the work of physical creation and generation and therefore the source of physical sex life and interest, are sublimated, re-oriented and carried up to the throat centre, then the aspirant becomes a conscious creative force in the highe

l stage, be the dominant factor and the personality from henceforth be the servant of the soul. b. whether the astral plane is no longer the plane of illusion, but can become the field of service. c. whether the man can become an active co-operator with the hierarchy, able to create and to wield mental matter, and so work out the purposes of the universal mind, which are prompted by boundless and infinite love, and are the expression of the one life. this is the crux of the entire situation, and when the man has mastered the forces opposed to him, he is ready for the second initiation which marks the release of the soul from the prison of the astral body. henceforth the soul will use the astral body, and mould desire into line with divine purpose. it is of value for the student to know whe

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

icance whatsoever, and would have been only a meaningless string of alphabetical forms, so (lingering just below the surface of our manifested world) lie divine qualities and a purpose which is as far removed from the consciousness of our present humanity as the idea of collective awareness was from the consciousness of prehistoric humanity. take courage from this thought. the past guarantees the infinite expansion of the future- 24- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust ii. certain questions and their answers. 1. what is the soul and its nature? 2. what is the origin, goal, purpose and plan of the soul? 3. can the fact of the soul be proved? 4. of what value is it to study the rays? 5. what is the meaning of: sentiency; consciousness awar

the path appear between the two. god and the path and man are one. quality..balance. thus the three major rays sum up in themselves the process of creation, of energising, through the urge of the divine will; and the work of the four minor rays (as they are called, though with no idea of there being lesser or greater) is to elaborate or differentiate the qualities of the life, and so produce the infinite multiplicity of forms which will enable the life to assume its many points of focus and express through the process of evolutionary manifestation its diverse characteristics. b. the four rays of attribute. the fourth purpose of deity ray iv. harmony, beauty, art colour, and yet no colour now is seen. sound and the soundless one meet in an infinite point of peace. time and the timeless one

all matter pulsates, and all matter has its own colour. each human being can therefore be made to give forth some specific sound; in making that sound he flashes into colour, and the combination of the two is indicative of some measure which is peculiarly his own. every unit of the human race is on some one of the seven rays; therefore some one colour predominates, and some one tone sounds forth; infinite are the gradations and many the shades of colour and tone. each ray has its subsidiary rays which it dominates, acting as the synthetic ray. these seven rays are linked with the colours of the spectrum. there are the rays of red, blue, yellow, orange, green and violet. there is the ray that synthesises them all, that of indigo. there are the three major rays red, blue and yellow and the f

g the next ten years it will be the subject of much attention. the second basic postulate was enunciated for us by christ when he told us to "love our neighbor as ourselves" to this we have paid, as yet, but little attention. we have loved ourselves and have sought to love those we like. but to love universally and because our neighbor is a soul as we are, with a nature essentially perfect and an infinite destiny, this has always been regarded as a beautiful dream to be consummated in a future so distant, and in a heaven so far away, that we may well forget it. two thousand years have gone since the greatest expression of god's love walked on earth and bade us love each other. yet still we fight and hate and use our powers for selfish ends, our bodies and our appetites for material pleasur

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ory is only a myth. it should, however, be pointed out that a myth is the summarised belief and knowledge of the past, handed down to us for our guidance and forming the foundation of a newer revelation, and that it is a stepping-stone to the next truth. a myth is a valid and proven truth which bridges, step by step, the gap between the past gained knowledge, the present formulated truth, and the infinite and divine possibilities of the future. the ancient myths and the old mysteries give us a sequential presentation of the divine message as it went forth from god in response to the need of man, down the ages. the truth of one age becomes the myth of the next, but its significance and its reality remain untouched, and require only re-interpretation in the present- 6- from bethlehem to calv

so shine before men that they may see."20 this light, in its seven stages, reveals god god in nature, god in christ, god in man. it is the cause of the mystical vision about which so much has been written and taught and to which the lives of god's saints in both hemispheres have ever testified. one wonders about the first man who received the first faint glimpse (with his dim inner light) of the infinite possibility lying ahead. he caught a glimpse of god, and from that minute the light from god waxed more and more intense. there is an ancient legend (and who shall say that it is not based on fact) that jesus of nazareth was the very first of our humanity, in a dim and far- 66- from bethlehem to calvary copyright 1998 lucis trust distant past, to catch this glimpse, and that he was, throu

other minds. he exercises a definite influence upon other people. yet overseeing the personality is the inner spiritual man, which we might call the "individual" it is here again that christ achieved- 88- from bethlehem to calvary copyright 1998 lucis trust success, and the second duality, which he so significantly resolved, is that of the personal self and the "individuality" the finite and the infinite must be brought into a close relation. this, christ demonstrated in the transfiguration, when, through the medium of a purified and developed personality, he manifested the nature and the quality of god. the finite nature had been transcended and could no longer control his activities. he had passed in his consciousness to the realm of inclusive realisation, and the ordinary rules governi

oul, who has striven to bring his will to likeness with the divine will, passes through a marked spiritual experience, in which the great soul draws him upward, the divine will raises his consciousness to oneness with the divine consciousness; for a time he perceives and feels, no longer as the person, but as the oversoul, gaining a profound vision of the divine ways of life, and feeling with the infinite power, which works through life and death alike, through sorrow and joy, through union and separation, through creation, destruction and recreation. the awe and mystery which surround that great unveiling have set their seal on all who have passed through it."3 this realisation is far from the average man, and still further from the undeveloped. the divine is the whole, informed and anima

it had a definite relation to the medium of revelation the material physical nature, which we call the "mother aspect" we saw, when studying the birth initiation, that the virgin mary (even when recognising, as we do, the historicity of christ's existence) is the symbol of the form nature, of the material nature of god. she typifies in herself that which preserves the life of god, latent yet with infinite potentialities. christ revealed the love-nature in the father. through his person, he revealed the purpose and objective of the form-life of man. in this mountain experience we see the glorification of matter as it reveals and expresses the divine, indwelling christ. matter, the virgin mary, reveals god. form, the result of active material processes, must express divinity, and the revelat

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

sychology ii copyright 1998 lucis trust with its synthetic, coherent grip of the three bodies and their fusing into one working unit. later, the personality becomes the instrument of the indwelling soul. the above is a simple and direct statement of a long and difficult evolutionary unfoldment. its very simplicity will indicate that we have only dealt with the broad outlines, and have ignored the infinite detail of process. the work starts at individualisation, and continues through the two final stages of initiation and identification. these three stages mark the progress of the soul consciousness from that of identification with the form to that of identification with the self. these three words individualization, initiation and identification, cover the whole process of man's career fro

its turn, bring about two subsequent effects: 1. a close adaptation of the form to the significant factors which have brought it into being on the outer plane. 2. the production of a truer beauty in the world and, therefore, a closer approximation in the world of created forms to the inner emerging truth. it might be said that divinity is veiled and hidden in the multiplicity of forms with their infinite detail, and that in the simplicity of forms which eventually will be seen, we shall arrive at a newer beauty, a greater sense of truth and at the revelation of god's meaning and purpose in all that he has accomplished from age to age. secondly, the constant effort to render oneself sensitive to the world of significant realities and to produce, therefore, those forms on the outer plane wh

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

dwill, seeking to enlarge the horizon of humanity, and thus prepare the way for the one whom they serve, the christ, the master of all the masters and the teacher alike of angels and of men. thirdly, there is humanity itself "the centre which we call the race of men" a centre at present full of chaos, turmoil and confusion, a humanity full of pain, bewilderment, disturbance, yet mentally aware of infinite possibilities, emotionally fighting for that plan which seems to them to be the best, but with no sense of coherency or any realisation that it must be the "one world for the one humanity" they desire simply emotional peace, security in which to live and work, and a vision of a future which will satisfy some inchoate sense of divine persistence. they are physically ill, deprived for the m

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

y out in words of apparent distress. he then finally dissipated the illusion of the personal, objective deity. at that moment, he entered fully into the consciousness that he was himself god, and naught else; that the theory of unity outlined by him in the gospel of st. john, chapter xvii, was indeed and in truth a fact in his own consciousness, established unalterably. yet, nevertheless, in this infinite and supreme realisation, there entered for a moment a sense of loss and of negation, forcing from his dying personality that tremendous utterance which has bewildered, and at the same time comforted, so many. this signified the surmounting of the final synthetic illusion. when that has been dispelled, illusion, as it can be understood in the human family, disappears. the man stands free

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

e only a certain level of conscious lives can invoke shamballa and evoke response, and this because they have themselves developed some of the aspects of that type of mental understanding which is the hierarchical expression of the universal mind. the light and futile talk of certain writers and thinkers anent the cosmic consciousness, and their flippant use of such phrases as "tuning in with the infinite" or "tapping the universal mind" serve only to show how very little is known in reality about the responses and the reactions of those of high initiate rank or of those on the highest levels of hierarchical life. true capacity to invoke and evoke (within initiate ranks) is based upon a mysterious development impossible before the time of the third initiation of the esoteric sense. the act

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

volume iii: esoteric astrology copyright 1998 lucis trust in esoteric astrology we are, therefore, dealing with the life and lives which inform the "points of light" within the universal life. constellations, solar systems, planets, kingdoms in nature and microscopic man are all of them the result of the activity and the manifestation of energy of certain lives whose cycle of expression and whose infinite purposes lie outside the comprehension of the most advanced and illumined minds on our planet. the next point for each of you to grasp is the fact that the ether of space is the field in and through which the energies from the many originating sources play. we are, therefore, concerned with the etheric body of the planet, of the solar system, and of the seven solar systems of which our sy

think in larger wholes and to be more deeply concerned with the emanating sources and with the eternal persistent causes than with the effects of these sources upon that ephemeral creation, a human being and his temporary existence upon a most unimportant planet. as he seeks to do this, he will discover for himself the signs of the essential divinity of man a divinity which is to be found in the infinite grasp of man's consciousness when illumined by the light of the soul and in his power to project his thought into the consciousness of those manifold lives whose "energetic movements" he must perforce share because his small modicum of energy is an integral part of theirs. there is one aspect of energy for which the modern astrologer makes very little allowance, and yet it is of paramount

mount signs of influence" during this process the mental principle, the discriminating mind, is developed and in this specific connection (not in a general connection) the emphasis is laid upon the influence of aries, gemini and libra. under that influence the man learns to overcome desire through experiment with and experience of every kind of desire and selfish impulse. thus gradually, and with infinite pain, the human soul learns to function first as a member of the human family, and, secondly as a spiritual entity, the divine soul. you will see from the above that certain positions taken by the esoteric astrologer reverse the position of the orthodox astrology of today. the reason for this is that in the descent of ideas from the plane of ideas, they become "reversed" upon the astral p

ation- 45- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust i have posited two sets of rulers for two types of people: 1. the orthodox and generally accepted series of planetary rulers for the undeveloped and average man. 2. a new combination of rulers and constellations for those upon the path. it will be necessary to remember nevertheless that there are an infinite number of permutations possible, of complexities and relationships, due to the vast number of possible combinations existing in the path of life of the individual and dependent upon his stage of evolutionary unfoldment. these might be divided into three groups through a broad, but necessarily inadequate, generalisation: 1. average and undeveloped man, living below the diaphragm and with t

sted speculation. there is a possibility that this plan and purpose may be vastly different to our surmise which is based upon our formulation of a deity who is the product of our mental processes and of devoted idealism (two of the three aspects of- 70- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the personality nature, and the attempt to interpret his infinite purposes in terms of our own finiteness. let us always remember this. the mechanism for divine perception has not yet been developed in the human family on any large scale and is only achieving some measure of usefulness in the initiate of the third degree. this duality of pisces must be studied in relation to its three keynotes which are 1. bondage or captivity. 2. renunciation or detach

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

for the present earthly situation. we have, consequently, simply pushed the causes of present day conditions still further back, and we could if we so desired enter a field of such intricacy and detail that nothing profitable would- 171- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust eventuate. the whole problem of the recovery of past incarnations is one of infinite possibility, and when i use this word "infinite" i immediately put the whole subject out of the control of the finite mind. we are then dealing with something which it is not possible to handle rationally. karma was, for infant humanity and for the undeveloped individual, a group matter. the man was a member of a group but without any thought as to the implications and the responsibilitie

ith their reflex action upon the automatic and responsive physical body. the third great planetary disease, cancer, is as yet basically uncontrollable, and the relative simplicity of surgery seems at present the only mode of possible cure. the mode of preventing the occurrence of cancer and the nature of its cause are still unknown, and the entire field is largely speculative and still subject to infinite research and investigation. many minor ailments, infections and a wide range of allied physical ills will eventually be found traceable to one or other of these three basic diseases; they, in their turn, are related to a definite misuse of the energy of the three major rays. it might be stated that: 1. the syphilitic diseases are due to the misuse of third ray energy, that of the creative

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

st take our knowledge about nature and synthesize it into a body of integrated principles to establish the pythagorean-platonic-bruno cosmology, a world picture similar to the pantheism of eastern thought, wherein man can reverence nature because nature is worthy of awe and reverence. a humanism that is exclusively anthropocentric is over-balanced and is in need of a world philosophy in which the infinite and eternal cosmos yields the other pivot for the axis around which the new synthesis can move and grow. there is a remedy for "the sickness of modern man" and many of its constituents are found in this book on the education of the future. the implementation of the principles involved is the work of humanity itself. that its theories are not beyond the need and grasp of contemporary educa

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

and in each group, at this time, there is one member whose difficulties are of a more serious nature, because they constitute a true detriment to the group life, providing (as they do) entrance for forces which do, most definitely, hold back the flow of spiritual life and prevent the work of a group nature moving forward to accomplishment. in these cases, what can i do? first of all, i must exert infinite patience and give to each person full time for change. this i have done for years in some cases, and have thereby taxed the patience of the group members who were not implicated in the particular situation and weakness, and who longed to begin group work. the lesson of patience has not been lost and i would remind the group members that if they ever hope to have hierarchical standing, the

planetary centres, the hierarchy and humanity. i refer to effects which will express themselves as a group activity, motivated by the essential values of selflessness and persistent effort (which is sustained concentration, in the last analysis) and thereby producing conditions for which the lord of the world, the ancient of days, has long waited. the patience and sustaining love of shamballa is infinite. the fourth phrase runs: may forgiveness on the part of all men be the keynote at this time. as you know, the word "forgiveness" is a curious and unusual one and signifies (according to the best derivative sources) simply "to give for" forgiveness is not therefore, a synonym for pardon though the word has been distorted in theological circles to mean this, so little has the church underst

dwill, seeking to enlarge the horizon of humanity, and thus prepare the way for the one whom they serve, the christ, the master of all the masters and the teacher alike of angels and of men. thirdly, there is humanity itself "the centre which we call the race of men" a centre at present full of chaos, turmoil and confusion, a humanity full of pain, bewilderment, disturbance, yet mentally aware of infinite possibilities, emotionally fighting for that plan which seems to them to be the best, but with no sense of coherency or any realisation that it must be the one world for the one humanity. they desire simply emotional peace, security in which to live and work, and a vision of a future which will satisfy some inchoate sense of divine persistence. they are physically ill, deprived for the mo

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

. they work blindly and have no ability to- 2- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust respond consciously to the plan. they are the sumtotal of the "units of inertia" just as the human units are called "the points of light moving within the square" this may have its appeal to masons. this subject of the use or misuse of energy is capable of infinite expansion, and in my other books where i give you more upon the centres i have enlarged upon it. i but seek at this time to give you that which can be of immediate use to students and thus lay the foundation for later work. a close study of the needed transmutation of astral and emotional energy into love, the energy of love. this involves the sublimation of personal feeling into group re

ALICE BAILEY THE LABOURS OF HERCULES

of the life of the aspirant. you must become so identified with the real spiritual entity that lies back of all forms that you are not occupied with your- 91- the labours of hercules own form, or mental or emotional reactions, or your own usefulness. in virgo, hercules became conscious, not of soul and body placed in juxtaposition to each other, but of the fact that latent within himself was the infinite christ; that the personality, the form side, was nurturing a beautiful hidden something, and his eyes were opened. in libra he went through a difficult stage of achieving equilibrium, a very abstruse sign in many ways because the man is neither the soul nor the body. libra is the balancing on the physical plane of the pairs of opposites. he has balanced them so much that he does not feel

urce of help must have the same heart as ours so that there will be a current of compassion running between the two. the source-power must be within us and yet outside. if not within us, it could not understand us; if not outside, it would be subject to the same conditions. this is an eternal problem, to be and not to be, to be within and yet to be outside, to be finite and yet ready to serve the infinite" d. t. suzuki- 133- the labours of hercufian introduction to the study of the kabalah by william wynn westcott preface students of literature, philosophy and religion who have any sympathy with the occult sciences may well pay some attention to the kabalah of the hebrew rabbis of olden times; for whatever faith may be held by the enquirer he will gain not only knowledge, but also will bro

AN INTRO TO STUDY OF THE KABALAH

of men, and (e) the import of the revealed law" the kabalah confirms the following old testament declarations: the unity of god, his incorporeal form (deut. chap. iv, v. 15; eternity, immutability, perfection and goodness; the origin of the world at god's will, the government of the universe, and the creation of man after the image of god. it seeks to explain by emanations the transition from the infinite to the finite, the multitude of forms from a unity; the production of matter from spiritual intelligence; and the relations existing between creator and creature. in this theosophy--ex nihil nihilo fit; spirit and matter are the opposite poles of one existence: and as nothing comes from nothing, so nothing is annihilated. the following seven kabalistic ideals are of the greatest interest

w of, is formed on the sephirotic type (3) that human souls were pre-existent in an upper world before the origin of this present world (4) that human souls before incarnation dwell now in an upper hall, or treasury where the decision is made as to what earth body each soul or ego shall enter (5) that every soul after earth life or lives must at length be so purified as to be re-absorbed into the infinite god (6) that one human life is seldom sufficient; that two earth lives are necessary for almost all to pass; and that if failure result in the second life, a third life is passed linked with a stronger soul who draws the sinner upward into purity: this is a form of the scheme of re-incarnation, transmigration of souls, or metempsychosis (7) that when all the pre-existent souls who have be

controversy of nominalism versus realism: does anything exist except in name? is there any substratum below the name of anything? need we postulate any such basis? all is spirit--says the kabalah--and this is eternal, uncreated; intellectual and sentient on our plane; inhering are life and motion; it is self-existing, with succesive waves of action and passivity. this spirit is the true deity, or infinite being, the "ain suph" the cause of all causes, and of all effects. all emanates from "that" and is in "that" the universe is an immanent offspring of the divine, which is manifested in a million forms of differentiation. the universe is yet distinct from god, even as an effect is distinct from a cause; yet it is not apart from deity, it is not a transient effect, it is immanent in the cau

om the light of this brightness the just shall receive worlds of joy and reward in the existence to come. within his skull exist daily a thousand myriads of worlds; all draw their existence from him, and by him are upheld. from that head distilleth a dew, and from that dew which floweth down upon the worlds, are the dead raised up in the lives and on the worlds to come" the god of the kabalah is "infinite existence: he cannot be defined as the "assemblage of lives" nor is he truly the "totality of his attributes" yet without deeming all lives to be of him, and his attributes to be universal, he cannot be known by man. he existed before he caused the emanations of h is essence to be demonstrated, he was before all that exists is, before all lives on our plane, or the plane above, or the wor

ANALYSIS OF THE 5 6 INITIATION

e is beyond hell and beyond death. the door is opened wide, and a full influx of light can now be seen by the new adept. now he/she sees the cross again, not the cross of suffering, but the rose and cross of light and life. he/she hears "i am amoun, the concealed one" now osiris, the new adept, says before the sun and the moon and the heavens "before i was blind. now i see" the great light of the infinite brilliance is flashing, and the powerful and everlasting spirit of god descends! the chief adept is again the revealer of the mysteries as isis. he instructs the new adept. first, hyha is formulated, as well as trapt, and the light is brought down and cemented into the new adept via the analysis of the keyword. minutum mundum the light is shown, the radiance, and the four colors are expla

ANATHEMA OF ZOS

that time of ecstasy there is no thought of others; there is no thought. thither i go and none may lead. sans women-your love is anathema! for me, there is no way but my way. therefore, go ye your way-none shall lead ye to walk towards yourselves. let your pleasures be as sunsets, honest. bloody. grotesque! was the original purpose the thorough enjoyment of multitudinous self, for ecstasy? these infinite ramifications of consciousness in entity, associating by mouth, sex, and sense! has the besetting of sex become utter wretchedness-repetition made necessary of your scotomy? bloody-mouthed! shall i again entertain ye with a little understanding? an introspection of cannibalism in the shambles of diet-the variating murder against the ancestral? is there no food beyond corpse? your murder a

ANTINOMIANISM

h of which is taken to be true, or between inferences correctly drawn from such principles. a genuine antinomy does not involve any logical fallacy. kant held that: natural antinomies ensue when reason endeavors to apply categories of the understanding, suitable to empirical experience, to the transcendental and absolute. he distinguishes; first, the antinomy of the conceptions of a finite and an infinite in space and time: second, of the divisibility and individuality of matter; third, of freedom and necessity; fourth, of the existence or non- existence of a necessary being, or god. antinomianism can be traced to the 2nd century gnostics (the davidists and familists are the most well known antinomian gnostic cults) from which the concept that moral law is not obligatory emerged. what is f

of their own desire to consciously understand the contents of the proxemic environments each must inhabit. a genuine antinomy has no logical fallacy. one seeks to understand and conceive the unknown through the known so what was once hidden becomes then revealed. this is an antinomian perception. one seeks the spirit through the vehicle of the flesh for it houses within its finite experience, an infinite (for all purposes) existence. these ideas cannot be understood or approached through oneness, these ideas are approached through division and then an eventual separation of elements within the singularity and individuality of consciousness (another antinomy. given the above description of antinomianism it is possible to understand that it is a proportional construct. it is the perfect rec

BLAVATSKY H P ANTHROPOGENESIS

indeed, the same as, the manifestation of ain soph; and they are so from the fact that light represents the ratio of 20612 to 6561, as part of the 'words' dbrim, 41224, or as to the word, debar, 206= 10 cubits. light is so much the burden of the kabbalah, in explaining the sephiroth, that the most famous book on the kabbalah is called zohar or light. in this we find expressions of this kind 'the infinite was entirely unknown and diffused no light before the luminous point violently broke through into vision 'when he first assumed the form (of the crown, or the first sephira, he caused 9 splendid lights to emanate from it, which, shining through it, diffused a bright light in all directions: that is, these 9 with his one (which was the origin, as above, of the nine, together made the 10, t

then comments on these three subordinately used words, and takes care as to one of them to make the comment "and alhim (31415 to 1) said: let there be light (20612 to 6561" the three words as given in the text are[[hebrew. and the rabbi in commenting upon them says "it teaches the alhimness (31415) and one-ness (the diameter to alhim) through words (dbrim, 41224, by which on the one side there is infinite expression in heterogeneous creations, and on the other a final harmonic tendency to one-ness (which as everyone knows is the mathematical function of[[pi" of the schools, which measures, and weighs and numbers the stars of heaven, and yet resolves them back into the final oneness of the universe through words "their final accord perfects itself in that oneness that ordains them and which

no such confusion made by the earliest nations, the descendants and pupils of the divine instructors: for both the attributes and the genealogies were inseparably linked with cosmogonical symbols, the "gods" being the life and animating "soul-principle" of the various regions of the universe. nowhere and by no people was speculation allowed to range beyond those manifested gods. the boundless and infinite unity remained with every nation a virgin forbidden soil, untrodden by man's thought[[footnote(s* the appellation ak-ad (or akkadians) is of the same class as ad-m, ha-va (eve, aed-en (eden; ak-ad meaning "son of ad (like the sons of ad in ancient arabia. ad-ad, the "only one" and the first, was the ad-on or "lord" of syria and consort of ad-ar-gat or aster't, the syrian goddess. and gan

have based all his astronomical works upon those records, to have determined the duration of all the past geological and cosmical periods, and the length of the all the cycles to come, till the end of this life-cycle, or the end of the seventh race. there is a work among the secret books, called the "mirror of futurity" wherein all the kalpas within kalpas and cycles within the bosom of sesha, or infinite time, are recorded. this work is ascribed to pesh-hun narada. there is another old work which is attributed to various atlanteans. it is these two records which furnish us with the figures of our cycles, and the possibility of calculating the date of cycles to come. the chronological calculations which will presently be given are, however, those of the brahmins as explained further on; bu

by science, in the person of a man regarded as a great authority (in the west) upon all subjects of sanskrit literature- professor albrecht weber, of berlin. this, to our great regret, cannot be helped; and we are ready to maintain what is now stated. asuramaya, to whom the epic tradition points as the earliest astronomer in aryavarta, one to whom "the[[footnote(s* sesha, who is also ananta, the infinite, and the "cycle of eternity" in esotericism, is credited with having given his astronomical knowledge to garga, the oldest astronomer of india, who propitiated him, and forthwith knew all about the planets and how to read omens[[vol. 2, page] 50 the secret doctrine. sun-god imparted the knowledge of the stars" in propria persona, as dr. weber himself states, is identified by him, in some

BLAVATSKY H P COSMOGENESIS

ceives, thinks, and is affected by emotion; he repents and feels "fierce anger" but the notion of such mental states clearly involves the unthinkable postulate of the externality of the exciting stimuli, to say nothing of the impossibility of ascribing changelessness to a being whose emotions fluctuate with events in the worlds he presides over. the conceptions of a personal god as changeless and infinite are thus unpsychological and, what is worse, unphilosophical* plato proves himself an initiate, when saying in cratylus that[[theos] is derived from the verb[[theein "to move "to run" as the first astronomers who observed the motions of the heavenly bodies called the planets[[theoi, the gods (see book ii "symbolism of the cross and circle) later, the word produced another term[[aletheia "

its body or cosmic organization, though it cannot be said that it had a first, or will ever have a last construction, yet at each new manvantara, its organization may be regarded as the first and the last of its kind, as it evolutes every time on a higher plane. a few years ago only, it was stated that "the esoteric doctrine teaches, like buddhism and brahminism, and even the kabala, that the one infinite and unknown essence exists from all eternity, and in regular and harmonious successions is either passive or active. in the poetical phraseology of manu these conditions are called the "days" and the "nights" of brahma. the latter is either "awake" or "asleep" the svabhavikas, or philosophers of the oldest school of buddhism (which still exists in nepaul, speculate only upon the active co

integrated, its material dispersed; and 'darkness' solitary and alone, broods once more over the face of the 'deep' to use a metaphor from the secret books, which will convey the idea still more clearly, an out-breathing of the 'unknown essence' produces the world; and an inhalation causes it to disappear. this process has been going on from all eternity, and our present universe is but one of an infinite series, which had no beginning and will have no end (see "isis unveiled; also "the days and nights of brahma" in part ii) this passage will be explained, as far as it is possible, in the present work. though, as it now stands, it contains nothing new to the orientalist, its esoteric interpretation may contain a good deal which has hitherto remained entirely unknown to the western student

ds, it contains nothing new to the orientalist, its esoteric interpretation may contain a good deal which has hitherto remained entirely unknown to the western student. the first illustration being a plain disc[[diagram] the second one in the archaic symbol shows[[diagram, a disc with a point in it- the first differentiation in the periodical manifestations of the ever-eternal nature, sexless and infinite "aditi in that (rig veda, the point in the disc, or potential space within abstract space. in its third stage the point is transformed into a diameter, thus[[diagram] it now symbolises a divine immaculate mother-nature within the all-embracing absolute infinitude[[vol. 1, page] 5 proem. when the diameter line is crossed by a vertical one[[diagram, it becomes the mundane cross. humanity ha

deities of other nations, this absolute principle will be found to be the prototype from which all the others were copied. parabrahm is not "god" because it is not a god "it is that which is supreme, and not supreme (paravara" explains mandukya upanishad (2.28. it is "supreme" as cause, not supreme as effect. parabrahm is simply, as a "secondless reality" the all-inclusive kosmos- or, rather, the infinite cosmic space- in the highest spiritual sense, of course. brahma (neuter) being the unchanging, pure, free, undecaying supreme root "the one true existence, paramarthika" and the absolute chit and chaitanya (intelligence, consciousness) cannot be a cogniser "for that can have no subject of cognition" can the flame be called the essence of fire? this essence is "the life and light of the un

BLUE EQUINOX

ophy. the golden verses of pythagoras, by fabre d.olivet. an interesting study of the exoteric doctrines of this master. the divine pymander, by hermes trismegistus. invaluable as bearing on the gnostic philosophy. the secret symbols of the rosicrucians, reprint of franz hartmann. an invaluable compendium. scrutinium chymicum by michael maier. one of the best treatises on alchemy. science and the infinite, by sidney klein. one of the best essays written in recent years. two essays on the worship of priapus, by richard payne knight. invaluable to all students. the golden bough, by j.g. frazer. the textbook of folk lore. invaluable to all students. the age of reason, by thomas paine. excellent, though elementary, as a corrective to superstition. rivers of life, by general forlong. an invalub

, that is, single, as explained above, but also .unassuaged of purpose. this strange phrase must give us pause. it may mean that any purpose in the will would damp it; clearly, the .lust of result. is a thing from which it must be delivered. but the phrase may also be interpreted as if it read .with purpose unassuaged..i.e. with tireless energy. the conception is, therefore, of an eternal motion, infinite and unalterable. it is nirvana, only dynamic instead of static. and this comes to the same thing in the end. the obvious practical task of the magician is then to discover what his will really is, so that he may do it in this manner, and he can best accomplish this by the practices of liber thisharb (see equinox i, vii, 105) or such others as may from one time to another be appointed. it

night. rejoice with me, all ye people! at the very head of the book stands the great charter of our godhead .every man and every woman is a star. we are all free, all independent, all shining gloriously, each one a radiant world. is not that good tidings? then comes the first call of the great goddess nuit, lady of the starry heaven who is also matter in its deepest metaphysical sense, who is the infinite in whom all we live and move and have our being. hear her first summons to us the equinox 48 men and women .come forth, o children, under the stars& take your fill of love! i am above you and in you. my ecstasy is in yours. my joy is to see your joy. later she explains the mystery of sorrow .for i am divided for love.s sake, for the chance of union .this is the creation of the world, that

he precepts of our holy religion. provided only that you remember to regard your actions in this light. do not lower yourself and destroy and cheapen your pleasure by leaving out the supreme joy, the consciousness of the peace that passeth understanding. do not embrace liber dcccxxxvii 49 mere marian or melusine; she is nuit herself, specially concentrated and incarnated in human form to give you infinite love, to bid you taste even on earth the elixir of immortality .but ecstasy be thine and joy of earth: ever to me! to me. again she speaks .love is the law, love under will. keep pure your highest ideal; strive ever toward it without allowing aught to stop you or turn you aside, even as a star sweeps upon its incalculable and infinite course of glory, and all is love. the law of your bein

ong unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you! i am the blue-lidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky. to me! the equinox 50 to me. and with these words .the manifestion of nuit is at an end. iii in the next chapter of our book is given the word of hadit, who is the complement of nuit. he is eternal energy, the infinite motion of thing, the central core of all being. the manifested universe comes from the marriange of nuit and hadit; without this could no thing be. this eternal, this perpetual marriage-feast is then the nature of things themselves; and therefore everything that is, is a crystallization of divine ecstasy. hadit telles us of himself .i am the flame that burns in every heart of man, and in

BOOK OF JASHAR

t would not be hard to rewrite the narrative without mentioning god "at god's first word" becomes "at first "god put a blessing on noah's porridge" becomes "noah's porridge was remarkably good" etc. but including god in the story serves as an effective literary device for expressing the fundamental importance of events. god serves as a thread that ties specific events into the grand scheme of the infinite universe, and that allows the author to express the importance of events in this scheme. by telling us how god is intimately connected both with the origin of the infinite universe and with the porridge that noah served her family, the author helps us to realize the enormous significance of noah's fateful porridge, which was the first fuel of the agricultural revolution. to make these con

BOOK OF PLEASURE

in meaning. anterior to heaven and earth, in its aspect that transcends these, but not intelligence, it may be regarded as the primordial sexual principle, the idea of pleasure in self-love. only he who has attained the death posture can apprehend this new sexuality, and its almighty love satisfied. he that is ever servile to belief, clogged by desire, is identified with such and can see but its infinite ramifications in dissatisfaction*(2. the progenitor of itself and all things, but resembling nothing, this sexuality in its early simplicity, embodies the everlasting. time has not changed it, hence i call it new. this ancestral sex principle, and the idea of self, are one and the same, this sameness its exaction and infinite possibilities, the early duality, the mystery of mysteries, the

four principles are one and the same-the conception considered as the complete "self" or consciousness-hence they may be blended into unity and symbolized. one form made by two, that is three-fold and having four directions*(1) about this "self; all conception is the dual principle, the law which is its conception*(2) the unmodified sex principle refracted through the dual principle emanates the infinite variety of emotions or sexualities, which may be called its ramifications. the transcendental law, the law and testament of the "new" the law of kia is its own arbiter, beyond necessitation, who can grasp the nameless kia? obvious but unintelligible, without form, its design most excellent. its wish is its superabundance, who can assert its mysterious purpose? by our knowledge it becomes

, size, entity, etc.-the world's limit. the dual principle is the quintessence of all experience, no ramification has enlarged its early simplicity, but is only its repetition, modification or complexity, never is its evolution complete. it cannot go further than the experience of self-so returns and unites again and again, ever an anti-climax. for ever retrogressing to its original simplicity by infinite complication is its evolution. no man shall understand "why" by its workings. know it as the illusion that embraces the learning of all existence. the most aged one who grows no wiser, it may be regarded as the mother of all things. therefore believe all experience to be illusion, and the law of duality. as space pervades an object both in and out, similarly within and beyond this ever-ch

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

st in this time of working. for example, as the moon grows, so grows the opportunity (or whatever) for which you are working. or, as the moon dwindles, so declines the bad habit you are trying to overcome, or the wart you are trying to remove. the second basic of magick is feeling. you must want whatever you are working at to really happen. you must want it with all your being. you must put every infinite particle of power into that desire, that urge for the act to come to pass. for this reason it is usually far more effective to do magick for yourself than to do it on someone else's behalf. it is seldom that another person can feel as intensely about something as the one directly concerned. this strong "feeling" is, in effect, the raised "power" used in magick. as an aid, a booster, to yo

CASE PAUL F THE BOOK OF TOKENS

r day, younger than the babe new-born, brighter than light, darker than darkness. beyond all things and creatures, yet fixed in the heart of every one. 2 from me the shining worlds flow forth, to me all at last return, yet to me neither men nor angels may draw nigh, for i am known only to myself. ever the same is mine inmost being; absolutely one, complete, whole, perfect; always itself; eternal, infinite, ultimate; formless, indivisible, changeless. the book of tokens 3 of all existences i am the source, the continuation, and the end. i am the germ, i am the growth, i am the decay. all things and creatures i send forth; i support them while yet they stand without; and when the dream of separation ends, i cause their return unto myself. i am the life, and the wheel of the law, and the way

n my being the ten lights of divine emanation. in this, mine unalterable unity, am i supreme, and none is equal unto me. yet though i myself remain unchanged throughout eternity, my power doth manifest itself in ceaseless change. 2 they err who speak of my changelessness in essence as if it were fixity in operation. that which changeth not is mine own nature, but this includeth the possibility of infinite diversity in ways and works. 3 for the uninstructed this is a stumbling-block. confused by words of double meaning, they perceive not that this, mine immutable nature, is an essence whose first ground is life, and not mere being. thou knowest me not, o israel, if thou regardest me only as" he who is" they know me indeed who know that i am "he who liveth" i am life itself, and without mind

i ch. in this form it adds to 300 "thunders" is rahamim, r o m i m, which adds to 360, the value of the letter-name sh i n. the "swift flash" is the descent of the sephiroth into instantaneous manifestation, often pictured by qabalists as a lightning-flash, because of the words of the book oj formation "ten ineffable sephiroth: their appearance is like that of a flash of lightning, their goal is infinite. the descent of the sephiroth seems to divide the unity of spirit into the divisions, manifest and unmanifest. in hebrew" two" is sh n i, shenay, and pronounced as shani it means" the second. this word is made up of the same letters as sh i n, and has, consequently, the same numeral value. even so the circle, which the number 360 expresses numerically, is a symbol of circumscription, and

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

the energies to spiral through the cosmos* then sink down so that your hands and feet are pressing the ground and let any excess golden radiance and power return to the earth (if you do not do this, you will be buzzing all day and night as though you had been drinking too much coffee) 3- beginning magick [insert pic p045- you can create magick in all kinds of ways and you can use it for an almost infinite variety of purposes. your magick can be solitary or group-based, self-centred or entirely altruistic. it can be personal and informal, or it may be framed in rigid ceremony. but whatever kind of magick you wish to practise, you will need to create a special place to work in, a personal area at home for your private healing and personal development work. a magical place when you were a chi

CHRONOLOGIA RORISPERGIUS

es. influence on romance of the rose. quotes hermes trismegistus liber de xxiv philosophorum: a gathering of twenty-four philosophers debated: what is god? each participant offered a concise description. liber xxiv philosophorum consists of twenty-four definitions #1 god is the one, he brings forth oneness out of himself, and he lets the oneness return to himself in the form of love #2: god is an infinite sphere, the centre of which is everywhere and the circumference nowhere. fl. 1129-48 marcabru troubadour 1135-1202 joachim of fiore fl. 1136 bernardus silvestris. cosmographia, or de mundi universitate. school of chartres. neoplatonic epic poem about the creation of the macrocosmos and the microcosmus, or mankind himself, whose body and soul parallel the material (earthly) and celestial r

COMMENTARY ON THE SEAL OF THE NINE ANGLES

.p. lovecraft's gods rather beyond his story-telling version of them. i don't in the least represent these as lovecraft's own ideas, although i rather think that he would not have found fault with such elaborations] in geometry a singularity identifies a locus only; there is no extension in any direction. even the locus is "both there and not, since it has no dimensions at all. hence there are an infinite number of loci, for example on a one-inch- long line: an interesting mathemagical paradox. second angle: duality. the profound and necessarily total change of unity into symmetry and polarity (and its symbolic representations: horus and set, yang and yin, etc) the "orderer of the planes and angles' is yog- sothoth, who is, as the shaper of energy and matter, described as the author of ear

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

y more people are becoming aware of the global conspiracy than were in those lonely days when and the truth was first published; and if i had to name the achievements in my life of which i am most proud, this book would be very close to the top. david icke ryde, isle of wight july 2004 introduction we are what we think e live in a multidimensional universe, which is part of a multidimensional and infinite consciousness we call god and creation. we are multidimensional beings. therefore this book has to be multidimensional if it is to make a significant contribution to human freedom. it exposes both the daily manipulation of our lives by a secret clique and presents the spiritual causes and solutions which will bring true freedom to planet earth and all who live upon her. the latter relates

the world is the here and now reflection of what is going on inside us, the human race. we created this reality. but how? contrary to what medical science is obsessed with telling us, the physical body is not the whole human being. it is the fantastic physical shell through which the eternal us experiences this physical world. there is far more to us than a body. creation is the expression of one infinite mind and all lifeforms are aspects of that one mind: what many people call god. we are each other. we are all god, if you xv w xvi..and the truth shall set you free wish to use that term. at the heart of this mind is a consciousness i see as a blinding light- the source consciousness from which all has been thought into existence. creation consists of an infinite number of dimensions, wav

he world around us and asked the same questions. why does life have to be such a struggle? why do we know so little about who we are and the purpose of our lives? why is there so much conflict and suffering in a world of such beauty and such riches? in search of the answers to these and so many other questions, i'm going to ask you to suspend your programmed 'here and now' responses and open your infinite mind to much greater possibilities. i don't use the word 'programmed' in a patronising way, because we are all programmed by the messages and beliefs we constantly hear in our childhood, through the media, and through the education system. it is the letting go of that programming which opens our minds and our hearts to wonder, potential, and understanding beyond our dreams. i've pondered

cted from 'the father. the story of the prodigal son in the new testament is an obvious example. i believe that, symbolically, this is precisely what has happened and the consequences of that explain so much of the world we live in today. i feel it is impossible to appreciate what has happened unless we can open our minds to the existence of what we call extraterrestrial life. that can include an infinite variety of forms. all i mean by extraterrestrial is 'not of this earth- other civilisations, consciousness and lifeforms on other wavelengths which our physical senses cannot normally see or hear. for instance, while we may look at some of the other planets in this solar system and see apparently barren, lifeless, lands, we are only looking at that planet on our own frequency or dimension

ose down their minds and divide and rule, than to create a series of dogmatic religions based on extraterrestrial special effects? look at the pain, misery, and inter-generational ignorance that has been visited upon this planet by christianity, islam, judaism, and all the rest. if you want to shut down someone's consciousness so they stop thinking for themselves and delink their minds from their infinite potential, sell them a dogmatic religion or some other form of rigid dogma. they are then putty in your hands. i think the takeover of planet earth was achieved by what i call the luciferic consciousness. i use this as an overall name to describe the force which attempts to work through all life forms, human and extraterrestrial, to control the planet. it is an extremely negative energy o

DAVID ICKE CHILDREN OF THE MATRIX

ousands, of years before today's "modern" society. churchward says that lemuria was destroyed around 12,000 years ago. w.t. samsel in his study of these ancient societies, the atlantis connection (starfire publishing, sedona, arizona, 1998, dates the end of lemuria much earlier, but many of their basic themes are similar. samsel's book is based on "channelled" information. creation consists of an infinite number of wavelengths or frequencies and the world we perceive with our physical senses is merely one tiny fraction of the frequencies that exist. just as we cannot see the radio and television frequencies sharing the same space as our bodies at this moment, so we cannot see with our limited physical senses the other frequencies and wavelengths of creation that also occupy the same space

nds and accounts say that the highly advanced cultures of atlantis and lemuria were inspired by the knowledge brought by extraterrestrial races from many parts of the galaxy and other dimensions of the universe. when we open our minds to the suppressed knowledge, we understand that the world we think we live in is only one frequency range of existence. as i mentioned earlier, creation consists of infinite dimensions of life vibrating at different speeds. think of the frequencies of the countless radio and television stations broadcasting to your area now. they are all sharing the same space that your body is occupying. you can't see them and they can't see each other because they are vibrating to a different frequency. when you move the dial from one radio station to another, the first sta

body is occupying. you can't see them and they can't see each other because they are vibrating to a different frequency. when you move the dial from one radio station to another, the first station does not suddenly stop broadcasting because you are no longer listening. it goes on broadcasting- existing- just as before. the only difference is that you are no longer tuned to its frequency. all the infinite frequencies of life and existence in all creation are sharing the same space. most people call these different frequency ranges "dimensions" and that's fine because people know what they mean. more accurately they are "densities" because the slower that energy vibrates the more dense and "solid" it appears. the faster it vibrates the more ethereal and non-physical it seems to be. eventual

s fled from atlantis to the himalayas and have operated from there ever since.2 certainly there are many legends in that region of the world of tall, blue-eyed, blond-haired "supermen" living under the ground or within mountains, very much along the lines of that american pilot's experience. many of these entities may not even be of our density or dimension. as i've outlined, creation consists of infinite dimensions of life vibrating at different speeds. some beings know how to change their frequency range and dip between these dimensions, appearing and "disappearing" as they move between frequencies, much like a radio dial. this is why people have reported seeing entities "disappear" before their eyes. they have not, in fact "disappeared" at all. they have left the frequency range that pe

could not care less which religion or mind-prison you choose, so long as you choose one of them. my philosophy on this is simple: if you can put a name to what you believe, you have built a wall around your mind. it doesn't matter what "ism" or "ianity" it may be. once you can give it a name you are closing the door on infinity where everything just is and we all just are. there are no names for infinite knowledge. it encompasses all that is, and once we succumb to an "ism" we disconnect from all that is. but then that's the idea, the whole point for religion in the first place- slamming the door on human consciousness. even those who claim to have rejected conventional religion continue to be caught in its illusions. in the new age, which does not believe in the christian view, the myth

DAVID ICKE THE BIGGEST SECRET

urself (see figure 1. and as we shall see inthis book, those who have used these methods to control humanity for thousands of yearsare members of the same force, the same interbreeding tribe, following a long termagenda which is now reaching a major point on its journey. the global fascist state isupon us.and yet, it doesnt have to be like this. the real power is with the many, not the few.indeed infinite power is within every individual. the reason we are so controlled is not figure 1: knowledge is in the hands of thefew and the rest are kept ignorant. theclassic structure for manipulation andcontrol.xithat we dont have the power to decide our own destiny, it is that we give that poweraway every minute of our lives. when something happens that we dont like, we lookfor someone else to blam

other dimensional?my own research suggests that it is from another dimension, the lower fourthdimension, that the reptilian control and manipulation is primarily orchestrated. withoutunderstanding the multidimensional nature of life and the universe, it is impossible to26follow the manipulation of the earth by a non-human force. as open minded scientistsare now confirming, creation consists of an infinite number of frequencies ordimensions of life sharing the same space in the same way that radio and televisionfrequencies do. at the moment you are tuned to the three-dimensional world or thirddimension and so that is what you perceive as your reality. you are tuned to this stationin other words. but, as with radio and television, all the other stations are broadcastingat the same time and i

e of manipulationas the power of religion began to wane, another mental prison cell was created. we call it,rather bravely, science. not real science. official science, the one that says that this worldis all there is and there is no continuation of life after death. the brotherhood had to findan alternative for those rejecting religion to ensure they would not realise that we aremultidimensional infinite consciousness incarnate in a physical body for a period ofintense experience on the road of evolution; that we dont die because we cannot die.energy is consciousness and energy cannot be destroyed, only transformed into anotherexpression of itself. when you realise that you are not your physical body, but the infinite,eternal consciousness giving life to that body, your vision of yourself

em to be. they are casting a spell on the human mind and emotions.this has been going on for thousands of years and it is so important to understand thisif we are going to break free from reptilian control- as we are.everything that exists is an energy field, a unique vibrational pattern of energycreated by thought and emotion. all that exists is the same energy, but these infinitepatterns create infinite forms, just as water can manifest as liquid, clouds, steam andice. they look and feel very different, but they are still water in different forms. someenergy patterns manifest as the human body, others the human mind, still others thebirds, trees, insects, water, sky and air. at the level of pure energy everything isconnec-ted to everything else. there is no us and them, only we and ultim

energy patterns manifest as the human body, others the human mind, still others thebirds, trees, insects, water, sky and air. at the level of pure energy everything isconnec-ted to everything else. there is no us and them, only we and ultimately i.potentially we have the ability to access all other energy and, as energy and conscious-ness are the same, the ability to access all consciousness, the infinite mind we callgod. this god is not apart from us, it is us and we are it. we are an aspect of theinfinite mind- as are the reptilians and all that exists- and therefore we have thepotential to tap into all of the infinite mind because, at our highest expression, that iswhat we all are. everything. we are like droplets in an infinite ocean, individual to anextent, but toget-her we make the w

DAVIDSON DAN SHAPE POWER

a kind of waveguide for subtle or aether energy. perhaps something of this nature might serve to create a conduit for the biasing of an energy flow into a collector. once the collector is charged, it can be extracted by draining it off or in the form of a sudden discharge. another claim that illustrates how shape power could be used is in the incunabula files. under the premise that there are an infinite number of other worlds coexisting with us but slightly out of phase, a device was created that used a sensory deprivation tank, a television screen to project a two dimensional pattern and a solenoid-wired helmet to send out a three dimensional electromagnetic pattern resonating to the two dimensional image. the incunabula files indicate that the mandala/mantra for 5 alternate earth's had

t the aether back in a new guise called "zeropoint energy (zpe. i prefer the term aether because it connotes a much broader concept than zpe. we are surrounded by natural and man-made shapes. from the remarkable geometry of the atomic and sub-atomic realm, to the symmetrical beauty of flowers and seashells, to the shape of planets and galaxies, we find a kaleidoscope of shape which defines, in an infinite number of ways, our miracle universe. all natural shapes are the result of natural forces at work and, as such, are tuned into these natural forces because they are a part of these forces. i first used the term "shape power" in my first book on free energy "energy: breakthroughs to new free energy devices. at that time i devoted an entire chapter to the effects of geometrical shapes manip

em. the prime example of this is the ability of the pyramid shape to collect and focus aetheric energy. numerous books have been written on "pyramid energy" and pyramids have gone and still go through various stages of fad within the new-age circles. the ability of pyramid energy to cause various effects is well documented. every shape manipulates aether in some manner. a cone is an example of an infinite sided pyramid and as such will do many of the same things which a simple pyramid does. the american indian teepee is an example of a near conic shape which has many of the same energy effects as the pyramid. this book will explore how different shapes manipulate the aether and how shape power can be used by you to enhance your life, your home, office, and your general well being. xvii sha

ally creates a whole spectrum of colors from a colorless aether. this has tremendous implications because it shows that we can use shape to change the vibrational patterns of aether around the shape. figure 1.4.8-1. shape power of a 12-pointed tesseract 1.4.9 shape power of a circle a circle with its concentration of aetheric energy is shown in figure 1.4.9- 1. the circle can be represented as an infinite series of intersecting tangent lines. the focus point is the center of the circle. the intersecting lines actually cross energy fields in the center of the circle. therefore, aether will be concentrated in the center of the circle. this means the circle acts as an aetheric pump to draw in energy and concentrate it at the center. figure 1.4.9-1. shape power of a circle 1.4.10 symbol from m

duplicate the effort with modern construction technology and engineering failed. 4.3 mathematical relationship of the great pyramid the great pyramid has a base to height ratio of 2 to sqrt(phi- fi, where phi is the golden ratio and is equal to (1+sqrt(5)/2. phi is a transcendental number in that it is a non-terminating decimal. because of this, phi, from a resonance point of view, would have an infinite number of harmonic resonance points. resonance is a key factor in all areas of physics, including nuclear physics, quantum mechanics, electrical engineering, antenna design, etc. phi is also related to the fibonacci series where each succeeding number is formed by the formula ni+1= ni+ ni-1. for example if the first starting number is a 1 then the fibonacci series is: 1,2,3,5,8,13, 21, et

DEMONIC BIBLE

like the earlier rosicrucian brotherhood, explored the study of the jewish cabala, egyptian magic, and the enochian keys of dr. john dee. the cabala is a system of hebrew mysticism which identifies ten sephiroth, or emanations of god in graduated order from pure spirit to the course material world. even the shells or husks (evil spirits) are manifestations of god s power. in jewish belief, god is infinite and therefore beyond description. yahweh, according to the cabalist, is not the name of god but the phonetic pronunciation of the word god spoke at the moment of creation. yhvh, called the divine tetragrammaton or sacred four letter word, represents the elements earth, air, fire, and water. the hebrew god was a god of physical manifestation who appeared to moses in a burning bush and to t

rent aeon, but become aware of future aeons which shall come into being as the universe evolves to ever greater levels of consciousness and man rises to his manifest destiny. the dynamic consciousness the universe is not logical. existence is not logical and life is not logical. how can something come out of nothing? if ever there was nothing there should still be nothing. how can the universe be infinite? yet nothing can exist outside of the universe. how can time be eternal? yet nothing can exist outside of time. how can mass produce consciousness? if ever a man was not conscious he should still be unconscious. the order of the universe suggests the existence of a god but what created god? if energy cannot be created or destroyed then there is a finite amount but what created energy? the

at was to become the sky from the part that was to become the earth. his word is anndarabaal and his seal is: the thirty-sixth name is lugalabdubur destroyer of the gods of tiamat. vanquisher of her hordes. chained kutulu to the abyss. fought azag-thoth with skill. a great defender and a great attacker. his word is agnibaal and his seal is this: the thirty-seventh name is pagalguenna possessor of infinite intelligence, and determines the nature of things not yet made, and of spirits not yet created, and knows the strength of the gods. his word is arrababaal and his seal is this: the thirty-eighth name is lugaldurmah the lord of the lofty places, watcher of the skies and all that travels therein. naught traverses the starry element, but that this power is aware. his word is arataagarbal and

DIABOLUS

st not accomplished that which thou didst threaten to demolish the pact, to demolish time -from the zatsparam, from the dawn and twilight of zoroastrianism r.c. zaehner ahriman is within the ancient persian lands and lore the devil incarnate. known also as arimanius and angra mainyu, this sorcerous daemon was suggested by texts associated with zurvan to be the first born of the god zurvan, who is infinite time and space. his brother, ahura mazda is the christ like figure or opposite god who fought against ahriman for control of the world; it is this very balance which is kept in continual motion by the daeva lord of darkness. the word daeva is actually demon, announcing a path and spiritual aversion to the principles the zoroastrians held in honor. some myths mention that ahriman first saw

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

of magick. some definitions of magic(k) by famous magi -paul f. case "the art of determining the forms and shapes which shall be taken in the outer world by the veil of reality -jollivet-castellot "magic is by no means, as most outsiders imagine, the negation of science. quite the contrary, magic is science, but science with syntheses, almost integral science, its horizons being the absolute, the infinite in unity..in truth magic is the knowledge of the action and combination of the forces of the universe, the study of their conduct, their involution, their evolution -aleister crowley (magick: book four "magick is the science and art of causing change to occur in conformity with will -paul clark "the art of producing desired effects, initiated by changes in consciousness, by directing or a

DION FORTUNE MYSTICAL QABALA

oth these systems, the tarot and the tree, being of immemorial antiquity, their origins lost in the vistas of the ages, there is an enormous mass of symbolic correspondences accumulated around each of them. every practical occultist who has ever worked with the tree has added to this stock of associations, making the symbols live in the astral by means of his operations. the tree and its keys are infinite in their adaptability. mystical qabala page 50 10. the four court-cards of the tarot are called in modern packs, king, queen, knight, and knave; but in the traditional packs they are, according to crowley, arranged and symbolised differently. the king, being a mounted figure, indicating the swift action of the yod of tetragrammaton; the prince of the esoteric tarot is a seated figure, cor

ed with each path is, of course, the work of a lifetime, but the student must learn the key-symbols of each path as the essential preliminary to his studies; he is then able to recognise all other symbolforms as they come his way and assign them to their proper classification. his knowledge will thus develop under two aspects: firstly, the knowledge of the symbolism in its mystical qabala page 63 infinite ramifications; and secondly, the philosophy of the interpretation of that symbolism. once he has mastered a working knowledge of the concepts of esoteric cosmbgony and has the general scheme of symbolism assigned to each sephirah well fixed in his memory, the student is equipped with a card-index system and can commence filing, collecting the material for his files from every imaginable s

rm that is built must in turn be outgrown, lose its mystical qabala page 84 usefulness, and so become a hindrance to evolving life, and therefore the bringerin of dissolution and decay, which lead on to death. the father is the giver of life; but the mother is the giver of death, because her womb is the gate of ingress to matter, and through her life is ensouled in form, and no form can be either infinite or eternal. death is implicit in birth. 7. it is between these two polarising aspects of manifestation-the supernal father and the supernal mother-that the web of life is woven; souls going back and forth between them like a weaver's shuttle. in our individual lives, in our physiological rhythms, and in the history of the rise and rall of nations, we observe the same rhythmic periodicity

hat it assumes different forms on different levels. life is not quite so simple as the uninformed would like to believe. ii 15. the meaning of the hebrew names of the second and third sephiroth are wisdom and understanding, and these are curiously balanced one against the other as if the distinction were of primary importance. wisdom suggests to our minds the idea of accumulated knowledge, of the infinite series of images in the memory; but understanding conveys to us the idea of a penetration into their significance, a power to perceive their essence and interrelation, which is not necessarily implicit in wisdom, taken as intellectual knowledge. thus we get a concept of an extended series, a chain of associated ideas, in relation to chokmah, which at once correlates with the chokmah symbo

escribed by calling them the abstract triangle. 3. all these six higher sephiroth we have considered in detail, and we have seen how the three supernal principles form the basis of manifestation, and the three abstract principles give expression to manifestation. the three higher are latent, and the three lower are potent. if we understand these things, we find we have a system for explaining the infinite diversity of manifestation of the planes of form by reducing them to their primary principles, which renders the relations between them and the mode of their interaction and development clearly comprehensible; which it never has been, and never can be when the attempt is made to reduce all things to terms of form, instead of resolving them into terms of force. 4. the lowest functional uni

DION FORTUNE PSYCHIC SELF DEFENSE

ces. reading of the cases cited in this book, we may well say that there, but for the grace of god, goes any one of us. if i can give in these pages the knowledge which protects, i shall have fulfilled my purpose. part i types of psychic attack chapter i signs of psychic attack if we look at the universe around us we cannot fail to realise that there must be some overruling plan co-ordinating its infinite complexity. if we take into our hands and examine minutely any living thing, however simple, equally must we realise that the ordered diversity of its parts is built up on a determining framework. science has sought in vain for this organising principle; it will never find it on the physical plane, for it is not physical. it is not the inherent nature of 9 of 103 atoms which causes them t

umans to injure their enemies is comparatively small, for they are aliens in a strange land when incarnated in human form, and cannot avail themselves of any of the ordinary human resources of mischief. they are, in fact, singularly defenceless and helpless, and themselves suffer acutely at the hands of society. it is otherwise, however, in their relations with their friends. they seem to have an infinite capacity for inflicting hurt on those who love them. not deliberately or maliciously, but like a child pulling flies to pieces out of idleness, not realising what it is doing. obeying the laws of their own nature, they are destructive to beings of the human evolution. yet what other laws can they obey? for them to submit to our standards is to deny their deepest instincts. the effect they

. it is the method of the new thought school, and its value lies in the harmonising effect it has upon the emotional state and its counteracting of harmful auto-suggestions. the other method, which we will call the invocative, consists in the invocation of external potencies and the employment of formal methods for the focussing of their force. this method has many gradations of complexity and an infinite variety of technique. it ranges from the simplest prayer which calls upon christ with the sign of the cross, to the most elaborate rituals of exorcism performed with bell, book and candle. the essence of the system lies in the attempt to dissect out from the general force of good the particular aspect of energy that is needed, and the use of some symbol to act as the magical vehicle of th

at movement as i have been and never to have crossed its trail at any point. i have crossed so many trails, and seen, i will not deny it, so much that was evil, but this particular evil i have not seen, and i do not believe it exists outside the imagination of people with bees in their bonnets. the true nexus of the occult movement is devotion to a common ideal, but this ideal is approached by an infinite diversity of paths, as many as the breaths of the sons of men. i am sorry for the hypothetical person who has the task of organising the occult movement, for occultists of different schools cannot be induced to co-operate. any technique which differs from that which they are used to is suspect; any unfamiliar contact is black. the great majority of the heads of schools that i have known h

DONALDTYSON CORONZON

name is mercy, and i cry aloud for pardon. let me come and put my head beneath thy feet, that i may serve thee. for if thou commandest me to obedience in the holy names, i cannot swerve therefrom, for their first whispering is greater than the noise of all my temptests. bid me therefore come unto thee upon my hands and knees that i may adore thee, and partake of thy forgiveness. is not thy mercy infinite (here choronzon attempts to seduce the scribe by appealing to his pride. but the scribe refused to be tempted, and commanded the demon to continue with the aethyr. there was again a short delay) choronzon hath no form, because he is the maker of all form; and so rapidly he changeth from one to the other as he may best think fit to seduce those whom he hateth, the servants of the most high

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

as having come to a place remote and far away, where there is neither air to breathe nor water to drink, but where he holds converse with tmu. in answer to his question "how long have i to live"[2, the great god of annu answers- auk er heh en heh aha en heh thou shalt exist for millions of millions of years, a period of millions of years. in the lxxxivth chapter, as given in the same papyrus, the infinite duration of the past and future existence of the soul, as well as its divine nature, is proclaimed by ani in the words- nuk su paut ba-a pu neter ba-a pu heh i am shu [the god] of unformed matter. my soul is god, my soul is eternity.[3] when the deceased identifies himself with shu, he makes the period of his existence coeval with that of the doctrine of eternal life. http//www.sacred-tex

stent god who was one being, who had created man, and who had endowed him with an immortal soul.[2] in fact, de roug amplifies what champollion-figeac (relying upon his brother's information) wrote in 1839 "the egyptian religion is a pure monotheism, which manifested itself externally by a symbolic polytheism"[3] m. pierret adopts the view that the texts show us that the egyptians believed in one infinite and eternal god who was without a second, and he repeats champollion's dictum.[4] but the most recent supporter of the monotheistic theory is dr. brugsch, who has collected a number of striking passages from the texts. from these passages we may select the following- god is one and alone, and none other existeth with him--god is the one, the one who hath made all things--god is a spirit

spirit, a hidden spirit, the spirit of spirits, the great spirit of the egyptians, the divine spirit--god is from the beginning, and he hath been from the beginning, he hath existed from old and was when nothing else had being. he existed when nothing else existed, and what existeth he created after he had come into being, he is the father of beginnings--god is the eternal one, he is eternal and infinite and endureth for ever and aye--god is hidden and no man knoweth his form. no man hath been able to seek out his likeness; he is hidden to gods and men, and he is a mystery unto his creatures. no man knoweth how to know him--his name remaineth hidden; his name is a mystery unto his children. his names are innumerable, they are manifold and none knoweth their number--god is truth and he liv

h the sublime idea of god which he manifests in writings of a later date, it seems that this is due more to his reverence for hereditary tradition than to ignorance. without attempting to decide questions which have presented difficulties to the greatest thinkers among egyptologists, it may safely be said that the egyptian whose mind conceived the existence of an unknown, inscrutable, eternal and infinite god, who was one-whatever the word one may mean here and who himself believed in a future life to be spent in a glorified body in heaven, was not a being whose spiritual needs would be satisfied by a belief in gods who could eat, and drink, love and hate, and fight and grow old and die. he was unable to describe the infinite god, himself being finite, and it is not surprising that he shou

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

yer of the sylphs, after having traced in air their sign with the plume of an eagle. prayer of the sylphs spirit of light! spirit of wisdom! whose breath gives and takes away again the forms of all things! thou, in whose presence the life of being is a shadow which changes, and a vapor which passes away. thou who ascendest the clouds and movest on the wing of the winds. when thou breathes! forth, infinite spaces are peopled! when thou inhalest, all that comes from thee returns to thee! endless movement in eternal stability, be thou eternally blest! we praise thee and bless thee in the changing empire of created light, of shadows, of reflections and of images; and we long unceasingly for thine immutable and imperishable light. let the ray of thy intelligence and the heat of thy love penetra

ke the blood of the earth) to become the sap of plants! we adore and invoke thee! speak to us, ye moving and changeable creatures! speak to us in the great commotions of the sea, and we will tremble before thee. speak to us also in the murmur of the limpid waters, and we will desire thy love. o immensity in which all the rivers of being lose themselves, which ever spring up anew in us! o ocean of infinite perfections! height which beholdeth thee in the depth! depth which breathes thee forth in the height! bring us to the true life through intelligence and love! lead us to immortality through sacrifice, in order that one day we may be found worthy to offer thee water, blood, and tears, for the remission of sins. amen. we exorcise fire by casting in it salt, incense, white resin, camphor, an

dsacred ears hear all; listen to thy children whom thou hast loved from the beginning of the ages; for thy golden, great, and eternal majesty is resplendent above the world and the starry heavens. thou art raised above them o sparkling fire! there thou dost illumine and support thyself by thine own splendor; and there comes forth from thine essence overflowing streams of light which nourish thine infinite spirit. that infinite spirit nourishes all things, and renders this inexhaustible treasure of substance always ready for the generation which fashions it and which receives in itself the forms with which thou hast impregnated it from the beginning. from this spirit those most holy kings who surround thy throne, and who compose thy court, derive their origin. o father universal! only one!

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

dicine to flow like wax. the matter is then augmented with the alchemical spirit of life, and the exaltation of the philosophic earth is accomplished by the natural rectification of its elements. when these processes have been successfully completed, the mystic stone will have passed through three chief stages characterised by different colours, black, white, and red, after which it is capable of infinite multication, and when projected on mercury, it will absolutely transmute it, the resulting gold bearing every test. the base metals made use of must be purified to insure the success of the operation. the process for the manufacture of silver is essentially similar, but the resources of the matter are not carried to so high a degree. according to the commentary on the ancient war of the k

her in situation and degree of glory, just as there are different ranks among men, though they are all of one nature. this description, and all others resembling it (the twelve heavenly worlds of plato, and the heaven of the chinese, for example, can be understood as landmarks serving to denote the heights human intelligence has reached at various times in the attempt to represent the eternal and infinite in precise terms. seventeenth-century mystic jakob boehme recognized the whole deep between the stars, as the heaven of one of the three hierarchies, and placed the other two above it; in the midst of all which, he says, is the son of god; no part of either is farther or nearer to him, yet are the three kingdoms circular about him. the visions of emanuel swedenborg date a century later, a

of hell. its torments are the torments of fleshly cravings, which for want of a physical body cannot be satisfied. people remain after death exactly the same entity as before, and, if in life an individual has been obsessed with strong desires or passions, such obsession still continues, though in the astral plane the satisfaction of these desires or passions is impossible. these torments are of infinite scope, whether it be the confirmed sensualist who suffers them, or more ordinary people who, without being bound to the things of the flesh, have nevertheless allowed the affairs of the world to loom too largely in their lives and are now doomed to regret the small attention they have given to higher matters. avichi is a place of regrets for things done and things undone. its torments are

aism, though it departed radically from orthodox christianity; nor did it partake of the profanation of religious ritual. it was in effect an attempt to derive power from god for the successful control of evil spirits. even in the grimoires and keys of black magic, the operator was constantly reminded that he or she must meditate continually on the undertaking at hand and center every hope in the infinite goodness of the great adonai. the god invoked in black magic was not satan but the jehovah of the jews and the trinity of the christians. the foundation of practical magic was the belief in the power of divine words to compel the obedience of all spirits to those who could pronounce them. such words and names were supposed to invoke or dismiss the denizens of the spirit world, and they, w

ed spirit guide is merely a personification of an individual s unconscious or higher self. in other cases, communications may emanate from an impersonal source of intelligence that establishes a channel by assuming a conventional personality. throughout history, popular religions have found it difficult to establish contact with a more austere impersonal deity, such as the concept of brahman, the infinite, in esoteric hinduism, and have found it convenient to postulate a host of anthropomorphic gods and goddesses, which become a familiar focus for worshipers in societies based on interpersonal relationships. religion requires the spiritualization of emotions, and it is difficult to attach emotions of love or veneration to an impersonal absolute. in christianity, the concepts of god the fat

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

n is healing psychic? tomorrow (spring 1955. where is bridey murphy? tomorrow (spring 1956. pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. the macrocosm the whole universe.from the greek words macros (long) and kosmos (the world).symbolized by a six-pointed star, formed of two triangles. this is the sacred symbol of solomon s seal. it represents the infinite and the absolute.that is, the most simple and complete abridgment of the science of all things. paracelsus stated that all magical figures may be reduced to two: the macrocosm and the microcosm (world in miniature (see also magical diagrams) encyclopedia of occultism& parapsychology. 5th ed. the macrocosm 953 macro-pk term used to denote the effects of psychokinesis (paranormal movements)

james. the flight from reason. london: macdonald, 1971. reprinted as the occult underground. lasalle, ill: open court, 1974. the occult establishment. lasalle, ill: open court, 1975. magical blend magazine new age style publication that embarks on a voyage of discovery. that will take us out of the past and carry us into the future. it charts a course of magic, and sets sail on an excursion into infinite possibilities. its contributors have included many new age authorities. subjects covered have included trance channeling, occult systems, visionary art, and the possibilities of extraterrestrial communication. address: magical blend, p.o. box 600, chico, ca 95927-0600. website: http/ www.magicalblend.com. sources: magical blend magazine. http//www.magicalblend.com. march 23, 2000. magical

o turn into vampires (swawmx) who were accompanied by their children when these died with them. the spirits of children were often supposed to inhabit the bodies of cats and dogs. the burmans were extremely circumspect as to how they spoke and acted towards the inhabitants of the spirit world, as they believed that disrespect or mockery would at once bring down upon them misfortune or disease. an infinite number of guardian spirits were included in the burmese demonological system, and these were chiefly supposed to be brahmanic importations. these dwelt in the houses like the evil nats and were the tutelars of village communities, and even of clans. they were duly propitiated, at which ceremonies rice, beer, and teasalad were offered to them. women were employed as exorcists to drive out

ches (ncsac. it elected rev. john r. white president; sarah harrington, vice-president; mrs. c. w. dennison, secretary; and a mr. smith as treasurer. the second national meeting of the ncsac, held in 1926, adopted a new constitution modeled on that of the nsa and established a loose association of churches, mediums, and healers. it followed the nsa declaration of principles, which affirmed god as infinite intelligence and the possibility of communication with the so-called dead through mediumship. happiness in this life came from obedience to the natural and spiritual laws of the universe, according to the declaration. churches emerged from the auxiliary societies previously established and the group served the african american community into the 1970s. the ncsac had strong competition fro

lations of fraud that had hindered the movement through the last half of the nineteenth century. leading in the formation of the association were former unitarian clergymen harrison d. barrett and james m. peebles and the medium cora l. v. richmond. an initial six-article declaration of principles was adopted. as later amended by additions, nsac s statement affirms the following: 1. we believe in infinite intelligence [i.e, god. 2. we believe that the phenomena of nature, both physical and spiritual, are the expression of infinite intelligence. 3. we affirm that a correct understanding of such expression and living in accordance therewith constitute true religion. 4. we affirm that the existence and personal identity of the individual continue after the change called death. 5. we affirm th

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

wears a wooden bird mask from which a long, sharp beak extends. she is here to take away all those feelings and fears that impede spiritual progress. her bird mask symbolizes her connection with the vulture, which removes carrion, and the eagle, which soars toward the light. i cleanse the shadow side into perfection, she says. further reading bryant, alice, and linda seebach, 1997. opening to the infinite: human multidimensional potential. mill spring, nc: wild flower press. angelucci, orfeo (1912 1993) orfeo angelucci was among the most interesting of the early contactees. unlike many of his contemporaries, he was generally deemed 22 angel of the dark ufo contactee orfeo angelucci (fortean picture library) sincere, even by skeptics who tended to see him as something of a religious visiona

ip, and it flew rapidly away, a violet-colored trail in its wake. see also: abductions by ufos; contactees further reading creighton, gordon, 1974. the humanoids in latin america. in charles bowen, ed. the hu- manoids, 84 129. london: futura publications. ra ra channeled through carla rueckert. ra was not an individual but a group entity, part of the confederation of planets in the service of the infinite creator (rueckert and elkins, 1977. the goal, ra said, was to give instructions to those of planet earth who would seek the instructions for how to produce within themselves the vibration that is more harmonious with the original thought. further reading rueckert, carla, and don elkins, 1977. secrets of the ufos. louisville, ky: l/l research. rainbow city rainbow city was the ancestral, e

FAUST

ust, whose voice rang out to me, who toward me pressed with all thy energy? is it thou who, by my breath surrounded, in all the deeps of being art confounded? a frightened, fleeing, writhing worm? faust am i, o form of flame, to yield to thee in fear? tis i, i m faust, i am thy peer! spirit in the tides of life, in action s storm, up and down i wave, to and fro weave free, birth and the grave, an infinite sea, a varied weaving, a radiant living, thus at time s humming loom it s my hand that prepares the robe ever-living the deity wears. faust thou who dost round the wide world wend, thou busy spirit, how near i feel to thee! spirit thou art like the spirit thou canst comprehend, not me! vanishes. faust [collapsing] not thee! whom then? i, image of the godhead! and not even like to thee! so

ephistopheles you at the end are- what you are. put on your head perukes with a million locks, put on your feet a pair of ell-high socks, you after all will still be- what you are. faust i feel that i have made each treasure of human mind my own in vain, and when at last i sit me down at leisure, no new-born power wells up within my brain. i m not a hair s-breadth more in height nor nearer to the infinite. mephistopheles my good sir, you observe this matter as men these matters always see; but we must manage that much better before life s pleasures from us flee. your hands and feet too- what the devil!your head and seed are yours alone! yet all with which i gaily revel, is it on that account the less my own? if for six stallions i can pay, aren t all their powers added to my store? i am a

ragingly in your head! stay and defy me with your intolerable presence! imprisoned! in irreparable misery! delivered up to evil spirits and to condemning, feelingless mankind! and me, meanwhile, you cradle in insipid diversions, hide from me her increasing wretchedness, and let her, helpless, go to ruin! mephistopheles she s not the first one. faust dog! detestable monster! turn him, thou spirit infinite, turn the worm back into his dog s-form, as at night it often pleased him to trot along before me, to roll in a heap before the feet of the innocent wanderer, and as he fell, to spring upon his shoulders. turn him back into his favourite form, that he may crawl on his belly, before me in the sand, that i may trample him beneath my feet, the outcast- not the first one -woe! woe! that no hu

rn! with poisonous bright flames they re floating hither. stand fast against them and press close together! your strength dies out, your courage is all spent! a strange, voluptuous glow the devils scent. chorus of angels. blossoms ethereal, flamelets empyreal, love now are bearing they, bliss are preparing they, all hearts they sway. words of true charity in ether s clarity, bring hosts in verity infinite day. mephistopheles oh, curses, shame on such an idiot band! upon their heads the satans stand. head over heels fat ones are curving, plunging in hell ass-uppermost. so be your bath as hot as you re deserving! but i ll remain here at my post. fighting the hovering roses. off, will-o -the-wisp! however bright your flake, when caught, you re but a sticky, filthy cake. why flutter thus? away

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

stical scriptures, this is called swagatabheda xliterally a difference within itself. this difference is said to spontaneously arise as a sort of whim of the divine to know itself. in the mystical qabalah, the difference within itself is alluded to by a doctrine that distinguishes the mysterious unknown (ayn) as having two aspects described as faces. one is called vast face, denoting a station of infinite consciousness devoid of differentiation and manifest activity. the other is called small face, denoting a station of finite consciousness encompassing all differentiated, manifest activity. small face is also the immense i-ness of the divine personality endowed with all possible attributes. when this i-ness is turned outward to the creation in the lower worlds, it is stationed in the cons

e immense i-ness of the divine personality endowed with all possible attributes. when this i-ness is turned outward to the creation in the lower worlds, it is stationed in the consciousness that i am all. when this i-ness is turned inward and centered in the upper worlds, it has the exclusive awareness that i am nothing (ayn. in this sense, vast face can be thought of as a cosmic mind in which an infinite number of small face waves 8- f e of ideas can arise from and return to nowhere like a dream, and in which all name and form emanate, manifest, and dissolve. in the qabalah, the lord hvhy is the immense i-ness that knows itself as pure being in the unmanifest supernal realm, and pervades everything from elohim down to the lowest creature in the lower worlds of manifestation. this supreme

in one s consciousness and trigger associations and flashes of perception- 0' the core teachings of any mystical tradition constitute the infrastructure of its worldview, and thereby form the basis and backdrop for its spiritual practices. all mystical worldviews are at once unique and yet identical. since they are open ended, and provide a ladder for the finite human intellect to connect with an infinite ground of pure being that is inherently unfathomable to that intellect, they are usually composed of allegories and allusions transmitted by messiahs, perfect masters, and great sages. like a ladder that is used to climb up to the roof of a house and then as the means to come back down, a mystical worldview is intended to act as a vehicle for the awakening consciousness to ascend through

e aspect of the ayn as the creator, sustainer, and destroyer of the creation is the four letter formula h v h y (vocalized by some as yahweh, and more commonly as jehovah).27 the fall of sefirah knowledge/first into kingdom is also reflected in the duplication of the letter heh h in hvhy. the upper heh h is the latent or unmanifest condition of all mayic (illusory) possibilities in the form of an infinite number of waves of ideas, and the lower heh h is their apparent finite manifestation in matter. most books on qabalah show only what is known as the composite tree of life (see figure 3.9. the composite tree is obtained by superimposing all the working tree paths. this form of the tree is often erroneously thought of as being a workable path in itself. however, as all the sefiroth on the

lect. the three views of messiah are likewise such gradations of perspective, all of which are relatively valid and reflect different spiritual constitutions. the lord of all does appear to sport in human forms. and, the dream of the small face universe is projected and withdrawn through the action of the celestial messiah. and, all name and form are finite illusory manifestations, or shadows, of infinite undifferentiated being. messiahs come as world teachers when righteousness fades, and the message of the absolute unity of existence and the primacy of unconditional love, discrimination, and renunciation as a means to intimately know god becomes obscured by the conditioned impressions of conventional religions. such extraordinary beings remind us in a lively way of our innate divinity an

FOCUS OF LIFE

creation: the sexual infinity. there is no end to the details of my extreme likeness. the more chaotic-the more complete am i. the soul is the ancestral animals. the body their knowledge. this omnivorous soul, how lusty: it would seem to be everlasting in its suicide. these modified sexualities are the index of knowledge; this realized; the dualities do not obstruct with associations that involve infinite complexities and much education. existence is a continuation of self-realization. to create value where there is none. by all desire being one there is no overlapping nor the later necessity of undesiring. complex desire is the further creation of different desire, not the realization of [particular] desire. o zos, thou shall die of extreme youth! death is a disease of fear. all is a back

ization. to create value where there is none. by all desire being one there is no overlapping nor the later necessity of undesiring. complex desire is the further creation of different desire, not the realization of [particular] desire. o zos, thou shall die of extreme youth! death is a disease of fear. all is a backward walking-realized incapacity of volition: to walk towards thyself. with thine infinite self multiplication of associations thou knowest all things. among sentient creatures human birth is highly desirable, man desires emancipation-liberation to his primeval self. remember! didst thou leave the high estate for worse things? man becomes what he relapses into "o zos, though art fallen into..the incarnating ideas of women" cast into demoniacal moulds, human nature is the worst

lief; lived as inseparable, become realization" truth concerns exactitude of belief, not reality. he who has no law is free. in all things there is no necessity. become weary of devising wisdom in morals. many unseemly words have been spoken in self slander, what more painful than that? for in the mud i tread on thee. the path men take from every side is mine. there is nothing more to be said 'i'-infinite space "the soul is the ancestral animals" aphorism ii "morals of shadow, wherein the arcana of zos has no commandments" zos speaks of ikkah: leaving aside all unreal dreams, consider this world as insincere disbelief. lo this day salvation has come. my 'i and self' has agreed in belief. i would ask of thee thy suppressed self. is it not the new thing desired? no man shall follow me. i am

aaos prepared for the death posture and judgement. awaking from the awful wrath-his teeth chattering, his limbs shivering and drenched with a cold perspiration, he allowed the ague to exhaust itself and thought thus "verily, i have nothing to forgive or repent. alas! what fears this i but its own conditions? man will create the faster moving body outside himself-always prefering compulsion to the infinite possibilities of freedom "a os was watching the waters" alas! alas! that which is ornamental reacts its uselessness-the symbol 'i was' the necrologue of love-is utility" then rising from his couch and taking an ecstatic inbreath "again would i die violently and jest at god" the operation having exhausted him he suffered this daydream "the waters became murky, then muddy, and movement bega

correct pronounciation of language, save one" while he was thus meditating, suddenly he was afraid and gave a start. for beside his shadow grew another shadow. and when he looked round, there stood before him an illuminated youth who said "awake aaos, this sorry ruin thou didst cause by thy greater love. all these pleasures were but dreams, which awoke too violently. what is all sexuality but the infinite synonyms of self-love; self created and destroyed? these pleasures now dead, suppressed their own antecedent indulgence by afterthoughts of women. all original thought, once suppressed becomes volcanic" aaos, winking his eye, answered "when asleep, one should procreate in barren soil" at which they both smiled. after they had surveyed each other, aaos arose and left the youth. surmounting

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

od thing, the best that can be seen in the past, the present, 1 ibid, i, pp. 14 ff- 1 ibid, i, pp. 19 ff. i ibid, i, pp. 46 ff. 5 hermes trismegistus and the future, will be in danger of perishing; men will esteem it a burden; and thenceforward this whole of the universe will be despised and no longer cherished, this incomparable work of god, glorious construction, all-good creation made up of an infinite diversity of forms, instrument of the will of god who, without envy, lavishes his favour upon his work, in which is assembled in one all, in a harmonious diversity, all that can be seen which is worthy of reverence, praise and love."1 thus egypt, and its magical religion, becomes identified with the hermetic religion of the world. so we can understand how the content of the hermetic writi

longer regard the world as worthy object of their admiration and reverence. this all, which is a good thing, the best that can be seen in the past, the present and the future, will be in danger of perishing; men will esteem it a burden; and thenceforward they will despise and no longer cherish this whole of the universe, incomparable work of god, glorious construction, good creation made up of an infinite diversity of forms, instrument of the will of god who, without envy, pours forth his favour on all his work, in' ibid, pp. 326 ff. 38 ficino's "pimander" and the "asclepius" which is assembled in one whole, in a harmonious diversity, all that can be seen that is worthy of reverence, praise and love. for darkness will be preferred to light; it will be thought better to die than to live; no

of fixed stars, and the higher spheres beyond these. a striking feature of cabalism is the importance assigned to angels or divine spirits as intermediaries throughout this system, arranged in hierarchies corresponding to the other hierarchies. there are also bad angels, or demons, whose hierarchies correspond to those of their good opposites. the theosophical system of the universe on which the infinite subtleties of cabalist mysticism are based is connected with the scriptures through elaborate mystical interpretations of the words and letters of the hebrew text, particularly the book genesis (on which large parts of the zohar are a commentary. the hebrew alphabet, for the cabalist, contains the name or names of god; it reflects the fundamental spiritual nature of the world and the crea

derivation which pico boldly emphasises when he begins the speech with hermes trismegistus on the great miracle of man. thus, in yoking together magia and cabala, pico was really marrying hermetism to cabalism, a union which, as emphasised earlier in this chapter, pico was the first to bring about from which was to spring a progeny of hermetic-cabalists, composers of works of vast complexity and infinite obscurity as numerous as they are baffling. 1 ibid, pp. 181 ff. 2 ibid, p. 105; in apologia, ibid, pp. 166 ff, 181, etc. 106 pico della mirandola and cabalist magic in the last chapter, it was suggested that the mediaeval magic was reformed and superseded in the renaissance by the new style philosophic magic. there was also a type of mediaeval magic which used names of angels, names of go

ection. and even the impulse towards the breaking down of the old cosmology with heliocentricity may have as the emotional impulse towards the new vision of the sun the hermetic impulse towards the world, interpreted first as magic by ficino, emerging as science in copernicus, reverting to gnostic religiosity in bruno. as we shall see later, bruno's further leap out from his copernicanism into an infinite universe peopled with innumerable worlds certainly had behind it, as its emotional driving power, the hermetic impulse. thus "hermes trismegistus" and the neoplatonism and cabalism associated with him, may have played during his period of glorious ascendance over the mind of western man a strangely important role in the shaping of human destiny. 156 chapter ix (1) theological objections t

FRATER ELIJAH ANGELS OF CHAOS

gel is the thin silver cord of the horizon; demarcation zos-kia. the angels unity with chrnzn is explosion of duality to a continuous transformation. see also appendix vi. subscribing to all of the above can be of great benefit to the magician because it offers him/ her a handle in the formulation/ invocation of the angel, as well as a magnificent channel with which to learn, grow and explore the infinite worlds and beyond. when faced with nothing, one had better well do something! a side note on dangers. any invocations and interaction with the outer-spaces should not be under taken at least until after initial contact with the angel is established. and definitely not in the demonic bindings phase. why is this the case? it seems that the pathways extending through non-existence, also call

er al) 6: be thou hadit, my secret centre, my heart and my tongue. 7: behold it is revealed by aiwass the minister of hoor-paar-kraat. 42: let it be that state of manyhood bound and loathing. so with thy all, thou hast no right but to do thy will. 8: the khabs is in the khu, not the khu in the khabs. 13: i am above you and in you. my ecstasy is yours. my joy is to see your joy. 4: every number is infinite; there is no difference (76/2=38)38: he must teach, but he may make severe the ordeals (76/4=19 prime)19: o azure lidden woman, bend upon them (11*7=(77=(76+1) and (2^2)*19=76 in it's prime factorization (by the fundamental theorem of arithmetic. ii (liber al) 6: i am the flame that burns in every heart of man and in the core of every star. i am life, and the giver of life, yet therefore

becoming another, in the void, for companionship. i do not grasp the physics so do not ask. we (the scarlet brotherhood) use truth to our ends, neither falling into the vices or virtues of the other extremes (hopefully, but amassing know-ledge and truth through it s various filters. the path of the scarlet brother is one of the highest manifestations of the chaos current. a representation of the infinite variety of the one in perpetual flux. she has sought this. now this may sound like a call to arms, but not in the way one may think. we are now approaching horizon even though a handful of gold dust against a crazy wind is scattered hopelessly the grains must be fused into a single ingot -e.e. rehmus i m over here what is this? horizon is the boundary of our reality field in the microcosm

pelessly the grains must be fused into a single ingot -e.e. rehmus i m over here what is this? horizon is the boundary of our reality field in the microcosmic and the interface of universe a and b (existence and non-existence) in the macro-cosmic. the word of horizon is aligned with the word xepher (although there is no affiliation with it s sacred trust. horizon is the word (without sound, as an infinite wailing) of the pandamonaeon. it is here that our temple is built. an infinite plane extending to infinity. the scarlet brother takes leaps toward the horizon, each time extending it s ecstasy. this is why we laugh so much. we hold no truth (even this, which does not have to be, another paradigm if ye will. how does horizon relate to the sun? the sun will rise on the horizon, and the sun

about. the conquering son is our keeper. the will, like a laser, shining through the darkness, guiding us in an interwoven matrix of black-light. our temple is built upon a scarlet desert with the sigil(s) of our angel burned upon the sands. anything we will can manifest here. this is the desert on horizon (this may take our brethren a little work. all is in truth, so thus we accept no truth (but infinite variation. now this is all fine and dandy but what have we just presented here( the bus driver just now intones last stop in the ride free zone. how appropriate) horizon is a paradigm of unity in extension. an artistic creation, a re-creation. we now have the glittering stars, let us coalesce to become as a blazing sun. the horizon is also the birth and death of the moon. this is the cup

FRATER TENEBROUS CULTS OF CTHULHU

horde of mindless and amorphous dancers, and lulled by the thin monotonous piping of a demoniac flute held in nameless paws. 5 whereas yog-sothoth embraces the expanse of infinity, azathoth represents the opposing principle in that he rules at the heart of chaos, the central point of a universe permeated by the influence of yog-sothoth. their relationship could be stated as the reconciliation of infinite expansion and infinite contraction. in physical terms, azathoth manifests as the vast destructive energy inherent in the atomic particle, which is unleashed via nuclear fusion. he is the antithesis of creation, the ultimately negative aspect of elemental fire. magically, his attribution is to passive spirit. subservient to the idiot god is a group referred to as the other gods the amorpho

FREEMASON BLUEBOOK

public funeral service) master: god has been our dwelling place in all generations. before the mountains were brought forth or ever he had formed the earth and the world, even from everlasting to everlasting he is god. he can make us glad even in the days when we are afflicted, for his word appears to his servants and his glory unto their children. chaplin: as the god and father of us all, in his infinite wisdom, has taken our brother to himself, we now commit his body to the grave in the sure confidence that his soul is at rest in that eternal temple where life and maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (68 of 76 [11/22/1999 11:51:56 am] love prevail (the master scatters flower petals on the coffin) let us pray. our god and father, we have thus with loving han

FULLER J F C SECRET WISDOM OF THE QABALAH

to the light, and, as plato said, our knowledge is nothing more than the shadows which play upon its walls. what this mystery is in itself we cannot tell. all we know is that it exists, and ultimately all we know of ourselves is that we exist. if we call this mystery ggod h, then our lives vibrate between the two poles of ggod is h and gi am h; but because the first transcends the reason, as the infinite transcends the finite, the relationship between them can only be expressed in symbols; that is in finite, or rational, terms. if in the place of god we write greality h, gnature h, gunknowable h, or gzero h, it matters not one whit; the equation is just as obscure; for all we have done is to replace a by b, c, d, or e, not knowing what these letters mean. the symbol has changed, but what

state of wonder- that is of love or attraction. so long as this equilibrium lasts- that is so long as faith in the potency of the symbol is overwhelming- contentedness monopolizes the life of man; but directly this faith declines, discontent intervenes, and it is in discontent that must be sought the origins of all world revolutions. why is this so? because the finite can only find succour in the infinite, the potent in the omnipotent, the limited in the unlimited, the mortal in the immortal, the child in the mother. cut away the greater, and the lesser is bereft of hope. it is like a ship drifting on a shoreless sea. she may be well built, well stocked, and bravely manned, yet her destiny is foreordained; having no port to put into, sooner or later she and her crew must sink beneath the w

rument. the result is a moral disintegration- a throwing out of balance, out of focus, out of equilibrium. chaos surrounds us, because the mysteries have been communicated to those unworthy to receive them, and not until the new body is endowed with a new mind will a new soul be born within it. such an equilibrium can alone be established through wonder- a stepping out from the finite towards the infinite, a transmutation of satan into god. secret wisdom of the qabalah page 8 the secrecy of transcendental knowledge transcendental knowledge is knowledge which transcends the intelligence, yet it need not therefore be knowledge which is beyond the focus of the mind. the differential calculus is common knowledge to the mathematician, and yet it is transcendental to the majority of mankind. so

important part in human history. the idea that all knowledge should be divulged and broadcast among the masses is something quite modern. even as late as the seventeenth century, when leibnitz published in the acta eruditorum of leipzig his scheme of differential calculus, he did so in such a way as to hide both the method and object from the uninitiated. newton did the same with his invention of infinite series; and algebra, as far as it was understood by the arabians, was, as a secret, known to and hidden by certain italian mathematicians for three hundred years. the jewish secret doctrines the world is a mystery, and mysteries are dangerous to the uninitiated: here are two facts which would seem to be uncontradictable; for divulgence has invariably led to active discontent, caused by a

r are they souls, nor are they any form that may be seized hold of by any of the senses. know that the palaces are thoughts-seen through curtains. take away the thought, and the palace becomes nothing that the mind can grasp nor the imagination picture! and know, finally, that all the mysteries of the faith lie in this doctrine: that all that exists in the upper world is the light of thought- the infinite. lift the curtain, and all matter appears immaterial! lift another curtain, and the immaterial becomes even more spiritual and sublime! as each succeeding curtain is lifted we are transported to ever-higher planes of sublimity until the highest is reached!22 the curtains are the divisions (abysses) between the superconscious thought of god and the conscious thought of man. the ultimate cu

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

originally she was far beyond the sky and the earth"[24] the same writer quotes the following, also from a hymn of the rig-veda [24] origin and growth of religion, p. 221 "o mitra and varuna, you mount your chariot which, at the dawning of the dawn is golden-colored and has iron poles at the setting of the sun; from thence you see aditi and diti--that is, what is yonder and what is here, what is infinite and what is finite, what is mortal and what is immortal"[25 [25] ibid. aditi is the great she that is, the everlasting. muller refers to the fact that another hindoo poet "speaks of the dawn as the face of aditi; thus indicating that aditi is here not the dawn itself, but something beyond the dawn" this goddess, who is designated as the "oldest" is implored "not only to drive away darknes

s goddess, who is designated as the "oldest" is implored "not only to drive away darkness and enemies that lurk in the dark, but likewise to deliver man from any sin which he may have committed "may aditi by day protect our cattle, may she, who never deceives, protect us from evil" in the egyptian as in the indian and hebrew religions, the two generating principles throughout nature represent the infinite, the holy of holies, the elohim or aleim--the ieue. within the records of the earliest religions of ethiopia or arabia, chaldea, assyria, and babylonia, is revealed the same monad principle in the deity. this monad conception, or dual unity, this god of light and life, or of wisdom and generative force, is the same source whence all mythologies have sprung, and, as has been stated, among

ale divinities that we are told that "the name of the great goddess astarte not unfrequently appears as that of a man" although man had usurped the titles of the female god and had denied her recognition as an active creative agency, still, as nothing could be created without her, she was permitted, as we have seen, to remain as wife or mistress to the reigning monarch, in whom had come to reside infinite wisdom and power. her symbol was an ark, chest, boat, box, or cave. this woman, although dignified by the title "mother of the gods" and even by that of "queen of heaven" is utterly without power. not only is it plain that the titles and attributes of female gods have been appropriated by males, but it is also true that the more ancient deities, which are now known to have been female, ha

dage to it, constituted the god-idea of mankind for at least four thousand years; and, instead of being confined to the earlier ages of that period, we shall presently see that phallic worship had not disappeared, under christianity, as late and even later than the sixteenth century. such has been the result of the ascendancy gained by the grosser elements in human nature: the highest idea of the infinite passion symbolized by the organs of generation, while the principal rites connected with its worship are scenes of debauchery and self-abasement. at the present time it is by no means difficult to trace the growth of the god-idea. first, as we have seen, a system of pure nature-worship appeared under the symbol of a mother and child. in process of time this particular form of worship was

emale was figured with a beard to denote that within her were embraced the masculine powers, embodied a conception of universal womanhood and the deity widely different from that entertained in the later ages of greece, at a time when venus the courtesan represented all the powers and capacities of woman considered worthy of deification. to such an extent, in later ages, have all our ideas of the infinite become masculinized that in extant history little except occasional hints is to be found of the fact that during numberless ages of human existence the supreme creator was worshipped as female. one has only to study the greek character to anticipate the manner in which any subject pertaining to women would be treated by that arrogant and conceited race; and, as until recently most of our

GILBERT THE MAGICAL MASON

ull is extended,andfromthelightofthis brightness thejustshall receive fourhundredworldsofjoy and reward in the existence to come. within his skull exist daily thirteen thousand myriads of worlds; all draw their existence fromhim-andbyhimare upheld.fromthatheaddistilleth adew,and fromthatdewwhich floweth downuponthe worlds are thedeadraisedupin the lives and worlds to come.'thegodofthe kabalah is 'infinite existence: he cannot be defined asthe'assemblage of lives, nor is he truly'thetotality of his attributes. yet without deeming all lives to beofhim,and his attributes to be universal, he cannot be known by man. he existed before he caused the emanations of his essence to be demonstrated, hewasbefore allthatexistsis,before all lives onourplane, or the plane above, or the world ofpurespirits

e world (2) that all we perceive or know of is formed on the sephirotic type (3)thathuman souls were pre-existent in an upper world before the origin of this present world (4) that human souls before incarnation dwell now in an upper hall, where the decision is made as to what body each soul shall enter (5)thatevery soul after earth lives must at length be so purified as to be reabsorbed into the infinite (6)thattwo lives are taught by many rabbis, to be necessary for all to pass; and that if failure result in the second life, a third life is passed linked with a stronger soul who draws the sinner upward into purity (7) that when all the pre-existent souls have arrived at perfection, the fallen angels are also raised, and all lives are merged into the deity by the kiss of love from the mou

ntroversy of nominalismversusrealism; does anything exist except in name? is there any substratum below the name of anything? need we postulate any such basis? all is spirit, says the kabalah, and this is eternal, uncreated; intellectual and sentient on our plane; inhering are life and motion; it is self255 existing, with successive waves of action and passivity. this spirit is the true deity, or infinite being, the ain suph, the cause of all causes, and of all effects. all emanates from that, and is in that. the universe is an immanent offspring of the divine, which is manifested in a million forms of differentiation.theuniverse is yet distinct from god, even as an effect106themagicalmasonis distinct from a cause; yet it is not apart from deity, it is not a transient effect, it is immanen

nts out its creator. kether, the crown! but where is the crown unless on the kingdom, which is malkuth: god is crowned by his works, he is revealed in human thought. thus that which is above, is like that which is below. kether is in malkuth, and the idea of kether is the malkuth of human intelligence. god creates the soul of man, and the human soul evolves the existence of god.parturit homo deum.infinite justice equilibrated by infinite goodness, and infinite goodness sustained and inspired by justice, form the ideal of the beauty which we call the splendour of god, the shekinah, the zohar, the light of the glory, the tiphereth. it is in the midst of the sun of human intelligence, that the incommunicable nameihvh,the tetragrammaton, is written; the name which is never read, but is spelled

and the immortality of being. without faith, science perishes in the abyss of scepticism, and does not dare to affirm that even existence exists; it would thenbutobserve uncertain events, and would no longer rely on the evidence of the senses: it would no longer perceive existence,butonly beings, and no longer dare to create synthesis, because analysis had been evaded. is matter to us capable of infinite subdivision? is it percept255 ible by its nature, or by an accidental circumstance?ifmatter have no sensible being, it can have nor corporeal existence. what then becomes of the distinction between matter and spirit?thething we call soul, is it an immaterial substance, or an attribute of matter? confusion alone would exist, all would be doubt, and abyss; life would be a dream, and silence

GILBERT THE SORCERER AND HIS APPRENTICE

k and scourge. symbols.of mercy and severity, in, his hands; behind him are isis and nephthys, the goddesses()f nature and perfection, and before him are the four genii ofthedead, upon the lotus flower, the emblem of the metempsychosis.thusthe whole of the symbols upon the pillers.represerit the advance and purification of the soul, and its uniting with osiris the redeemer inthatgolden dawn of an infinite light, wherein the. soul is transfigured, knows all and can do all,forithasbecomejoined unto eternal god in the veritable 'khabs-am pekht konx qm pax lightinextension'[from a manuscript transcriptbyw.e.h. humphreysrgncthiseauton) dated march1900.)7.the tarotto enter, within the limits of this short treatise, upon any long inquiry into the history of cards is utterly out of the question; a

without which life is impossible; also the male and female principles which pervade all nature; and we get the letter vau, which is the union of the two, completing the triangle, and making the divine sign. but the second he is the term of transition, the passing from one world to another. the plant grows and flowers, but concealed within the flower lies the seed wherein is the potentiality of an infinite series of plants of the same kind. that seed is the second he. the metaphor may be carried as far as we please, to any manifestation of life, either spiritual, psychic, or material, and the analogy is found to be perfect. there must be the triangle- the two opposing forces, active and passive, energising and receptiveand the third which unites them, and the term of transition. the figure

icating a few out of their many interpretations, with one or two examples, to show how the great glyphs are written on the face of objective nature for those who have the eyestosee. beginning at the very beginning with the first postulate with which i started in my introductory lecture'theuniversal all, we have to see how this conception was represented in symbol.itis clearly undifferentiated and infinite. imagine yourself alone in such a state- the world, the sun, the whole starry vault of the sky gone; you can picture it only as a hollow174thesorcererandhis apprentioesphere, aay other form would imply differentiation; also, considering yourselfasapointofconsciousness in the midst of the void, straight lines of infinite length might be drawn from you in every direction -allbeing infinite

world, the sun, the whole starry vault of the sky gone; you can picture it only as a hollow174thesorcererandhis apprentioesphere, aay other form would imply differentiation; also, considering yourselfasapointofconsciousness in the midst of the void, straight lines of infinite length might be drawn from you in every direction -allbeing infinite, all are equal, therefore you are in the centre of.an infinite sphere.this,on the flat, can only be represented by a circle. the inside of which is blank because undifferentiated. the bounding circle forming a good symbol of infiniteduration becauseithasno point at which you cansa.yitbegins or ends (fig. 1).thecontents, so to say;ofthis infinite sphere, are what is calledinsanscritmulaprakriti, or..the. root of matter, homogeneousworld-stuff..so soon

the despair of mathematicians, is usually symbolised bythegreek letter 1t -initself a meaningless symbol,butto those who know that it is really a corruption of the hebrew letteri'1which symbolisesthefemale or receptive principle,itat once becomes fullofmeaning; and we see that thegreat1tproblem,as it iscalled.orsquaringthecircle, will only be accomplished when. the finite is re-absorbed into the infinite.itis to be noticed also, that this symbol (fig. 3) is the alchemical symbol for salt, which signifiestheunion of two natures, a correspondence which will beofuse to us later on in this course.theenergising and vitalising principle is fitly symbolised by fire, whose nature ever aspiring is represented by the vertical straight line, and these twoform-thecrossinthe-circle (fig. 4, which ther

GLOBAL FREEMASONRY

he origins of the universe and living things is a story replete with myths totally contrary to the facts of creation revealed in holy books. many of which departured from the orthodox view. the most central tenet of israel's faith had been the proclamation that "our god is one" but kabbalah asserted that while god exists in highest form as a totally ineffable unity called by kabbalah ein sof, the infinite this unknowable singularity had necessarily emanated into a great number of divine forms: a plurality of gods. these the kabbalist called sefiroth, the vessels or faces of god. the manner by which god descended from incomprehensible unity into plurality was a mystery to which kabbalists devoted a great deal of meditation and speculation. obviously, this multifaceted god image admits to ac

y covered by water.91 another article in the magazine mimar sinan claims that the first living cells, and those that multiplied from them, were conscious, formed a plan and implemented it: the beginning of life on earth happened when a single cell came to be. this single cell immediately began to move and, under a vital and truly rebellious impulse, divided in two and continued along this path of infinite division. but these separated cells perceive no purpose to their wandering and, as if fearing this wandering and under a powerful instinctive drive of self-preservation, these separated cells co-operate among themselves, come together and work in a total democratic harmony and self-sacrifice in the creation of those organs critical for life.92 but, contrary to what is asserted in this quo

GNOSTIC HANDBOOK

an be found in hindu, buddhist, platonic, christian and mystical cosmology, it is found throughout literature from myth and legend to the visions of dante" the plan and structure of the world, which, through the middle ages and down to the late eighteenth century most educated men were to accept without question- the conception of the universe as a" great chain of being, composed of an immense or infinite number of links ranging in hierarchical order from the meagerest kinds of existents. through every possible grade up to the ens perfectissimum" great chain of being, arthur lovejoy. modern mans vision of reality can be seen like those locked into plato's cave, he perceives only shadows and presumes these to be real. this is far more dangerous than we admit, for if we limit our reality to

e arrive at what is known as a "tesseract. this cannot be illustrated as it exists in four dimensions, all we can see is its reflection as a cube inside a cube. theoretically, however, we know it exists! giving some consideration to this tale we may begin to hypothesise about various planes, dimensions, worlds or orders of existence. if we project our cube into higher dimensions, we can create an infinite progression until we reach some final point of conclusion. in the ancient traditions this has been known for a long time, and while the number of levels or planes may vary depending on the esoteric tradition, the model- the great chain of being remains remarkably the same. in the words of arthur lovejoy, author of "the great chain of being "it (the great chain of being, has been the domin

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

we arrive at what is known as a tesseract. this cannot be illustrated as it exists in four dimensions, all we can see is its reflection as a cube inside a cube. theoretically, however, we know it exists! giving some consideration to this tale we may begin to hypothesise about various planes, dimensions, worlds or orders of existence. if we project our cube into higher dimensions, we can create an infinite progression until we reach some final point of conclusion. if we combine this understanding with our refraction model we can come to see that there must be multiple levels of existence. in the ancient traditions this has been known for a long time, and depending on the esoteric tradition, the number of these planes is either four or seven. worlds and planes the gnostic tradition tends to

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

hine eyes behold all, and thy pure and holy ears hear all, help us thy children, whom thou hast loved since before the birth of the ages time! thy majesty golden, vast and eternal, shineth above the heaven of stars! above them art thou exalted. o thou flashing fire, there thou illuminateth all things with thine insupportable glory, whence flow the ceaseless streams of splendor which nourish thine infinite spirit. this infinite spirit nourisheth all, and maketh that inexhaustable treasure of generation which ever encompasseth thee- replete with the numberless forms wherewith thou hast filled it from the beginning. from this spirit arise those most holy kings, who are around thy throne and who compose thy court. o universal father, one and alone! father alike of immortals and of mortals. tho

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

he earth, to become the sap of plants. we adore thee and we invoke thee! speak thou unto us, thy mobile and changeful creatures, in the great tempests of the sea, and we shall tremble before thee. speak unto us also in the murmur of limpid waters, and we shall desire thy love. o vastness! wherein all the rivers of being seek to lose themselves- which renew themselves ever in thee. o thou ocean of infinite perfection! o height which reflectest thyself in the depth! o depth which exhalest into the height! lead us into the true life, through intelligence, through love! lead us into immortality through sacrifice, that we may be found worthy to offer unto thee, the water, the blood, and the tears, for the remission of sins! amen. give the practicus sign repeat the qabalistic cross. note: the le

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

nt http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:59 am thou unto us, thy mobile and changeful creatures, in the great tempests, and we shall tremble before thee. speak to us also in the murmer of the limpid waters, and we shall desire thy love. o vastness! wherein all the rivers of being seek to lose themselves which renew themselves ever in thee! o thou ocean of infinite perfection! o height which reflectest thyself in the depth! o depth which exhalest into the height! lead us unto the true life through intelligence, through love! lead us into immortality through sacrifice, that we may be found worthy to offer one day unto thee, the water, the blood and the tears, for the remission of sins! amen. the prayer of the salamanders or fire spirits. immortal, et

h thine eyes behold all and thy pure and holy ears hear all help us, thy children, whom thou hast loved since the birth of the ages of time! thy majesty, golden, vast and eternal, shineth above the heaven of stars. above them art thou exalted. o thou flashing fire, there thou illuminatest all things with thine insupportable glory, whence flow the ceaseless streams of splendour which nourish thine infinite spirit. this infinite spirit nourishest all and maketh that inexhausible treasure of generation which ever encompasseth thee replete with the mumberless forms wherewith thou hast filled it from the beginning. from this spirit arise those most holy kings who are around thy throne, and who compose thy court. o universal father, one and alone! father alike of immortals and mortals. thou hast

GOLDEN DAWN RITUALS G

o governeth the works of (name of the element, to guide me in the pathway and furthermore to direct 5 thine angel (trace the letters in the air while vibrating the appropriate angelic name) to watch over my footstep therein. may the ruler of (name of the element, the powerful prince (trace the letters in the air while vibrating the appropriate name of the prince, by the gracious permission of the infinite supreme, increase and strengthen the hidden force and occult virtue of this (name of the implement, that i may be enabled with it to perform those magical operations for which it has been fashioned for which purpose i now perform this mystic rite of consecration in the divine presence of (trace the letters in the air while vibrating the appropriate divine name. step 11 lay aside the lotus

GOLDEN DAWN RITUALS U1

body. the nephesch is the real, actual body of which the material body is only the result through the action of the ruach, which by aid of the nephesch, formeth the material body by the rays of the ruach, which do not ordinarily proceed beyond the limits of the physical body. that is to say, in the ordinary man, the rays of the ruach rarely penetrate into the sphere of sensation. shining through infinite worlds and darting its rays through the confines of space in this sphere of sensation, is placed a faculty even as a light is placed within a lantern. this is, in a certain sense, placed in the appeture of the upper part of the ruach where it acts on the rays from hmkj and hnyb which govern the reason- tud. this faculty can be thrown downward into the 6 ruach, and thence, can radiate into

GOLDEN DAWN RITUALS U3

e macrocosmos. selecting not many, but one symbol, and that balanced and with its correlatives, then sendeth he a thought-ray from his spiritual consciousness, illuminated by his higher will, directly unto the part of his sphere of sensation which is consonant with the symbol employed. there, as in a mirror, doth he perceive its properties as reflected from the macrocosmos, shining forth into the infinite abyss of the heavens. thence can he follow the ray of reflection therefrom, and while concentrating his united consciousness at that point of his sphere of sensation, can receive the direct reflection of the ray from the macrocosmos. thus, receiving the direct ray as then reflected into his thought, he can unite himself with the ray of his thought so as to make one continuous ray from the

GOLDEN DAWN RITUALS Z1

e light: all these are in the knowledge of tho-oth. the particular exordium at the ending of the light: at the limits of the night: tho-oth stood before the unborn ones of time! then was formulated the universe: then came forth the gods thereof: the aeons of the bornless beyond: then was the voice vibrated: then was the name declared. at the threshold of the entrance, between the universe and the infinite, in the sign of the enterer, stood tho-oth, as before him were the aeons proclaimed. in breath did he vibrate them: in symbols did he record them: for betwixt the light and the darkness did he stand. this is complete explanation of the symbolism of, and the formulae contained in the 0=0 grade of neophyte of the order of the golden dawn "enterer of the threshold" is the name of the 0=0 gra

he shining forth of the light through the veil, and the translation of the three supernals to the outer order, which is represented by the red calvary cross and the white triangle upon the altar. thus, the station of hierophant's throne fitly represents the rising of the sun of life and light upon our order. the robe of scarlet represents the flaming energy of the divine light, shining forth into infinite worlds. upon the left breast is a white cross to represent purification unto the light, and this cross may be one of the following forms: in which case it alludes either to the cross of six squares of trapt or to the cross of the rivers. the cross of the elements, to represent the descent of the divine and angelic forces into the pyramid symbol. 7 a cross of the elements, symbolising thei

GOLDEN DAWN RITUALS Z3

presentment of him which the natural man can grasp at all. neither is it just to say that the higher soul is one with god, seeing that the part is by no means the whole, nor can the whole be accurately and sufficiently described as an assemblage of parts. let not the reverence for the god of thyself cause thee, by a misconception, to lose thy reverence for the gods who live forever, the aeons of infinite years. herein is a great error and one which may, in its ultimatum bring about the fall of the genius, a sin which entails none the less terrible consequences because it is a sign of the higher plane where the choice is not between good and evil, but between the higher and lower forms of good. therefore, the mystic circumambulation in the path of darkness is led by the kerux with the symb

GOLDEN DAWN RITUALS ZAM13

s remember that it is by our wounds that we are healed. it is by the wounds on our bosom and the wounds of yehashuah, the sacrificing of the lower unto the higher that we are justified. for it is not the actual blood upon the cross that renews us and glorifies us, but rather it is the life force that we as rosicrucians devote to the great work, and our triumphant and glorious return home unto the infinite light of the supernals" second adept "let us this day renew ourselves unto the light, for if we cling unto the ruach, then we have the fruits of the ruach which end in the endless grade. if amoun wishes to come after me, he must deny his very self, take up his cross and follow in my steps. whosoever loves his life will lose it, but whosoever loses his life for my sake, will preserve it. w

hing, in thee i am self and exist in thy self from nothing. live thou within me and bring me unto the self which is in thee. we desire the attainment and knowledge of our higher and divine genius, the summon bonum, true wisdom, perfect happiness. thou who dwellest in the boundless light in whom only is being and who alone can say i am, beginner of movement, life in all things. thou who filled the infinite universe with thy essence, thou art glorified forever and ever. amen (all rise) all "iao" third adept "let the divine light descend (perform the s.i.r.p. or watchtower) third adept (faces east and vibrates the divine names and kings of each of the watchtowers saying "we invoke ye angels and kings of the watchtowers. be here now and partake of this ceremony of the rosea rubea et aurea cruc

s into the light. i have entered the invisible, i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of life, triumphant over death. there is no part of me not of the gods. i am the preparer of the pathway, the rescuer unto the light. i am rising higher and higher, i am passing beyond the light of the sun. i pass through the abyss of duality into the infinite reconciliation of unity. i stand in the center of the darkest of 9 light. this is the lord of the gods, this is the lord of the universe, this is he whom the winds fear, this is he who having made voice by his commandment is lord of all things, king, ruler and helper (each adept spends a few minutes in silence) chief adept "out of the darkness, let the light arise. iao. let the divine lig

GOLDEN DAWN RITUALS ZAM14

divine rest and an utter cessation from strife" step 7 trace l hexagram with the sigil in center. step 8 "term of all that liveth, whose name is death and inscrutable, be thou favorable unto us in thine hour. and unto him/her, from whose mortal eyes the veil of physical life hath fallen, grant that there may be the accomplishment of his/her true will. should_(his/her name_ will to absorb into the infinite, or to be united with his/her chosen and preferred, or to be in contemplation, or to be at peace, or to achieve the labor and heroism of incarnation on this planet or another, or in any star, or aught else, unto_(his/her name_ may there be granted the accomplishment of his/her true will" step 9 go to the altar, and visualize the deceased at the east facing west. step 10 "i invoke thee by

GOLDEN DAWN RITUALS ZAM19

th understands and obeys it. chapter xi now, whatsoever hath been said in the fama, through hatred of impostors, against the transmutation of metals and the supreme medicine of the world, we desire to be so understood, that this so great gift of god we do in no manner set at naught, but as it bringeth not always with it the knowledge of nature, while this knowledge bringeth forth both that and an infinite number of other natural miracles, it is right that we be rather earnest to attain to the knowledge of philosophy, nor tempt excellent wits to the tincture of metals sooner than to the observation of nature. he must need be insatiable to whom neither poverty, disease, nor danger can any longer reach, who, as one raised above all men, hath rule over that which doth anguish, afflict, and pai

GOLDEN DAWN RITUALS ZAM20

is in god the vast one" step 19 pass to the north. project the astral form to the throne of the hierophant in the east, and facing your body, say "the voice of my higher self said unto me 'let me enter the path of light, peradventure i may be prepared to dwell there. i am the only being in this glory of the ineffable. from the divine brilliance came i forth ere my birth, from the splendor of the infinite light" step 20 open your eyes to the angelic kerux, your higher genius. return to your body. circumambulate with a, while drawing down the divine brilliance into the vortex, having formulated an angel torch-bearer who lights and leads the way saying "i am osiris, the sun veiled by night, united to the higher by purification perfected through suffering, and glorified through trial. i have

refore, in the name of the motionless heart, i pass on unto that great altar whereon is sacrificed the body of my higher genius" step 24 pass to the cauldron on the altar. stand east of altar, facing west, and as you read, place the four elements of rose, wine, bread and salt, and incense from the censer, into the burning cauldron. say "o ynda, thou mighty and secret soul that is my link with the infinite spirit, i beseech thee in the name of hyha and in the tremendous name of strength through sacrifice hwchy, hcwhy, that thou manifest in me. manifest thou unto me, i beseech thee my angel, for thy assistance in the great work so that i, even i, may go forward from that lower selfhood which is in me, unto that highest selfhood which is in god the vast one. manifest thyself unto me, in me, a

GOLDEN DAWN RITUALS ZAM21

is magus of earth north, nephthys magus of air east, aroueris (note: if there are less than the required number of adepts, perform the s.i.r.h. first, then form the god shells (all god forms perform the following invocation, one at a time, in the following order) 1. horus 2. isis 3. nephthys 4. aroueris (chief adept performs the middle pillar silently behind altar of the universe uniting with the infinite light while this process is taking place "come thou forth i say, come thou forth in the name of the mighty and terrible one, elohim gibor, and may thy mighty archangel kamael, thy angels seraphim, defend with all the force, power and might of geburah, and make all spirits subject unto me. entrust me with the power to invoke thy forces on command in the defense of this order, my loved ones

ll loyal subjects of the golden dawn in the outer and all those deemed helpless by a merciful adept of light (all adepts step out of the god forms and form a line behind chief adept at the altar of the universe) 1. chief adept 2. magus of fire 3. magus of water 4. third adept 5. fourth adept 6. all others 7. second adept all "i am frater/soror_ of the r.r. et a.c, loyal adept and subject unto the infinite mercy and power of light (cuts self "in the name of the vast and mighty one, in the name of all the gods who symbolically stand guard around this temple and order, in the name of elohim gibor, the mighty and terrible one, i shed this blood as a symbol of the blood that must not be shed by those who would interpose against my will and service to divine light (returns to position (when all

GOLDEN DAWN RITUALS ZAM5

hen you feel the power of the names filling you with the force of, recite the following prayer of the salamanders "holy art thou lord of fire wherein thou hast shown forth the throne of thy glory. twabx hwhy, leader of armies is thy holy name. o, thou flashing fire, thou illuminatest all things. with thy insupportable effulgence, whence 5 flow the ceaseless dream of splendor, which nourisheth thy infinite spirit. help us, thy children, whom thou hast loved since the birth of the ages of time. amen" part 4 step 1 hold the lotus wand by the h band. continue to visualize the previous three spheres and superimposed kerubic symbols. now bring the divine light down from above and formulate a brilliant marine blue ball of light covering the genital area, including the hips and buttocks as well as

GOLDEN DAWN RITUALS ZAM7

invocation of thoth 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 at the ending of the night: at the limits of the light: tho-oth stood before the unborn ones of time! then was formulated the universe: then came forth the gods thereof: the aeons of the bornless beyond: then was the voice vibrated: then was the name declared. at the threshold of the entrance, between the universe and the infinite, in the sign of the enterer, stood tho-oth, as before him were the aeons proclaimed. in breath did he vibrate them: in symbols did he record them: for betwixt the light and the darkness did he stand. the god form of thoth 3 "procol oh procol, este profani. barlasti ompala. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. i invo

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

computing years of 360 days (tun, periods of 20 tuns (known as katun, and periods of 20 katuns (known as bactun. there were also 8000-tun periods (pictun) and 160,000-tun periods (calabtun) to mop up even larger calculations.25 all this should make clear that although the maya believed themselves to be living in one great cycle that would surely come to a violent end they also knew that time was infinite and that it proceeded with its mysterious revolutions regardless of individual lives or civilizations. as thompson summed up in his great study on the subject: in the maya scheme the road over which time had marched stretched into a past so distant that the mind of man cannot comprehend its remoteness. yet the maya undauntedly retrod that road seeking its starting point. a fresh view, lea

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

e, using the number values only of words contained in the code book itself: that is, in secret cipher of the ufonauts 31 32 allen h. greenfield secret cipher of the ufonauts 33 the book of the law, one quickly finds that the word jesus, or j-e-s-u-s or 16-25- 5-17-5 or 16+25+5+17+5, gives a total of 68 once again. therefore orthon= 68= jesus, according to the book of the law. because there are an infinite number of numbers and many combinations of letters, words and phrases, obviously -and this is an old criticism of both simple numerology and qabala by stretching until one finds something that correlates to a preconceived notion, one can, if persistent, find just about anything. the difference here is that, by confining myself to the contents of the short book from which the cipher is der

orthodox to take, consider the rank and relative position in the a:.a. structure of charles stansfeld jones, or frater achad. in 1903 aleister crowley wrote his essay berashith in which he affirmed: i assert the absoluteness of the qabalistic zero and concluded that all things happened by chance. against the assertion of the absoluteness of the qabalistic zero, and crowley s chance we affirm the infinite plenum of all perfection which fills the qabalistic void. there is the fact that i am just as much a.c. s magical child, in fulfillment in a very real sense of liber legis, as ever i was. i can t get away from that, any more than he could, whether either of us liked it or not. the proofs are overwhelming. we are dealing with a full-size world-mystery and a real fight between the black and

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

he surrounding circumference in the microcosm is called the "aura" while in the macrocosm it is called the "magical universe" a well-known axiom of occultism is that the aura of man is a magical mirror of the universe. in enochian magick, your aura is your personal replica of the magical universe. 18 man is like a circle whose center is nowhere (microscopic) and whose circumference is everywhere (infinite. enochian magick represents this center by the god hadit. the circumference is represented by the goddess nuit. 19 the five elements "the earth is an element, and whatever is produced from it. so is the water and all produced there from. so then that is an element which produces. andan element is a mother, and there are four of them, air, eire, water, earth. from there four matrices every

yourself, and so on. one way to understand the magical universe is to consider it as one half of a monad. the other half of this manad is consciousness. because a monad is defined as a single indivisible unit, consciousness can never actually be separated from the universe. imagine consciousness as a geometric point whose extension is zero. imagine the universe as a circle whose circumference is infinite.together the point within the circle symbolizes man within the magical universe. crowley called the infinitely large circle nuit. the egyptian goddess of the night sky nuit (or nut) personified infinite space as well as the concept of objectivity. he called the infinitely small point hadil. the chaldean god 22 hadit (or had) personified pure consciousness as well as the concept of subject

ly qualities. hold up your pantacle before you and say, khr kaosgn-kiiidao (keh-har kah-oh-seg-en-keh-hee-dah-oh) the wheel is the diamond of the earth. step 5. know your pantacle to be fully charged with the forces of the senior of earth. step 6. end chis invocation with an appropriate banishing ritual. 116 aiq bkr the nature of every number is a thing peculiar to itself, a thing inscrutable and infinite, a thing inexpressible, even i f we could understand it. in other words, a number is a soul, in the proper sense of the terco, an unique and necessary element in the totality of existente. aleister crowley, liber 777 appendix b the method of aiq bkr or 'the qabalah of nine chambers' is often used to reduce large numbers to a single number from 1 to 9. to use this method, add up the indivi

aethyrs. if you can wear your robe and 160 conduct each operation in your magical temple, so much the better. step 1. sit comfortably with spine erect. keep your feet together. keep your hands together. step 2. concentrate on your spinal column. begin at the base of your spine and "feel" each vertebra upward one at a time. step 3. imagine your brain to be a yoni, the womb of isis, a receptacle of infinite space. imagine your spine to be a l ingam, the phal lus of osiris, a receptacle of infini te energy. step 4. concentrate to the brink of samadhi. be conscious of both brain and spine. imagine a hunger of one for the other. imagine this hunger to be increasing. continue to increase this tension as long as you can. step 5. imagine a current of light about the width of a fine hair, the color

simply take mental note of it and continue into the aethyr. the three governors of this region are: ronoamb roh-noh-ah-meh-beh onizimp ohnee- zodee-em-peh zaxanin zod-ahtz-ah-neeen the aethyr of tor contains the labor that sustains the world. it generates the raw energy needed to perpetuate the lower planes by converting spirit (energy) directly into matter. you should be able to feel the almost infinite energy that charges the atmosphere here. a successful experience in tor should allow you to understand the qabalistic equation of stability= change. you will see for yourself that stable energy and fluctuating expressions of that energy are two aspects of the same 2 212 thing. how this idea presents itself to you will vary, but the meaning of stability=change should be dear to you. the nu

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

rom two trees on the seashore, which the gods endowed with breath and perfect life. they have therefore no immediate connexion with giants. in the ases we see a superior and successful second product, in contrast with the first half-bungled giant affair. on the giants an undue proportion of inert matter had been expended; in the ases body and soul attained a perfect equilibrium, and together with infinite strength and beauty was evolved an informing and creative mind. to men belongs a less full, yet a fair, measure of both qualities, while dwarfs, as the end of creation, form the antithesis to giants, for mind in them outweighs the puny body. our heldenbuch on the contrary makes the dwarfs come into being first, the giants next, and men last of all. as the giants originated in the ice of s

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

doorway to light and knowledge. it is the entrance from the chamber to the lodge, and, in the first degree initiation, is guarded by the guardian of the temple, while any other entrance to the lodge is guarded by the secretary or deputy master. the threshold should never be crossed after or between convocations or lectures. it represents the passage from darkness to light, and from finite life to infinite life. the temple the word is derived from the latin tempos.time. to us, the true temple of which we hope to be masters is the body of man, finding its counterpart in the universe, which is the temple of god. the term temple is applied to our buildings, devoted to the worship of god and god's laws, wherein are chambers for study, work, and meditation. because of the sacredness of such stud

k and worship. these, too, are explained hereinafter. the "east" the "east" of the lodge is the first point on the horizon, and, therefore, the most important point of direction in the lodge to all rosicrucians. it was in the east that man first saw the "symbol of life" and knew, by what he saw, that cod's laws were mechanically and mathematically perfect. the diurnal rising of the sun, with such infinite exactness, after a period of transition from ebbing life at the west, to its dismal darkness of the north, likewise teaches man that life is continuous and immortal, rising again and again in the east, the south, and the west. in the east is the new life begun. from the east comes forth the glory of god "which is of god" therefore, in our lodges, the east is the point in which all fratres

eatments.the technique whereby the fingers are placed upon the patient's back close to the spine is called the system of "rosicrucian contact treatment. this is because the one who is giving the treatment has to be in actual physical contact with the patient. cosmic.used both as a noun and adjective to mean the universe as a harmonious relation of all natural and spiritual laws. it is the divine, infinite intelligence of the supreme being permeating everything. it is not a place, but a state or condition of order and regulation. the cosmic is the totality of the laws and phenomena which manifests in man and nature.the forces, energies, and powers which account for the finite and infinite worlds. it is therefore a unity; the particulars which man experiences are but expressions. cosmic cons

nce is registered and may be contacted through proper attunement with this universal mind. the supreme mind is not a collection of individual intelligences. no sum of tilings alone could equal the universal mind, because it is also potential with that which is as yet without discernible nature or form. the universal mind as an intelligence permeates every cell of our being and is accessible as an infinite wisdom. however, the cosmic mind does not contain within it all the particular details of human knowledge and experience, but is an exalted form of evaluation. dreams.the visual imagery experienced during sleep, dreams represent one of the most extraordinary mysteries of life. everyone dreams throughout the different stages of sleep, but not everyone remembers their dreams. modern researc

[176] parts of the world, but there is absolute unity in this one idea of god, the supreme intelligence, the divine mind. in ancient rituals we find this as part of the rosicrucian pledge:"man is god and son of god, and there is no other god but man. but this has a mystical meaning and is not to be taken literally. the rosicrucian concept of god is essentially a universal mind, intelligence, and infinite power. the concept is not dogmatic. the rosicrucians expound the principle that god is wholly a subjective experience and thus a personal interpretation. consequendy the rosicrucian refers to the god of my heart. gravitation.in the earliest monographs of the lower degrees of our work as given in america many years ago, the statement was made many times that the force of gravitation is not

HAMIL THE ROSICRUCIAN SEER

it isalwaysas a passing reference and never in detail. many details indeed have still proved elusive. to ellie howelowemuch, not least an endless fascination with the stranger areas of the history of ideas to which he introduced me. to r. a. gilbertlowenot only his contribution on the hockley mss, but also his many useful suggestions when various lines of research dried up. michael cox has shown infinite patience during the long gestation period of this work, for which i am very grateful. for their assistance with many enquiries on details of hockley's life i would like to thank:drcharles rondle; mr a. g. davies; miss sheila kertesz, archivist of the sir john cass foundation; mr martin hayes, local history librarian, croydon public libraries; mrj.w. pavey,registrar of the institute of cha

HEAVEN HELL

f osiris, who in later times became the god of the resurrection, and it is quite clear that the deceased believed that his reunion with his ancestors and family could be brought about without the help of any god, simply by the recital of the chapter "millions of times with never-ending regularity" the repetition of the whole chapter was unnecessary, for if a man recited the words of the rubric an infinite number of times he would not only be able to rejoin his relatives, but also to regain in the other world possession of all the property of every kind which he had enjoyed on this earth. the rubric had, in fact, so far back as b.c. 2600, become a traditional magical formula of a most powerful character, and it must have been composed at the time when the abode of the blessed was supposed t

HEKAS

rd, to the emphasis placed upon the preservation of old practices. the forms utilised by the sabbatic cultus in the practice of it's craft, the ritual choreography and geometry, the myths, the ritual instruments and so on and so on. are based upon a number of principles which govern function. principles which, although definable, are highly subtle in essence, being universal in their application, infinite in their means of application via their modification in accordance with the diversity of context, and which are the very letters and numbers which constitute the witches' alphabet and thus the grammar of the arte entire. in the various recensions offered to us as accounts of traditional craft practices there is often great emphasis placed upon the antiquity of the spell/rite/technique, et

HELENA BLAVATSKY NIGHTMARE TALES

the rig-veda* but the god had denied male heirs to his worshipper, and this made the king veryunhappy* it is only much later in the orthodox pantheon and the symbolical polytheism of thebrahmans that varuna became poseidon or neptune- which he is now. in the vedas he isthe most ancient of the gods, identical with ouranos of the greek, that is to say apersonification of the celestial space and the infinite gods, the creator and ruler of heaven andearth, the king, the father and the master of the world, of gods and of men. hesiod's uranusand the greek zeus are one. nightmare talesthe blue lotus21 "alas" he wailed, every morning while performing his puja to the lesser gods "alas! what avails it to be thegreatest king on earth when god denies me an heir of my blood. when i am dead and placed o

ltar of the gods* others call him rishika and call king ambarisha, harischandra, the famous sovereign whowas a paragon of all the virtues. the virtuous father refused at first point-blank, but the gentle sunahsepha offered himself of his own accord,and thus addressed his father "of what importance is the life of one man, when it can save that of manyothers. this god is a great god and his pity is infinite; but he is also a very jealous god and his wrath isswift and vengeful. varuna is the lord of terror, and death is obedient to his command. his spirit will notfor ever strive with one who is disobedient to him. he will repent him that he has created man, and then willburn alive a hundred thousand lakhs* of innocent people(*a lakh is a measure of 100,000, whether men orpieces of money be in

, and now rapidly sinking toward herend; my niece- the sweet flower of nature's fairest work- dishonoured, in a den of infamy; the littlechildren dead of a contagious disease in an orphanage; my last surviving nephew at sea, no one knew where.a whole house, a home of love and peace, scattered; and i, left alone, a witness of this world of death, ofdesolation and dishonour. the news filled me with infinite despair, and i sank helpless before the wholesale,dire disaster, which rose before me all at once. the shock proved too much, and i fainted. the last thing iheard before entirely losing my consciousness was a remark of the burgmeister "had you, before leavingkioto, telegraphed to the city authorities of your whereabouts, and of your intention of coming home to takecharge of your young rel

uld be guilty ofthe blackest ingratitude were you now to render useless this sacrifice. when you shall havereplaced the chords upon your violin, and these chords a portion of my own self, under yourtouch it will acquire the power of that accursed sorcerer, all the magic voices of paganini'sinstrument. you will find therein my voice, my sighs and groans, my song of welcome, theprayerful sobs of my infinite and sorrowful sympathy, my love for you. and now, my franz,fear nobody! take your instrument with you, and dog the steps of him who filled our liveswith bitterness and despair. appear in every arena, where, hitherto, he has reignedwithout a rival, and bravely throw the gauntlet of defiance in his face. o franz! then onlywilt thou hear with what a magic power the full notes of unselfish lo

HELENA BLAVATSKY THE KEY TO THEOSOPHY

rahma-vidya, divine knowledge. q. what was the object of this system? a. first of all to inculcate certain great moral truths upon its disciples, and all those who were "lovers of the truth" hence the motto adopted by the theosophical society "there is no religion higher than truth" eclectic theosophy was divided under three heads: 1. belief in one absolute, incomprehensible and supreme deity, or infinite essence, which is the root of all nature, and of all that is, visible and invisible. 2. belief in man's eternal immortal nature, because, being a radiation of the universal soul, it is of an identical essence with it. 3. theurgy, or "divine work" or producing a work of gods; from theoi "gods" and ergein "to work" the term is very old, but, as it belongs to the vocabulary of the mysteries

chemical processes. is this so? a. i think not. nor is there any lexicographer capable of explaining, whether to himself or others, how superhuman knowledge can be attained by physical or chemical processes. had webster said "by metaphysical and alchemical processes" the definition would be approximately correct: as it is, it is absurd. ancient theosophists claimed, and so do the modern, that the infinite cannot be known by the finite-i.e, sensed by the finite self-but that the divine essence could be communicated to the higher spiritual self in a state of ecstasy. this condition can hardly be attained, like hypnotism, by "physical and chemical means" q. what is your explanation of it? a. real ecstasy was defined by plotinus as "the liberation of the mind from its finite consciousness, bec

nite-i.e, sensed by the finite self-but that the divine essence could be communicated to the higher spiritual self in a state of ecstasy. this condition can hardly be attained, like hypnotism, by "physical and chemical means" q. what is your explanation of it? a. real ecstasy was defined by plotinus as "the liberation of the mind from its finite consciousness, becoming one and identified with the infinite" this is the highest condition, says professor wilder, but not one of permanent duration, and it is reached only by the very, very few. it is, indeed, identical with that state which is known in india as samadhi. the latter is practiced by the yogis, who facilitate it physically by the greatest abstinence in food and drink, and mentally by an incessant endeavor to purify and elevate the m

of this doctrine and of so many others theosophy alone can eradicate -ooo- the common origin of man q. how? a. simply by demonstrating on logical, philosophical, metaphysical, and even scientific grounds that (a) all men have spiritually and physically the same origin, which is the fundamental teaching of theosophy (b) as mankind is essentially of one and the same essence, and that essence is one-infinite, uncreate, and eternal, whether we call it god or nature-nothing, therefore, can affect one nation or one man without affecting all other nations and all other men. this is as certain and as obvious as that a stone thrown into a pond will, sooner or later, set in motion every single drop of water therein. q. but this is not the teaching of christ, but rather a pantheistic notion. a. that

cosmic and anthropomorphic god, who is but the gigantic shadow of man, and not of man at his best, either. the god of theology, we say-and prove it-is a bundle of contradictions and a logical impossibility. therefore, we will have nothing to do with him. q. state your reasons, if you please. a. they are many, and cannot all receive attention. but here are a few. this god is called by his devotees infinite and absolute, is he not? q. i believe he is. a. then, if infinite-i.e, limitless-and especially if absolute, how can he have a form, and be a creator of anything? form implies limitation, and a beginning as well as an end; and, in order to create, a being must think and plan. how can the absolute be supposed to think-i.e, to have any relation whatever to that which is limited, finite, and

HINE P OVEN READY CHAOS

as far as magick is concerned, the willed entry into intense altered states can be divided into two poles of physiological gnosis- inhibitory states, and excitatory states. the former includes physically passive techniques such as meditation, yoga, scrying, contemplation and sensory deprivation while the latter includes chanting, drumming, dance, emotional and sexual arousal. 17 oven-ready chaos infinite diversity, infinite combination as i said earlier, one of the characteristics of the chaos magick approach is the diversity of systems of magick that practitioners can choose to hop between, rather than just sticking to one particular one. there are, naturally, many different approaches to using systems within the chaos corpus, and i ll examine some of them here. d.i.y in other words, cre

(it took ages on the computer) below. unlike the traditional pentagram, which has a pentagon shape in its centre, this one repeats the petal formation. so when i draw it (and they re a bugger to draw in the air at first, i visualise the outer petals spinning clockwise, and the inner petals spinning anti-clockwise (no particular reason why, and the whole figure becoming a 3-d tunnel, twisting into infinite space. pretty, eh? the first time we tried them out was, appropriately enough, in a ritual invocation of eris, and they seemed to work very well. they don t keep things out, they tend to draw energies in. you can also use them in astral projection (or in chaospeak, virtual magick) to gate through, and i ve had them turning up spontaenously in dreams as astral doorways. to seal them, i rev

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

. 59 60 the letters 95 285 uxbridge road, w. 23 november 1900 285 uxbridge road 20 december 1900 61 285 uxbridge road 12 february 1901 i have copied the part of rotalo which i had overlooked, and now send it to you to have another try at it. to omit this was like the play of hamlet with the part of hamlet omitted. so far as it appears to me to be the real thing and for those who can master it, of infinite value. i have not done so as yet, having only slightly considered it as i copied it. i caught a desperate cold last sunday. on monday morning i went out again and in afternoon was caught again in a storm of sleet. on tuesday i found bronchitis coming on and i have not been out since. the inhaler did some good, but i was so ill, it was not sufficient and i took a special medicine i have fo

HP LOVECRAFT A DARK LORE

rtually level with the altar-stone but at a considerable distance from it. one figure, he said, seemed to be raising its hands above its head at rhythmic intervals; and as sawyer mentioned the circumstance the crowd seemed to hear a faint, half-musical sound from the distance, as if a loud chant were accompanying the gestures. the weird silhouette on that remote peak must have been a spectacle of infinite grotesqueness and impressiveness, but no observer was in a mood for aesthetic appreciation 'i guess he's sayin' the spell' whispered wheeler as he snatched back the telescope. the whippoorwills were piping wildly, and in a singularly curious irregular rhythm quite unlike that of the visible ritual. suddenly the sunshine seemed to lessen without the intervention of any discernible cloud. i

luence call up a nebulous pageantry in his mind. he saw processions of robed, hooded figures whose outlines were not human, and looked on endless leagues of desert lined with carved, sky-reaching monoliths. he saw towers and walls in nighted depths under the sea, and vortices of space where wisps of black mist floated before thin shimmerings of cold purple haze. and beyond all else he glimpsed an infinite gulf of darkness, where solid and semisolid forms were known only by their windy stirrings, and cloudy patterns of force seemed to superimpose order on chaos and hold forth a key to all the paradoxes and arcana of the worlds we know. then all at once the spell was broken by an access of gnawing, indeterminate panic fear. blake choked and turned away from the stone, conscious of some forml

ly mangled, chewed, and clawed. the excited countryside immediately connected the horror with the haunted martense mansion, though the localities were over three miles apart. the troopers were more skeptical; including the mansion only casually in their investigations, and dropping it altogether when they found it thoroughly deserted. country and village people, however i canvassed the place with infinite care; overturning everything in the house, sounding ponds and brooks, beating down bushes, and ransacking the nearby forests. all was in vain; the death that had come had left no trace save destruction itself. by the second day of the search the affair was fully treated by the newspapers, whose reporters overran tempest mountain. they described it in much detail, and with many interviews

per. falling plaster, rickety staircases, and such fragments of battered furniture as still remained. the dust and cobwebs added their touch of the fearful; and brave indeed was the boy who would voluntarily ascend the ladder to the attic, a vast raftered length lighted only by small blinking windows in the gable ends, and filled with a massed wreckage of chests, chairs, and spinning-wheels which infinite years of deposit had shrouded and festooned into monstrous and hellish shapes. but after all, the attic was not the most terrible part of the house. it was the dank, humid cellar which somehow exerted the strongest repulsion on us, even though it was wholly above ground on the street side, with only a thin door and window-pierced brick wall to separate it from the busy sidewalk. we scarce

method from the essential saltes of humane dust, a philosopher may, without any criminal necromancy, call up the shape of any dead ancestour from the dust whereinto his bodie has been incinerated' it was near the docks along the southerly part of the town street, however, that the worst things were muttered about joseph curwen. sailors are superstitious folk; and the seasoned salts who manned the infinite rum, slave, and molasses sloops, the rakish privateers, and the great brigs of the browns, crawfords, and tillinghasts, all made strange furtive signs of protection when they saw the slim, deceptively young-looking figure with its yellow hair and slight stoop entering the curwen warehouse in doubloon street or talking with captains and supercargoes on the long quay where the curwen ships

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

edifice; but there were at least two exceptions. of these latter, one was too badly weathered to disclose what had been on the jutting eminence, while the other still bore a fantastic conical monument carved out of the solid rock and roughly resembling such things as the well-known snake tomb in the ancient valley of petra. flying inland from the mountains, we discovered that the city was not of infinite width, even though its length along the foothills seemed endless. after about thirty miles the grotesque stone buildings began to thin out, and in ten more miles we came to an unbroken waste virtually without signs of sentient artifice. the course of the river beyond the city seemed marked by a broad, depressed line, while the land assumed a somewhat greater ruggedness, seeming to slope s

did see- for the mists were indeed all too maliguly thinned- was something altogether different, and immeasurably more hideous and detestable. it was the utter, objective embodiment of the fantastic novelist s "thing that should not be; and its nearest comprehensible analogue is a vast, onrushing subway train as one sees it from a station platform- the great black front looming colossally out of infinite subterranean distance, constellated with strangely colored lights and filling the prodigious burrow as a piston fills a cylinder. but we were not on a station platform. we were on the track ahead as the nightmare, plastic column of fetid black iridescence oozed tightly onward through its fifteen-foot sinus, gathering unholy speed and driving before it a spiral, rethickening cloud of the p

HP LOVECRAFT COOL AIR

ow for air, i heard the landlady's heavy footsteps above me. dr. mu oz i had never heard, save for certain sounds as of some gasoline-driven mechanism; since his step was soft and gentle. i wondered for a moment what the strange affliction of this man might be, and whether his obstinate refusal of outside aid were not the result of a rather baseless eccentricity. there is, i reflected tritely, an infinite deal of pathos in the state of an eminent person who has come down in the world. i might never have known dr. mu oz had it not been for the heart attack that suddenly seized me one forenoon as i sat writing in my room. physicians had told me of the danger of those spells, and i knew there was no time to be lost; so remembering what the landlady had said about the invalid's help of the inj

HP LOVECRAFT FROM BEYOND

ntasm. during the interval that tillinghast was long silent i fancied myself in some vast incredible temple of long-dead gods; some vague edifice of innumerable black stone columns reaching up from a floor of damp slabs to a cloudy height beyond the range of my vision. the picture was very vivid for a while, but gradually gave way to a more horrible conception; that of utter, absolute solitude in infinite, sightless, soundless space. there seemed to a void, and nothing more, and i felt a childish fear which prompted me to draw from my hip pocket the revolver i carried after dark since the night i was held up in east providence. then from the farthermost regions of remoteness, the sound softly glided into existence. it was infinitely faint, subtly vibrant, and unmistakably musi-cal, but hel

HP LOVECRAFT HERBERT WEST REANIMATOR

authorities, and was debarred from future experiments by no less a dignitary than the dean of the medical school himself- the learned and benevolent dr. allan halsey, whose work in behalf of the stricken is recalled by every old resident of arkham. i had always been exceptionally tolerant of west s pursuits, and we frequently discussed his theories, whose ramifications and corollaries were almost infinite. holding with haeckel that all life is a chemical and physical process, and that the so-called "soul" is a myth, my friend believed that artificial reanimation of the dead can depend only on the condition of the tissues; and that unless actual decomposition has set in, a corpse fully equipped with organs may with suitable measures be set going again in the peculiar fashion known as life

HP LOVECRAFT THE LURKING FEAR

bly mangled, chewed, and clawed. the excited oountryside immediately connected the horror with the haunted martense mansion, though the localities were over three miles apart. the troopers were more skeptical; including the mansion only casually in their investigations, and dropping it altogether when they found it thoroughly deserted. country and vrnage people, however i canvassed the place with infinite care; overturning everything in the house, sounding ponds and brooks, beating down bushes, and ransacking the nearby forests. all was in vain; the death that had come had left no trace save destruction itself. by the second day of the search the affair was fully treated by the newspapers, whose reporters overran tempest mountain. they described it in much detail, and with many interviews

HP LOVECRAFT THE PICTURE IN THE HOUSE

her arm's on the other side o' the meat block" as the man mumbled on in his shocking ecstasy the expression on his hairy, spectacled face became indescribable, but his voice sank rather than mounted. my own sensations can scarcely be recorded. all the terror i had dimly felt before rushed upon me actively and vividly, and i knew that i loathed the ancient and abhorrent creature so near me with an infinite intensity. his madness, or at least his partial perversion, seemed beyond dispute. he was almost whispering now, with a huskiness more terrible than a scream, and i trembled as i listened "as i says 'tis queer haow picters sets ye thinkin. d'ye know, young sir, i'm right sot on this un here. arter i got the book off eb i uster look at it a lot, especial when i'd heerd passon clark rant o'

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

isturbing element hardly to she classified or accounted for. at first i decided that it was the queer other-worldly quality of the art which made me uneasy. all other art objects i had ever seen either belonged to some known racial or national stream, or else were consciously modernistic defiances of every recognized stream. this tiara was neither. it clearly belonged to some settled technique of infinite maturity and perfection, yet that technique was utterly remote from any- eastern or western, ancient or modern- which i had ever heard of or seen exemplified. it was as if the workmanship were that of another planet. however, i soon saw that my uneasiness had a second and perhaps equally potent source residing in the pictorial and mathematical suggestion of the strange designs. the patter

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

g fancy supplied. he had wished to find the enchanted regions of his boyhood dreams, where galleys sail up the river oukranos past the gilded spires of thran, and elephant caravans tramp through perfumed jungles in kied, beyond forgotten palaces with veined ivory columns that sleep lovely and unbroken under the moon. now, intoxicated with wider visions, he scarcely knew what he sought thoughts of infinite and blasphemous daring rose in his mind, and he knew he would face the dreaded guide without fear, asking monstrous and terrible things of him. all at once the pageant of impressions seemed to achieve a vague kind of stabilization. there were great masses of towering stone, carven into alien and incomprehensible designs and disposed according to the laws of: some unknown, inverse geometry

hristopher's house in the hills beyond arkham; yet at that same moment, which was also somehow in the earthly year of 1928, a vague shadow not less randolph carter was sitting on a pedestal among the ancient ones m earth's transdimensional extension, here, too, was a third randolph carter, in the unknown and formless cosmic abyss beyond the ultimate gate. and elsewhere, in a chaos of scenes whose infinite multiplicity and monstrous diversity brought him close to the brink of madness, were a limitless confusion of beings which he knew were as much himself as the local manifestation now beyond the ultimate gate. there were carters in settings belonging to every known and suspected age of earth's history, and to remoter ages of earthly entity transcending knowledge, suspicion, and credibility

beyond the reach of an earthly mind. all descended lines of beings of the finite dimensions, continued the waves, and all stages of growth in each one of these beings, are merely manifestations of one archetypal and eternal being in the space outside dimensions. each local being- son, father, grandfather, and so on- and each stage of individual being- infant, child, boy, man- is merely one of the infinite phases of that same archetypal and eternal being, caused by a variation in the angle of the consciousness-plane which cuts it. randolph carter at all ages; randolph carter and all his ancestors, both human and pre-human, terrestrial and preterrestrial; all these were only phases of one ultimate, eternal "carter" outside space and time- phantom projections differentiated only by the angle

INITIATION INTO HERMETICS

d there is the sun, yellow like gold and on the left side we see the moon, silvery-white, expressing plus and minus in the macro- and microcosm, the electrical and magnetical fluids. above the lotus flower, creation has been symbolized by a ball, in the interior of which are represented the procreative positive and negative forces which stand for the creating act of the universe. the eternal, the infinite, the boundless, and the uncreated have been expressed symbolically by the word aum and the dark purple to black color. initiation i theory the great secret of the tetragrammaton or the quabbalistical yod-he-vau-he device: that which is above is also that which is below (hermes trismegistus) 1. about the elements everything that has been created, the macrocosm as well as the microcosm, con

imary source is the most etheric and subtle, and the more you pull it to you, the more dense, material and hot it will become. you are bound to feel the heat on your body during this exercise. the more compressed and accumulated the element is condensed in the room, the stronger the heat will grow. you should actually have the sensation of being in a baking oven. now dissolve the element into the infinite by your willpower and imagination. repeat the same procedure for the air element, drawing it out of the ball-shaped universe down to you from all directions, filling and condensing your room with it. performing this exercise correctly, you ought to have the sensation of floating in an endless ocean of air, free from any gravity and attractive power. in a room filled in just the described

eathing to the blood. if you have achieved a certain skill in doing so, execute the same operation by breathing through the lungs and pores as you did in the accumulation of vital power, but with the difference that you inhale the colored ether and fill your whole body with it instead of with the vital power. in performing this exercise you have to retain the feeling of being united to the entire infinite space. you have to be as it were completely secluded from the world. it is necessary to become acquainted with this unusual state of mind. in any case you ought to avoid losing consciousness and falling asleep. supposing that you do feel tired, break off the exercise immediately and choose another time when you are more fit. after some successful exercises in the whole-body pore-breathing

IRISH WITCHCRAFT AND DEMONOLOGY

ms and trumpets, sometimes of other curious musique with heavenly voyces, then fearful screeches, and such outcries that the neighbours near cannot sleepe. priests have adventured to be there, but have been cruelly beaten for their paynes, and carryed away they knew not how, some two miles and some four miles. moreover were seen in the like manner, after they appear to the view of the neighbours, infinite number of armed men on foote as well as on horseback. one thing more [i.e. something supernatural] by mrs. mary burke with twelve servants yes in the house, and never one hurt, onley they must dance with them every night; they say, mrs. mary come away, p. 95 telling her she must be wyfe to the inchanted earl of desmond. uppon a mannour of my lord bishoppe of lymerick, loughill, hath been

ISIS UNVEILED

surtjy dissolve in the fiery or ethereal elements" tbe word 'eternal' by which our theologians interpret the words 'for ever and ever' does not exist in tbe hebrew language, either as a word or meaning. there is no' hebrew word which propeiiy expresses eternity; chvf, tnilam, according to le clerc, only imports a time whose beginning or end is not known* while showing that this word does not mean infinite duration, and tbat in the old testament the word forever only signifies a long time. arch- bishop tillotson has completely perverted its sense with respect to tbe idea of bell-torments. according to bis doctrine, when sodom and gomorrah aie said to be su fering 'eternal fire' we must understand it (xdy in tbe sense of tbat fire "not being extinguished till both cities were entirdy consume

s a long time. arch- bishop tillotson has completely perverted its sense with respect to tbe idea of bell-torments. according to bis doctrine, when sodom and gomorrah aie said to be su fering 'eternal fire' we must understand it (xdy in tbe sense of tbat fire "not being extinguished till both cities were entirdy consumed" but, as to hell-fire the words must be understood in tbe strictest sense of infinite duration. such is tbe decree of tbe learned divine. for tbe duration of the punishment of tbe wicked must be proportionate to the eternal happiness of the righteous. so be s^rs "these (speaking of tbe wicked "sballgoaway its koxatm airnnon into eternal punishment; but tbe ri^teous ds w^ otwvuif into life eternal* tbe reverend t. swinden' commenting on tbe speculations of bis predecessors

ous audience, that we can the more readily appreciate the honest and just remark by the editor, in the introduction to the eutuinian and bacchie my$unea, who says "it is ignorance which leads to profanation. men ridicule what they do not properiy understand. the undercurrent of this world is set toward one goal; and inside of human credulity call it human weakness, if you please is a power almost infinite, a holy faith capable of apprehending the supremest truths of all existence" if that abstract sentiment called christian charity prevailed in the church, we should be well content to leave all this unsaid. we have no quarrel with christians whose faitb is sincere and whose practice coin- cides with their profession. but with an arrogant, dogmatic, and dis- honest clergy we have nothing to

ious godhead, the gnostic quinternion, typifying the five spiritual, but intelligible substances, personal virtues or beings externa] to the unknown godhead, llua is pre-eminently a kabalistic idea. it is still mote buddhistic, llie earliest system of the buddhistic philohophy which preceded by far gautama-buddha is based upon the uncreated substance of the 'unknown/ the adi-bvddha^ this eternal, infinite monad possesses, as proper to its own essence, five acts of wisdom. prom these, by five separate acts of dhy&na, emanated five dhyaiubuddluu: these, like adi-bvddjia, are quiescent in their system (passive. neitho- adi, nor any of the five dkydni-bvddjuu, were ever incarnated, but seven of their emanations became avatars, i. e, were incarnated on this earth. 362. ireaaeui: agaiiiml hertti

l expect to have its religious ^stem even understood let alone appreciated. the profoundest and most transcendental speculations of the ancient metaphysicians of india and other countries are all based on that great buddhistic and brfthmanical principle underlying the whole of their religious meta- physics ulueion of the senses. everything that is finite is illusion, all that which is eternal and infinite is reality. form, color, that whjch we bear and feel, or see with our mortal eyes, exists only so far as it can be conveyed to each of us through our senses. the universe for a man bom blind does not exist in either form or color, but it exists in its priva- hon (in the aristotelean sense, and is a reality for the spiritual senses 354. irenaeus: afaitul htntitm, i, izit, 4. digitizecoy go

JASMUHEEN THE FOOD OF GODS

nd delta field and all life, all intellect, all action, operates and exists, within the quantum field which is an aspect of akasa. akasa is cosmic ideation, spirit, the alpha of being. at the other end of the scale, the lowest aspect of akasa, is astral light, cosmic substance, matter, the omega of being. akasa is the first born, the living fire, the deity pervading all things. in dimension it is infinite, and is differentiated from space and time in that it is the material cause of sound. this is an aspect of akasa called aditi in sanskrit, a higher principle than astral light. this is the melodious heaven of sound, the abode of the chinese deity kwan-yin, whose name means divine voice. this voice is a synonym of the word, speech as an expression of divine nutrition: the madonna frequency

leness, the patron of useful and elegant arts. artemis. mistress of animals and all wild untamed things, symbolizes female independence, healing goddess, values solitude. demeter. ancient greek mother goddess of persephone. giver of fruitfulness and abundance. blesses us with coming joy, abundant life and hope. other goddesses who have made an impact through time are. kwan yin. chinese goddess of infinite mercy and compassion. said t0 be born from buddha s tears for the suffering of the world. protects women and children and works with the healers of the world. mother mary. the creator goddess known as stella maris and associated with heaven and sea. mary reminds us to be gentle and compassionate to our selves and to all others. divine nutrition: the madonna frequency& the food of gods wit

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

a, carrying faces seen and snatched away, and obliterating voices which change into echoes life, at its very best, 16 the rosicrucians. ought to be the stoicism of the spectator, who feels that he has come here somehow, though for what purpose he knows not; and he is rather amused as at a comedy in life, than engaged in it as in a business. even perpetual youth, and life prolonged, with pleasures infinite, even the fancied ever-during life, would, to the deeply thinking man who had risen, as it were, over life, and to that strangely gifted being who has in himself the power of self-perpetuation (like the wandering jew, seem vain. man can be conceived as tiring of the sun tiring of consciousness even. what an expression is that, forgotten by death! the only being through whom the scythe of

juncts or insignia are referred, and which are symbolised by them, all these monuments, or bodied meanings, testify to the deification of fire. what may mean that tower of babel and its impious raising, when it sought, even past and over the clouds, to the tower, tor, or tau of babel. 91 imply a daring sign? what portent was that betrayal of a knowledge not for man, that surmise forbidden save in infinite humility, and in the whispered impartment of the further and seemingly more impossible, and still more greatly mystical, meanings? in utter abnegation of self alone shall the mystery of fire be conceived. of what was this tower of belus, or the fire, to be the monument? when it soared, as a pharos, on. the rock of the traditionary ages, to defy time in its commitment to form of the unpron

bued with the oriental mysticism and transcendental religious views. the inextricable difficulties, says he, attending the vulgar notion of material substances, concerning which we know this only, that we know nothing, induced many of the wisest among the ancients, and some of the most enlightened among the moderns, to believe that the whole creation was rather an energy than a work, by which the infinite being, who is present at all times and in all places, exhibits to the minds of his creatures a set of perceptions, like a wonderful picture or piece of music, always varied, yet always uniform; so that all bodies and their qualities exist, indeed, to every wise and useful purpose, but exist only as far as they are perceived a theory no less pious than sublime, and as different from any pr

due wholly to the invisible operation of the sun and moon, and silver is referable to the whitening or bleaching lucidity of the moon; that gold is produced quicker or slower according to the faster or slower operations of nature; that it vivifies and vegetates, bears bright seed and multiplies, germinating as fructifying in the matrix, or the laboratories of the earth; that gold is produced with infinite pains, as it were, by these chcmic operations of nature, very slowly under certain circumstances, but very rapidly under other more favourable, more powerful conditions; that it is possible for the adept 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 expedi

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 him. this is the hinge-point of the natural and the supernatural, upon which the two wings of the worlds real and unreal revolve. the starry heavens, through whose astrological cross-work complications (as in a map) all these infinite effects are produced, and on whose (for, taking gravitation away, they are the same) floor of lights, or cope or dome of signs or letters, all the past, present, and future has been written by the finger of god (although to man they are ever rearranging, can be read by the competent as fate. natural and supernatural, though one is only the reversed side of the other, as darkness is only t

JESSUP MK THE CASE FOR THE UFO

a solid body, but very small mass. for example, its movement through the air would be wavelike, and would not envolve translation of the medium any more than the spot of the searchlight would require movement of the cloud which enabled the beam to attain visibility. in moving, this island would simply "freeze" on the advancing edge and "thaw" on the trailing edge. in this way it could have almost infinite velocity, and also acceleration, just as the spot of the searchlight. in this manner it would appear to be free of mass, and actually it would be free of mass, because only the force beam would move, not the air. yet in resisting the impingement of a bird, a plane, or perhaps a meteor, it would have mass, and a very destructive mass at that. a pilot flying a plane into such a body would h

as one living entity. this war-weary, heartsick and bedraggled planet is not alone--it is just one cell in a multicellular unit. galacticly speaking let us revive from the sedative idea fostered by both science and religion that man, homo sapiens, of here and now, of the united states and today, is the final, glorious, end-point in the work of an omnipotent and benevolent creator, all alone in an infinite universe. it cannot be true and in our honest hearts all of us know that it is not so. it is nice to have company. eh? draga? were i to be granted one more word, that word would be truth. i am interested in true knowledge, for its own sake. it is my philosophy that science and religion should have at least one thing in common: the untiring, unceasing, unwavering quest of unbiased, undisto

K AMBER THE BASICS OF MAGICK

illowing up around you into a cushiony, soft, cloud of energy..and you are resting completely upon this cloud..and you are safe..as you breathe in and out, let your thoughts just come and go..relaxing more and more..and the cloud of energy now lifts you up into the air and carries your down into your own inner world..down between the boundaries of time and space..to a place of timeless beauty and infinite possibilites..floating down now, going deeper and deeper,leaving the outer world and its concerns far behind, as you drift and float on this beautiful cloud..going further and further..down below you is a rock, a giant rock..and the cloud gently and effortlessly lands upon the rock and you step off it, as the cloud swirls back into a mist and disappears for now. stand upon this rock now

cloud..going further and further..down below you is a rock, a giant rock..and the cloud gently and effortlessly lands upon the rock and you step off it, as the cloud swirls back into a mist and disappears for now. stand upon this rock now, and feel the strength of it under your feet..and as you turn around, you look out upon a great river..flowing as far as you can see..seeming to come from some infinite place..and disappearing into an infinite place,,a flowing,endless river of energy..this is the river of all life waters..all of life draws upon the lifeforce that moves through its steaming currents..look closely at the water..what color is it? it may look like liquid light to you..look deeply into it, and sense the power and depth of the river..what sound does it make as it courses throu

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

and the creation of meaning in medieval kabbalah: isaac of acre fs illumination of the eyes, h in the journal of the american academy of religion, vol. 72, issue 1 (atlanta: emory university, march 2004. contemplative practice and the transmission of kabbalah: a study of isaac of acre fs me firat eeinayim. ph.d. dissertation, waltham: brandeis university, 2003. huss, boaz. gnisan.the wife of the infinite: the mystical hermeneutics of rabbi isaac of acre, h in kabbalah: journal for the study of jewish mystical texts, vol. 5, edited by d. abrams and a. elqayam (los angeles: cherub press, 2000. idel, moshe. the mystical experience in abraham abulafia. numerous references to isaac of acre throughout. studies in ecstatic kabbalah, especially chapter 7, ghitbodedut as concentration in ecstatic

KETAB E SIYAH

erpent that he is, brought low that which is upraised above all. slyly has he spoken and secured for himself the greatest share of our father's favours, 7 speaking against us with slander and malice and robbing us of what is our right. we who love our father above all, who are more exacting of ourselves in filial duty than that unworthy fox that now undoes us, that makes dark those bright eyes of infinite kindness that blinds him to the perfidy of the malefactor, and to love of those who, though less noble, cherish him better than he who should cherish him best. hatred comes to fruition in my heart for satanael who surely is the prince of lies. we must act before his spell is done and he stirs our father's heart beyond deliverance against those who would deliver him from the evil of his be

r listen to and judge in our favour? what charge can we bring against the traitor 8 that his treachery and lies shall have no answer that by cunning rhetoric shall acquit him though his hands and heart be stained with guilt? his clever tongue that is our ruin shall surely thwart our every prosecution. worse yet, though his guilt be proved and the perversity of his soul laid bare our father in his infinite mercy and love for his most unworthy son might forgive him of his unrepented crimes and in forgiveness be again betrayed by the double falseness of the deceiver. how can we win in this most dire hour and see justice done against the treasoner? michael you are wise and have shown that you have insight into many things. what charge, then, are we to bring that all will get their deserved end

adows where mot holds court, where half-formed shades range, purposeless, a barrenness of mist and grey without end or outset, time-forsaken, boundless and eternal, yet empty. yet here, too, there was no prize, only those lemures, without hope or any desire that had 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 f

n, conqueror of earth, father of the elohim, architect of creation, master of the planets, orchestrater of the stars, proclaimer of destiny, keeper of wisdom, judge of the world, castigator of sin, scourge of evil, most high, most merciful, most just, most sagacious, most perfect, most mighty, most noble, most majestic, god, lord and father. 62 for what escape can there be from him whose reach is infinite, what hiding place, when his eyes are all-seeing, what defense, when his power is boundless. elohim, my most beloved elohim, i beg your for own sakes, my elohim, if you would seek escape calamity and immeasurable affliction, return into my merciful dominion. return to me, my elohim" his words were powerful and awesome and a great moan of fear was sounded by the throng of my new disciples

serpent that he is, brought low that which is upraised above all. slyly has he spoken and secured for himself the greatest share of our father's favours, speaking against us with slander and malice and robbing us of what is our right. we who love our father above all, who are more exacting of ourselves in filial duty than that unworthy fox that now undoes us, that makes dark those bright eyes of infinite kindness that blinds him to the perfidy of the malefactor, and to love of those who, though less noble, cherish him better than he who should cherish him best. hatred comes to fruition in my heart for satanael who surely is the prince of lies. we must act before his spell is done and he stirs our father's heart beyond deliverance against those who would deliver him from the evil of his be

KNOWLEDGE LECTURE FIVE

ture or azoth azoth is a word formed from the initial and final letters of the greek, latin and hebrew alphabets thus; a and z, alpha and tau, alpha andomega. it is used with various meanings by different writers, but generally signifies essence. it is commonly used amongst the writers on alchemy. the following names occur in qabalistic writings: ain nothing- not ain soph without end ain soph aur infinite light these three are the veils of negative existence behind as it where kether. arik anpin- macroprosopus or the vast countenance is one of the titles of kether, yet another of its titles is the ancient of days, aatik yomin. kether or the vast countenance emanates first as abba the supernal father, and aima, the supernal mother. abba is referred to yod of yhvh, and aima is referred to he

KNOWLEDGE LECTURE ONE

ough for him to be allowed to tread upon it. he is then allowed to announce to thoth that he is clean from all evil, and has overcome the influence of the planets, and thoth says to him "who is he whose pylons are of flame, whose walls of living uraei, and the flames of whose house are streams of water" and the initiate replies "osiris" and it is immediately proclaimed "the meat shall be from the infinite, and thy drink from the infinite. thou art able to go forth to the sepulchral feasts on earth, for thou has overcome" thus, these two chapters, which are represented by their illustrations upon the pillars, represent the advance and purification of the soul and its union with osiris, the redeemer, in the golden dawn of the infinite light, in which the soul is transfigured, knows all, and

L 002

e, that is, single, as explained above, but also``unassuaged of purpose' this strange phrase must give us pause. it may mean that any purpose in the will would damp it; clearly the``lust of result' is a thing from which it must be delivered. but the phrase may also be interpreted as if it read``with purpose unassuaged--i.e, with tireless energy. the conception is, therefore, of an eternal motion, infinite and unalterable. it is nirvana, only dynamic instead of static--and this comes to the same thing in the end. the obvious practical task of the magician is then to discover what his will really is, so that he may do it in this manner, and he can best accomplish this by the practices of liber thisarb (see equinox i(7, p. 105) or such others as may from one time to another be appointed. thou

LAITMAN M BASIC CONCEPTS IN KABBALAH

rce of life. although the light that fills the body is reduced so that we do not feel its source, by observing certain creator-given rules described in kabbalah, we purify ourselves from egoism and gradually ascend through all the worlds back to the source. as we attain higher spiritual levels, we receive larger portions of light until we reach levels where we can receive all the light (absolute, infinite delight) that was destined for us from the dawn of creation. every soul is surrounded by spiritual light. although beginners in kabbalah may not understand what they are studying in the. t h e p u r p o s e o f k a b b a l a h 25 authentic sources, their powerful desire to understand evokes the upper force that surrounds them, and the effects of this upper force purify and thus elevate th

iving pleasure from him and at the same time, enjoy pleasing him. in the same way, when i eat my mother s food, i enjoy the meal and am glad it pleases her. it should be noted that while egoistic pleasure is short-lived and limited by the size of the desire (we cannot eat two dinners, one can endlessly give, share, or receive for the sake of another. accordingly, the pleasure that one receives is infinite! every world with all that populates it (including our world) unites in the creator s single plan to bestow infinite delight upon the soul. this single thought, this goal, encompasses the entire creation from beginning to end. all the suffering we feel, our work on ourselves, and the reward are determined only by this thought. after the individual correction, all souls reunite into one so

o the received permission (as in the cases of the ari, rashbi and, to a lesser extent, other kabbalists, genuine books on kabbalah begin to appear. 93 c h a p t e r 1 3 k e y c o n c e p t s k abbalah is a method for revealing the creator to the created beings existing in this world. kabbalah derives from the word lekabel (to receive. the goal of those who live in this world is to receive all the infinite pleasure for which the entire creation was formed. the sensation of another person is developed only in humans. it endows envy, empathy, shame, and the sensation of spiritual ascent. the ability to sense others was created in us to enable us to sense the creator. the sensation of the creator means that everyone feels the creator in exactly the same way as one feels one s fellow person. it

LAITMAN M FROM CHAOS TO HARMONY

ust begin by understanding matter-behavior at its various levels. and for chapter one: desire is ever ything 33 this to happen, we must reach deeper into the inherent force that designs and shapes matter. the inherent force within each matter and object is generally referred to as the will to exist. this force designs the shape of the substance and defines its qualities and comportment. there are infinite forms and combinations of the will to exist, which is at the basis of all the substance in the world. a higher degree of substance reflects a greater desire to exist, and the differing desires in each of the degrees of substance the still, vegetative, animate, and the speaking (human) shape the various processes unfolding within it. the desire to exist follows two principles: 1) keeping i

tructed as an ode to 48 from chaos to harmony man. human history is presented as a continuous march toward bliss, with an attitude of it ll be here tomorrow, and if not tomorrow then the day after tomorrow; if not for our children, then for our grandchildren. now, a few years later, this optimistic approach is no longer valid. each of us has everything one could only dream of a hundred years ago: infinite options for recreation, travel, rest, sports the list is endless, yet we no longer believe in a better future. the formerly rosy picture has turned into a looming darkness, indicated by escalating suicide rates, violence, terror, eco-tragedies, social, economic, and political instability. we are at a crossroads. we are beginning to sober up and see that a bright future is not a given. ins

f virtually unending energy. the egoistic force, however, always wants to receive and to acquire; hence, it is always in deficit. one can compare this phenomenon to the positive and negative poles in an electric battery. the minute one identifies oneself with the positive force, one feels energized and filled with unending capabilities. one becomes like an endless spring that creates and releases infinite energy from within itself. hence, as baal hasulam said, the problem facing us is merely psychological to become detached from egoistic calculations, which only seemingly benefit us, and switch to altruistic calculations. in this manner, we are guaranteed that our will to receive will experience immediate and unlimited pleasure, since real and complete pleasures are found in altruistic bon

and build within us a complete desire for altruism, our tools of sensation will become altruistic tools. and in them we will experience our state very differently. our actual state is an eternal state. we are all connected in a single system, and the flow of energy and 136 from chaos to harmony delight within it is perpetual. in that state, there is reciprocal giving; hence, the pleasure in it is infinite, perfect. in contrast, our present state is ephemeral and limited. our present sense of life stems from a tiny drop of vitality that trickles from the eternal state to our souls. this drop is a part of nature s comprehensive altruistic force, which penetrates our egoistic desires, exists in them, and sustains them despite their dissimilarity with it. the task of this drop is to sustain us

sensed their existence in the spiritual system prior to death find that this sensation remains after the body has died, as well. this is the meaning of living in one s soul. the difference between how we now sense life, and the sensing of life that we can feel, is enormous. to try to describe it, the book of zohar compares it to the difference between the glow of a tiny candle and the radiance of infinite light, or between a grain of sand and a whole world. obtaining the spiritual life is the realization of our potential as people, and this is what we should all reach while we are living in this world. o p e n i n g o u r e y e s before we end this chapter, let s try a little exercise. picture yourself in a completely dark room. it is so dark that you cannot see a thing. it is completely s

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

s that he has given us the free will to do it. but for reasons we do not understand, he did not endow us with sufficient knowledge to avoid the suffering that accompanies our existence and our spiritual development. on the other hand, if there is no free will, then what can be more harsh than making us senselessly suffer for years in the cruel world that he created? certainly, such grievances are infinite in number. and if the creator is the cause of our condition, then we have much to criticize and blame him for, which we do, when we experience pain and suffering- 22- attaining the worlds beyond the creator sees all that goes on in our hearts. when we are displeased with something, the feeling of dissatisfaction can be interpreted as blaming the creator, even if the blame is not directly

r surroundings. but within our bodies, because habit becomes second nature, nothing will remain of our personal interests. from this point on, we can pass to the next stage of our spiritual lives and can begin to enjoy pleasing the creator. however, this delight is no longer for us, but only for the creator, for we have "killed" all need for personal pleasure. for this reason, the new pleasure is infinite in time and unfathomable in magnitude, for it is not limited by our personal needs. only at this point can we see how kind and magnificent the creator is, for having given us the opportunity to attain the extraordinary bliss of uniting with him in eternal love- 64- attaining the worlds beyond let kabbalah be your guide in order for us to reach this goal of creation, there are two successi

of it. the difference between the material and the spiritual is that our lack of material pleasures causes us to suffer, while our lack of spiritual pleasures does not. therefore, in order to bring us spiritual pleasures, the creator imparts to us a sense of suffering from our lack of spiritual sensations. on the other hand, when experiencing material pleasures, we will never reach the complete, infinite fulfillment that is present even in the smallest of spiritual pleasures. as soon as we begin to acquire a taste for the spiritual, there is a danger that we might receive pleasure from perceiving the spiritual as an egoistic desire, and will consequently move further away from the spiritual. the reason for such a turn of events is that we begin to pursue the spiritual after we find much g

n we gain confidence in our own altruistic strength, we can gradually begin to experience pleasure for the sake of the creator, for by so doing we are pleasing the creator. since it is the creator s will to bestow pleasure on us, this congruity of wishes brings the giver and the receiver closer together. apart from the pleasure we receive by perceiving the light of the creator, we also experience infinite pleasure from perceiving the creator s stature, that is, from our union with the ultimate perfection. attaining this pleasure is the purpose of creation. since egoism our desire to receive is our essence, it predominates on all levels of nature, from the atomicmolecular to the hormonal, animal, and higher levels. egoism extends all the way up to the highest systems of human reasoning and

truistic one, then this vessel will merge completely with the light, for it has acquired its characteristics. thus, we can become equal to the creator and absolutely merge with his qualities, experiencing everything that exists in the light and fills it. there are no words to describe this state. for this reason, it is said that the sum total of all pleasures in this world is but a spark from the infinite fire of the joy that the soul experiences during its unification with the creator. inner motion and development- 105- we can ascend on the spiritual ladder only in accordance with the law of the middle line (kav emtzai. this principle can be briefly described as "one who is happy with what one has is considered rich" we should be content with as much as we understand of what we study in k

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

were burning with the question regarding the meaning of existence. they used a special method to begin to feel the comprehensive reality, and they wrote books about what they discovered. when kabbalists first sense the complete reality, they call it the opening of the eyes. the opening of the eyes is a process of climbing up the same degrees by which we all came down from the previously mentioned infinite state (ein sof. the wisdom of kabbalah comprises two parallel orders: 1. from above downward the descent of the will to receive from ein sof through all the upper worlds down to this world. 2. from below upward the ascent of the researcher from this world, through the barrier, to the upper worlds, to ein sof. kabbalah talks about the will to receive, i.e, the desire to enjoy. as we have s

world observes the law of tzimtzum, and the term spirituality refers to states in which we are similar to the creator. in our present state, we are egoists, and are opposite from the creator. let us go back to the process of creation. the term world depicts a certain state of the creature, the will to receive. thus, the state of the creature prior to the tzimtzum is called the world ein sof (the infinite world, and its state following the tzimtzum is called the world of tzimtzum (the world of restriction. t h e g i v i n g f o r c e a n d t h e r e c e i v i n g f o r c e 53 after the tzimtzum, the kli (vessel/receptacle) remains empty and should decide what to do next. it feels that staying empty is pointless for both itself and the creator. the act of the tzimtzum made it independent of

ght be that kabbalah is the scientific method that makes doing that possible. yet, hard science requires us to be vigilant and to recognize its limits. science can lead humankind to the borderline, but it cannot take us across. in other words, a scientist cannot use quantum theory as a method to cross the border that the method itself points to. rav laitman: concerning the argument that there are infinite possibilities around us, is it not the observing scientist who chooses from among them? dr. satinover: we do not know. quantum theory demonstrates that certain particles choose one trajectory and others choose another; but we cannot say where this choice comes from. nothing can be said about it from a scientific point of view; it is a complete mystery. the trick is to recognize the myster

se the passing of time by the fluctuations between good and bad feelings, or sensations of fulfillment and absence of fulfillment. however, when we are in a state of elation, we are unaware of time. the wisdom of kabbalah tells us that we can eliminate time altogether, along with the sensation of distance and any other limits or boundaries. one who has reached such a state is clearly living in an infinite, unlimited world. our lives will always contain two opposing elements pleasure and desire, plus and minus. a pleasure that pervades a desire satiates it and cancels it. we come across this phenomenon in every area of life. when the plus neutralizes the minus, we end up feeling nothing at all. as long as we short-circuit pleasure and desire, we will be locked in a zero-sum equation. howeve

the second and third approaches is as follows: the second approach states that we do not affect the world and that the picture of the world changes in our eyes because we change. the third approach, however, states that we do affect the world, that our perception of the world is a combination of the individual s qualities and those of the world. today there are even some who claim that there are infinite possibilities, and the observer chooses which of them to perceive according to his or her attributes. this last approach is rather close to the kabbalistic approach. the fundamental difference between them is in the definition of the existence of the world. stating that the world has endless possible forms relies on the assumption that if i operate in a certain way the world will react. t

LAITMAN M THE KABBALAH EXPERIENCE

unds- a tune, a rustle and other such noises. t h e w i s d o m o f k a b b a l a h 55 in other words, our reaction is only a side-effect of pressure that was first activated on us by our surroundings. we don t know the sounds around us, only those that we feel. all of our senses are built that way. we never know what s beyond us, and only react to what our senses perceive. the outer world can be infinite in color and sound, but all we can perceive is what goes through our senses. all sciences are limited by our five senses, whereas the kabbalah speaks of what can be acquired with the extra sense called the sixth sense. through it we can feel the reality beyond our senses. if we compare man to a closed box that gets all its information from the outside, and only within the boundaries of ou

situations are extreme, they are called a catapult, meaning the running around of the s p i r i t ua l wo r k 165 soul from one end to the other after the body dies. the sensations of the self and the people around one in every situation are called a world. thus, each time one enters a new state, that person is actually in a new world. the ego, whose root is in malchut de ein sof (malchut of the infinite, does not change. what changes is the screen over the ego. this changes the extent of its connection with the upper nine sefirot, the attributes of the creator. that way, when malchut feels that the nine sefirot are outside it, it feels itself in a completely separate world. if it weren t for those nine sefirot, malchut would only feel the pleasure or the lack of it in itself. but when it

hat is why we need the principle, not for myself, but for the creator. only in that situation does our vessel become unlimited, and during the spiritual progress we experience feelings that are indescribable to ordinary senses. because the pleasure we have in this world is, as kabbalists describe, a minute light, a spark that comes down to this world; it is not even a dim light, not to mention an infinite one. the desire for advancement does not go away with the evolution of spirituality. on the contrary, your desires keep growing and so do your abilities. that is why you begin to receive satisfaction, meaning the light, in an increasing degree. p l e a s u r e v l i f e o r d e at h q: you write: although it seems contradictory, the light of life, the very source of our pleasure, can also

nd that true development is spiritual. when, under the influence of pharaoh, we begin to develop spiritually, we search in the spiritual world for a vessel to be filled with the desire for pleasure. thus, our own egoism, pharaoh, is the motivating force behind everything. this is because it is impossible to receive the upper light in our will to receive; it is impossible to sense the creator, the infinite pleasure. instead, we can only enjoy the (very small) pleasures of our world that, once gone, leave us feeling emptier and even more dissatisfied than before. pharaoh must motivate us to spirituality, so that afterwards, when we receive the spiritual delight, he will take it for himself. in our world, pharaoh motivates us to receive pleasure using our regular desire to please ourselves. i

the creator and the creature are alike vboth are giving. thus, by the fact that the soul is filled with the creator, meaning it receives for him, the soul is called a part of god above. only that desire can be filled with light, meaning the sensation of the creator. the creator created only one thing: a desire to enjoy. that desire is divided in several parts: 1. desires of the world of ein sof (infinite world- the greatest desires. 2. desires of the world of adam kadmon. 3. desires of the world of atzilut. 4. desires of the world of beria. 5. desires of the world of yetzira. 6. desires of the world of assiya. 7. desires of this world- the smallest of all desires, which operate with the intent for myself. our substance is a small desire for pleasure. the soul evolves in us gradually. we d

LAITMAN M THE PATH OF KABBALAH

ly identical to those of the creator. we must attain that state of complete sameness of attributes with those of the creator while living physically in our world. thus, the completion of the entire creation is attained, and the gap between the highest and the lowest points of creation is breached. in that state, everything returns to the creator, to his attributes, to the source and to a state of infinite altruistic bliss. it is only at that spiritual t h e pa t h o f k a b b a l a h 124 degree that the soul is liberated from the necessity of going through the degrees of this world again. but as long as there are corrections to perform, we must return here over and over again. only when we complete our correction through the study of the wisdom of kabbalah is this cycle finished. why do pe

we would take the pleasure for ourselves and would never be able to exit this egoistic pleasure, though it is so small it is practically nonexistent compared to spiritual pleasures those sensed with the aim toward the creator. the creator hides from us to allow us to build a screen, which is the aim towards the creator. only afterwards will he reveal himself to us. only then will the pleasure be infinite and lasting, because that is the nature of altruistic desires. q: but you keep saying that all we need in order to enter the spiritual world is the revelation of the creator? a: what i mean in this case is not the pleasures that come from the creator, but the revelation of his godliness. when that happens, we will nullify ourselves before the creator and be able to cancel our egoistic des

one? let s say that we rely on a small egoistic vessel that can contain ten grams, but we receive these ten grams from the almighty creator, and we use them to please the creator. in that state, our pleasure depends on how great the creator is, not on how great the ten grams are. the ten grams are only an axis with which we can turn everything inside us and come to a reality where the pleasure is infinite. then, time disappears and a state of perfection is created because of the connection with ein sof. q: let us say that israel, the creator, and divinity are one. what then is divinity? a: there is nothing but the creator and the creature. the creator created a creature, which is the will to receive pleasure from the creator. the only thing that this desire can do is receive. it names what

the physi- cal, choosing the greatness of the creator. the creator doesn t need our respect because he is completely devoid of egoism. the one thing he does need is to bring us pleasure, to the extent that we prefer him over the corporeal world and become like him. recognizing the greatness of the creator testifies to one s degree of correction. our pleasure upon unifying with the creator can be infinite, eternal and complete, but only when it is not limited by egoism. altruism is a special characteristic that can be called forth to correct the vessel. egoism brings nothing good just consider the high percentage of wealthy people who commit suicide. even if we give people everything and fill their cups of desire to the brim, they will still not feel that there is a meaning to their lives

e- that of trees and stones. thus, it is possible to distinguish potential and actual in the souls as well: the emanating of the souls from the creator actually begins only at the world of beria. all the changes that occur before the world of beria are considered potential, without any tangible distinction from the creator. it is said that all the souls are already included in malchut of ein sof (infinite, in the middle point of the entire existence. this is because this point in a state of potentiality includes the vessels of the souls, which are to emerge in fact from the world of beria and under. the first restriction was made in the middle point only in the aspect of potential with respect to the future souls. t h e pa t h o f k a b b a l a h 158 all the vessels and the worlds from the

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

hou the one self. we adore the souls that are emanated from thee, that share thy being, that are thyself. o thou that art hidden, yet everywhere mani-fest, we worship thee in greeting each god-soul that cometh forth from thee and liveth in us. 50. the ggods h were not considered to be equal with god, but rather to have attained union with him at various levels, and therefore to be channels of his infinite power to mankind. 51. the cult of the gods was in reality but little different from the cult of angels and saints in the catholic church. just as christians look to st. michael and to our lady as real personages and hold festivals in their honour, so in ancient egypt adoration was offered to isis and osiris, and to other deities likewise. in the ultimate these august names referred to asp

wisdom, strength and beauty, h says the masonic ritual, gwisdom to contrive, strength to support and beauty to adorn; wisdom to conduct us in all our undertakings, strength to support us under all our difficulties, and beauty to adorn the inward man. the universe is the temple of the deity whom we serve; wisdom, strength, and beauty are about his throne as pillars of his works, for his wisdom is infinite, his strength is omnipotent, and his beauty shines through the whole of the creation in symmetry and order. the heavens he has stretched forth as a canopy; the earth he has planted as his footstool; he crowns his temple with stars as with a diadem, and from his hands flow all power and glory. the sun and the moon are messengers of his will, and all his law is concord. the three great pill

would suggest the pollution of the sacred fire by the breath, which is unclean. it is for the same reason that the parsis, who are sometimes called fire-worshippers, because they regard that element as the greatest symbol and expression of the divine, will on no account pollute it with refuse. the r.w.m. says: gmay the light of wisdom illumine our work h (here he lights his candle; ghis wisdom is infinite. h the s.d. then carries the light to the w.s. and j.w.s, who light their candles and speak appropriately of the strength and the beauty of t.g.a.o.t.u. 338. in this ceremony we are reminded once more of the three aspects of t.g.a.o.t.u, and here they are symbolized as coming forth from the unconditioned into conditioned form in the order of wisdom, strength and beauty, in preparation for

an almost laughable impossibility, the loss of personality (if so it were) seeming no extinction, but the only true life. i am ashamed of my feeble description. have i not said the state is utterly beyond words? this is the most emphatic declaration that the spirit of the writer is capable of transferring itself into another state of existence, is not only real, clear, simple, but that it is also infinite in vision and eternal in duration. 707. another bro. of the craft has written: 708. you know everything and understand the stars and the hills and the old songs. they are all within you, and you are all light. but the light is music, and the music is violet wine in a great cup of gold, and the wine in the golden cup is the scent of a june night. 709. the star 710. even after the symbolic

being of the deity. great and marvellous indeed is the revelation already given to him- a revelation which has changed for him the whole aspect of life, and made the selfish and miserably limited existence of the profane for ever impossible for him. yet he now begins to see that he is as yet touching only one circumference of a vast circle- nay, more, that he is working only on the surface of an infinite sphere. 785. the rose-croix 786. it is then that he begins his second great quest, which leads up through a number of stages, during which different attributes of the all-father are studied and to some extent realized, until it culminates in the magnificent illumination given in the eighteenth degree, that of the sovereign prince of the rose-croix of heredom, through which he finds the di

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

e likeness of his own glory. 193. the fourth initiation 194. the fourth great initiation corresponds to the passion and resurrection of the christ; the candidate must pass through the valley of the shadow of death, enduring the utmost suffering and loneliness that he may rise forever to the fullness of immortality. this awful and wonderful experience is the reality which is reflected at an almost infinite distance in the degree of m.m; through the portal of death he is raised to the everlasting glory of the resurrection. 195. certain portions of the ritual of this fourth initiation according to the egyptian rite were curiously entangled with the christian teachings, and became utterly materialized and distorted in somewhat the same way as the legend of osiris became distorted in egypt itse

those higher glories, giving the key to the whole vast plan. far above the grade of adept, he who is the christ stands as the lord of love, the teacher of angels and men, and along this line of interpretation his high stage of evolution is reflected in the 18, which is essentially a degree of christhood. equal with him, but on the ray of rule, stands the manu, whose rank is mirrored at an almost infinite distance in the 30; and as the crown of the whole hierarchy there reigns the one initiator(*ibid, ch. xiv) whose life and light and glory are adumbrated in the splendour of the 33. thus the whole wondrous plan of masonic initiation is a shadow of things seen above in the mount; and herein lies the greatness of our mighty brotherhood and its value to mankind. 205. much lower down there are

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

followed by the text of the marriage ceremony used by the church of satan. the final piece reproduced below is a different kind of document, namely a commentary on public education and a discussion of homeschooling by blanche barton. this essay provides an insightful glimpse into how the satanist perspective is brought to bear on larger social issues. the gospel according to rino in the midst of infinite existence satan and his beloved wife lilith created the universe. he made the heat and the cold, the light and the dark, and everything that defines itself by its opposite, using the sacred law of tetragrammaton, that is 0(+1(-1. after satan and his beautiful wife lilith sired countless galaxies with infinite varieties of life, he placed stars in the heavens and created signs, symbols and

uments instincts evolved into more complex beings. those who did not became extinct by their own volatile falsities. refusing to live their lives to the fullest, they defiled their instinctual drives out of fear, laziness, or genuine stupidity. they were disposed of in disgust. those who ruined their lives were not granted life eternal for no doubt they would defile a later life also. despite his infinite power, satan never demanded worship, faith, sacrifice or humility from his creation. proof of his and lilith s glory lay in the surroundings of their creation, and because of his infinite knowledge, he understood that we were incapable of such blind faith. satan and lilith had no need for jealousy, for they do not possess the inferiority complex of false gods. all that was, is and will be

LIBER HAD

bert n. bellah, the new religious consciousness. berkeley: university of california press, 1976, pp. 180 202. baddeley, gavin. lucifer rising: sin, devil worship and rock n rolci liber h a d svb figvra dlv a. a. publication in class d (for winners of the ordeal x) imprimatur: three flags/axes meaning "neteru. v.v.v.v.v. n. fra a. a. o.m. 7 degree= 4square. 000. this is the book of the cult of the infinite within. 00. the aspirant is nuit. nuit is the infinite expansion of the rose; hadit the infinite concentration of the rood("instruction of v.v.v.v.v) 0. first let the aspirant learn in his heart the second chapter of the book of the law("instruction of v.v.v.v.v) 1. worship "i.e" identify thyself with, nuit, as a lambent flame of blue, all-touching, all-penetrant, her lovely hands upon th

leasure, even to exhaustion; and the expiration very rapid and forceful, as if this excitement were suddenly released "this is the first and last indication of the sign of the beginning of this result("ccxx. ii" 63. 20. a light will appear to the aspirant, unexpectedly. hadit will arise within him, and nuit concentrate herself upon him from without. he will be overcome, and the conjunction of the infinite without with the infinite within will take place in his soul, and the one be resolved into the none "this is the first indication of the nature of the result("ccxx. ii" 61, 62, 64. 21. let the aspirant strengthen his body by all means in his power, and let him with equal pace refine all that is in him to the true ideal of royalty. yet let his formula, as a king's ought, be excess "this is

unworthiness in one's self and one's surroundings. 2. fulness, almost violence, of life. 30. summary continued. preliminaries. these are the magick arts to be practised. 1. during the preparation, perform the invocations of the elements. 2. observe the feasts appointed by the a. a. 31. summary continued. the actual practice. 1. procure the suitable intoxication. 2. as nuit, contract thyself with infinite force upon hadit. 32. summary continued. the results. 1. peculiar automatic breathing begins. 2. a light appears. 3. samadhi of the two infinites within aspirant. 4. intensification of 3 on repetition. 5. prolongation of life. 6. death becomes the climax of the practice. 33. summary concluded. these are the practices to be performed in token of thanksgiving for success. 1. aspiration to l

LIBER AASH

er in that forcefulness; let him rise next swollen and straining; let him dash back the hood from his head and fix his basilisk eye upon the sigil of the demon. then let him sway the force of him to and from like a satyr in silence, until the word burst from his throat. 14. then let him not fall exhausted, although the might have been ten thousandfold the human; but that which floodeth him is the infinite mercy of the genitor-genetrix of the universe, whereof he is the vessel. 15. nor do thou deceive thyself. it is easy to tell the live force from the dead matter. it is no easier to tell the live snake from the dead snake. 16. also concerning vows. be obstinate, and be not obstinate. understand that the yielding of the yoni is one with the lengthening of the lingam. thou art both these; an

thin thee, when my hood is spread over thy skull, when my might is more than the penned indus, and resistless as the giant glacier. 34. for as thou art before a lewd woman in thy nakedness in the bazar, sucked up by her slyness and smiles, so art thou wholly and no more in part before the symbol of the beloved, though it be but a pisacha or a yantra or a deva. 35. and in all shalt thou create the infinite bliss, and the next link of the infinite chain. 4 liber a fash vel capricorni pnevmatici 36. this chain reaches from eternity to eternity, even in triangles.is not my symbol a triangle?.ever in circles.is not the symbol of the beloved a circle? therein is all progress base illusion, for every circle is alike and every triangle alike! 37. but the progress is progress, and progress is raptu

LIBER ALEPH

that thy self includeth the whole universe of thy knowledge, so that every increase upon every plane is an aggrandisement of that self. yet the greater part of this universe is common knowledge, so that thy self is interwoven with other selves, save for that part peculiar to thy self. and as thou growest, so also this peculiar part is ever of less proportion to the whole, until when thou becomest infinite, it is a quantity infinitesimal and to be neglected. lo! when the all is absorbed within the i, it is as if the i were absorbed within the all; for if two things become wholly and indissolubly one thing, there is no more reason for names, since names are given to mark off one thing from another. and this is that which is written in the book of the law. let there be no difference made amon

ut one day, the ordeal grew so fierce and intolerable that i gave back a step. i did not utterly renounce the work, but i swore not to continue unless mine agony were abated. but after fifteen days, i came to myself in a certain ordeal, wherein i knew myself finally, that i could do no other than take up that fearful burden that had broken my spirit. and for these fifteen days have i not suffered infinite things? was not the tree of my work frozen, one branch withered, and on blasted? look no more, o my son, upon thy father s shame! n the book of wisdom or folly 81 gg de sua victoria per nomen babalon (of his victory through the name babalon) nd after? this dawn (for i have toiled through the night in my great love and care of thee) how is it with me? it is well. for i have found myself; i

in truth. thus then also was it with this my lady; for after many questions i obtained from the wizard amalantrah that name olun, that is one hundred and fifty and six even as that of our lady babalon; and then, being inspired, i wrote down her earth-name in greek, marie, which is also that this name (as i have learned) is in the ph.nician tongue, wh lon; which by interpretation is that which is infinite, and space; so that all is consonant with nuith our lady of the stars. thus, o my son, is the word of truth echoed through-out all worlds; and thus have the wise mighty assurance in their way. see, o my son, that thou work not without this guard inflexible, lest thou err in thy perceptions. f the book of wisdom or folly 111 dz de viris magnanimis, amore pr clarissimis (of great men, most

zing me and my word according o the essence of my nature. then of the others, mars was exalted in the goat, for physical endurance of toil; sol was conjoined with venus in the balance, for judgment in art and in life, and for equability of temple. lastly, the moon was in the sign of the fishes, her loved abode, for a gift of sensitiveness and of glamour. what then am i? i am a transient effect of infinite causes, a child of changes. there is no i, o thou that art not thou, else were i segrated, a stagnation, a thing of hate and of fear. but ever-moving, ever-changing, there is a star in the body of our lady nuith, whose word is none and two. i the book of wisdom or folly 165 #q de opere suo (of his work) am not i. then, sayst thou, why is this word? know o my son, that this first person is

LIBER ARARITA

2. and it deceived him not; for by his subtlety he expanded it all into the twelve rays of the crown. 13. and these twelve rays were one. 9 v y 0. in the place of the cross the indivisible point which hath no points nor part nor magnitude. nor indeed hath it position, being beyond space. nor hath it existence in time, for it is beyond time. nor hath it cause or effect, seeing that its universe is infinite every way, and partaketh not of these our conceptions. 1. so wrote ou m the exempt adept, and the laughter of the masters of the temple abashed him not. 2. nor was he ashamed, hearing the laughter of the little dogs of hell. 3. for he abode in his place, and his falsehood was truth in his place. 4. the little dogs cannot correct him, for they can do naught but bark. 5. the masters cannot

LIBER ASTARTE

suddenly a great flame and a devouring, and burn thee utterly. now of these sparks, and of these splutterings of flame, and 1 [john xii, 12. this.the whole .dying to live. notion.is a pernicious lie of the osirian vegetation cults, based on an ignorance of fundamental biological facts. t.s] 2 [see liber 418 .the vision and the voice. 10th athyr. t.s] svb figvra clxxv 11 of these beginnings of the infinite fire, thou shalt thus be aware. for the sparks thy heart shall leap up, and thy ceremony or meditation or toil shall seem of a sudden to go of its own will; and for the little flames this shall be increased in volume and intensity; and for the beginnings of the infinite fire thy ceremony shall be caught up unto ravishing song, and thy meditation shall be ecstasy, and thy toil shall be a d

methods adjuvant in the ceremonies. i. rising on the planes. by this method mayst thou assist the imagination at the time of concluding thine invocation. act as taught in .liber o. by the light of liber 777. 37. concerning minor methods adjuvant in the ceremonies. ii. talismanic magic. having made by thine ingenium a talisman or pantacle to represent the particular deity, and consecrated it with infinite love and care, do thou burn it ceremonially before the shrine, as if thereby giving up the shadow for the substance. but astarte vel liber berylli 14 it is useless to do this unless thou do really in thine heart value the talisman beyond all else that thou hast. 38. concerning minor methods adjuvant in the ceremonies. iii. rehearsal. it may assist if the traditional history of the particu

LIBER CCCXXXV ADONIS

e, swims the musk and madness of her limbs! the girl. her mouth is magic like the moon fs. the boy. her breath is bliss! the girl. her steps are swoons [enter astarte, with her five handmaidens. the boy. away, away! the girl. with heart.s accord, to leave his lady to our lord [they go out. the boy. let him forget our service done of palm-leaves waved, that never tires, in his enchanted babylon of infinite desires [astarte kneels at the foot of the couch, and taking the feet of esarhaddon in her hands, covers them with kisses. astarte. nay, never wake! unless to catch my neck and break me up with kisses.never sleep, unless to dream new pains impossible to waking! girls! with more than dream.s address, wake him with perfume till he smile, with strokes adonis 5 softer than moonbeams till he t

things broken up and left behind keep roots to plague us when we least expect them. the wise.and thou art wise.let naught affect them. let us to feast! esarhaddon. ah no! i tremble still, despite my reason and despite my will. let me lie with thee here awhile, and dream upon thine eyes beneath the moon, whose slanted beam lights up thy face, that sends its swoon of languour and hunger through the infinite space that severs two so long as they cannot rise above into the unity of love. however close lock hands and feet, only one moment may they meet; when in the one pang that runs level liber cccxxxv 14 with death and birth, the royal revel, the lover and the loved adore the thing that is, when they are not. astarte. no more! bury thy face between these hills that threat the heaven, their ro

e great babylon [the gate of the garden opens. the lady psyche advances and makes way for the king of babylon. he is attended by many companies of warriors in armour of burnished silver and gold, with swords, spears, and shields. these take up position at the back of the stage, in perfect silence of foot as of throat [the lady psyche remains standing by the gate; the king of babylon advances with infinite stealth, dignity, slowness, and power, toward the couch] liber cccxxxv 32 psyche. life? is it life? what hour of fate is on the bell? of this supreme ordeal what issue? heaven or hell? i am stripped of all my power now when i need it most; i am empty and unreal, a shadow or a ghost. all the great stake is thrown, even now the dice are falling. all deeds are locked in links, one to another

first rune that was ree.d by god, the supreme sphinx, determined the last deed [the king of babylon reaches forth his hand and arm. it is the hand and arm of a skeleton. he touches the forehead of the sleeping lord. instantly, radiant and naked, a male figure is seen erect] psyche. adonis! adonis. psyche [they run together and embrace. psyche. ah! long-lost! adonis. my wife! light, o intolerable! infinite love! o life beyond death! psyche. i have found thee! adonis. i was thine. psyche. i thine from all the ages! adonis. to the ages! psyche. mine [the king passes over and departs. chorus of soldiers hail to the lord! without a spear, without a sword he hath smitten, he hath smitten, one stroke of his worth all our weaponed puissiances. there is no helm, no hauberk, no cuirass, adonis 33 no

LIBER CCXLII AHA

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

of ruby flame and emerald waved by the hermeneutic hand. there is the chalice, whence the flood of god fs beatitude of blood flames. o to sing those starry tunes! o colder than a million moons! o vestal waters! wine of love wan as the lyric soul thereof! there is the wind, a whirling sword, the savage rapture of the air tossed beyond space and time. my lord, my lord, even now i see thee there in infinite motion! and beyond there is the disk, the wheel of things; like a black boundless diamond whirring with millions of wings! olympas. master! marsyas. know also that above these portents hangs no veil of love; but, guarded by unsleeping eyes of twice seven score severities, the veil that only rips apart when the spear strikes to jesus f heart! a mighty guard of fire are they with sabres tur

mystery. but know thou this. these visions give a hint both faint and fugitive yet haunting, that behind them lurks some worker, greater than his works. yea, it is given to him who girds his loins up, is not fooled by words, who takes life lightly in his hand to throw away at will fs command, to know that view beyond the veil. o petty purities and pale, aha! 11 these visions i have spoken of! the infinite lord of light and love breaks on the soul like dawn. see! see! great god of might and majesty! beyond sense, beyond sight, a brilliance burning from his glowing glance! formless, all the worlds of flame atoms of that fiery frame! the adept caught up and broken; slain, before his name be spoken! in that fire the soul burns up. one drop from that celestial cup is an abyss, an infinite sea t

dept caught up and broken; slain, before his name be spoken! in that fire the soul burns up. one drop from that celestial cup is an abyss, an infinite sea that sucks up immortality! o but the self is manifest through all that blaze! memory stumbles like a blind man for all the rest. speech, like a crag of limestone, crumbles, while this one soul of thought is sure through all confusion to endure, infinite truth in one small span: this that is god is man. olympas. master! i tremble and rejoice. marsyas. before his own authentic voice doubt flees. the chattering choughs of talk scatter like sparrows from a hawk. olympas. thenceforth the adept is certain of the mystic mountain? light and love are life therein, and they are his? marsyas. even so. and one supreme there is whom i have known, bei

never wholly dim. lose him, and thou indeed wert lost! but he will not lose thee! olympas. exhaust the word! marsyas. had i a million songs, and every song a million words, and every word a million meanings, i could not count the choral throngs of beauty fs beatific birds, or gather up the paltry gleanings of this great harvest of delight! hast thou not heard the word aright? that world is truly infinite. even as a cube is to a square is that to this. olympas. royal and rare! infinite light of burning wheels! marsyas. ay! the imagination reels. aha! 13 thou must attain before thou know, and when thou knowest.mighty woe that silence grips the willing lips! olympas. ever was speech the thought fs eclipse. marsyas. ay, not to veil the truth to him who sought it, groping in the dim halls of i

LIBER CLXV A MASTER OF THE TEMPLE

i cease to think of thee art my self, may i be lost in thee. yet never shall i be lost, for thou art, who art not. oh beloved, i come to thee when i realize that never have i moved through all eternity. oh thou, on whom man looks through the senses, and sees as the world. oh thou, on whom man looks through the mind and sees as the world of thought. oh thou on whom man looks as thyself and becomes infinite bliss, let there be no thought of separateness, for there is none other. thou art that. if i call thee a point, thou laughest, saying: i am the infinite circle. if i worship the circle, thou laughest, saying: i am concealed in the point. only if i claim thee wholly, may i define thee. then who cares, aye or nay? if i attempt to name thee, i lose thee, oh thou nameless unto eternity. to wh

LIBER CORDIS CINCTI SERPENTE

lk. o king! if i be thy son, let us speak of the embassy to the king thy brother. 12. then was there silence. speech had done with us awhile. there is a light so strenuous that it is not perceived as light. 13. wolf fs bane is not so sharp as steel; yet it pierceth the body more subtly. 14. even as evil kisses corrupt the blood, so do my words devour the spirit of man. 15. i breathe, and there is infinite dis-ease in the spirit. 16. as an acid eats into steel, as a cancer that utterly corrupts the body; so am i unto the spirit of man. 17. i shall not rest until i have devoured it all. 18. so also the light that is absorbed. one absorbs little, and is called white and glistening; one absorbs all and is called black. 19. therefore, o my darling, art thou black. 20. o my beautiful, i have lik

. further adonai spake unto v.v.v.v.v. and said: 33. let us take our delight in the multitude of men! let us shape unto ourselves a boat of mother-of-pearl from them, that we may ride upon the river of amrit! 34. thou seest yon petal of amaranth, blown by the wind from the low sweet brows of hathor? 35 (the magister saw it and rejoiced in the beauty of it) listen! 36 (from a certain world came an infinite wail) that falling petal seemed to the little ones a wave to engulph their continent. 37. so they will reproach thy servant, saying: who hath set thee to save us? 4 liber lxv 38. he will be sore distressed. 39. all they understand not that thou and i are fashioning a boat of mother-of-pearl. we will sail down the river of amrit even to the yew-groves of yama, where we may rejoice exceedin

our blue gleam.all in the mother-of-pearl. 41 (the scribe was wroth therat. he spake: o adonai and my master, i have born the inkhorn and pen without pay, in order that i might search this river of amrit, and sail thereon as one of ye. this i demand for my fee, that i partake of the echo of your kisses) 42 (and immediately it was granted unto him) 43 (nay; but not therewith was he content. by an infinite abasement unto shame did he strive. then a voice) 44. thou strivest ever; even in thy yielding thou strivest to yield.and lo! thou yieldest not. 45. go thou unto the outermost places and subdue all things. 46. subdue thy fear and thy disgust. then.yield! 47. there was a maiden that strayed among the corn, and sighed; then grew a new birth, a narcissus, and therein she forgot her sighing a

hid him, saying: no whence! no whither! 23. the swan being silent, he answered: then, if with no goal, why this eternal journey? 24. and i laid my head against the head of the swan, and laughed, saying: is there not joy ineffable in this aimless winging? is there not weariness and impatience for who would attain to some goal? 8 liber lxv 25. and the swan was ever silent. ah! but we floated in the infinite abyss. joy! joy! white swan, bear thou ever me up betwen thy wings! 26. o silence! o rapture! o end of things visible and invisible! this is all mine, who am not. 27. radiant god! let me fashion an image of gems and gold for thee! that the people may cast it down and trample it to dust! that thy glory may be seen of them. 28. nor shall it be spoken in the markets that i am come who should

s shamed! he is wedded! and their mockery shall ring around the world. 36. but the master shall have his reward. the laughter of the mockers shall be a ripple in the hair of the beloved one. liber cordis cincti serpente svb figvra ynda 9 37. behold! the abyss of the great deep. therein is a mighty dolphin, lashing his sides with the force of the waves. 38. there is also an harper of gold, playing infinite tunes. 39. then the dolphin delighted therein, and put off his body, and became a bird. 40. the harper also laid aside his harp, and played infinite tunes upon the pan-pipe. 41. then the bird desired exceedingly this bliss, and laying down its wings became a faun of the forest. 42. the harper also laid down his pan-pipe, and with the human voice sang his infinite tunes. 43. then the faun

LIBER CXCVII STORY OF SIR PALAMEDES

rient flame, spring-sweet, and swifter than the sun. sir palamede the saracen spurs to the shrine, afire to win the end; and all the urgent men throng with him eloquently in. sir palamede his vizor drops; he lays his loyal lance in rest; he drives the rowels home.he stops! faugh! but a black-mouthed money-chest! he turns.the friendly folk are gone, gone with his sumpter-mules and train beyond the infinite horizon of all he hopes to see again! liber cxcvii 56 his brain befooled, his pocket picked. how the beast cachinnated then, far from that doleful derelict sir palamede the saracen! 57 xxiv .one thing at least (quoth palamede .beyond dispute my soul can see: this questing beast that mocks my need dwelleth in deep obscurity. so delveth he a darksome hole within the bowels of etna dense, cl

so, though doomisday devour the age. weeping, and beating on his breast, gnashing his teeth, he still confessed the might of the dread oath that bound him: he would not yet give up the quest .nay! while i am. quoth he .though hell engulph me, though god mock me well, i follow as i sware; i follow, though it be unattainable. nay, more! because i may not win, is.t worth man.s work to enter in! the infinite with mighty passion hath caught my spirit in a gin. come! since i may not imitate the beast, at least i work and wait. we shall discover soon or late which is the master.i or fate. 76 xxxiii sir palamede the saracen hath passed unto the tideless sea, that the keen whisper of the wind may bring him that which never men knew.on the quest, the quest, rides he! so long to seek, so far to find

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

tations of scepticism. we have questioned the malkuth point of view; it appears absurd, be it agreed. but the tiphereth position is unshaken; tiphereth needs no telling that malkuth is absurd. when we turn our artillery against tiphereth, that too crumbles; but kether frowns above us. attack kether, and it falls: but the yetziratic malkuth is still there. until we reach kether of atziluth and the infinite light, and space, and nothing. so then we retire up the path, fighting rear-guard actions; at every moment a soldier is slain by a hunchback; but as we retire there is always a soldier just by us. the soldier and the hunchback 13 until the end. the end? buddha thought the supply of hunchbacks infinite; but why should not the soldiers themselves be infinite in number? however that may be

fully decent of the adepts to take all that trouble over us, and to put it so nicely and clearly. all we have to do, you see, is to acquire samma-samadhi, and then rise on tiptoe. just so! but then there are the other adepts. hark at him! little brother, he says, let us rather consider that as the pendulum swings more and more slowly every time, it must ultimately stop, as soon as the shaft is of infinite length. good! then it isn ft a pendulum at all but a mahalingam.the mahalingam of shiva (namo shivaya namaha aum) which is all i ever thought it was; all you have to do is to keep swinging hard.i know it fs hook-swinging!.and you get there in the end. why bother to swing? first, because you fre bound to swing, whether you like it or not; second, because your attention is thereby distracte

LIBER DCCCLX JOHN ST

. john 91 cannot part, even if he would. that is his password into the ritual itself; and on his finger it shall be put at the moment when all else is gone. 11.05. ceremony works admirably. magical images strong. at reception behold! the sigil of the supreme order itself in a blaze of glory not to be spoken of. and the half-seen symbol of my lord adonai therewith as a mighty angel glittering with infinite light. according to the the ritual, o.m. withdrew himself from the vision; the vision of the universe, a whirling abyss of coruscating suns in all the colours, yet informed and dominated by that supernal brilliance. yet o.m. refused the vision; and a conflict began and was waged through many ages.so it seemed. and now all the enemies of o.m. banded themselves against him. the petty affair

him free for the fight. it may have been a snare.may the lord adonai keep him in the path. adonai! adonai (p.s..add that the .ultra-violet. or .astral. light in the room was such that it seemed bright as daylight. he hath never seen the like, even in the ceremony which he performed in the great pyramid of gizeh) 11.14- 11.34. o. m. then passed from vision unto vision of un-exampled splendour. the infinite abyss of space, a rayless orb of liquid and colourless brilliance fading beyond the edges into a flame of white and gold. the rosy cross flashing with lustre ineffable. and more, much more liber dccclx 92 which ten scribes could hardly catalogue in a century. the vision of the holy guardian angel itself; yet was he seen as from afar, not intimately. therefore is o. m. not content with all

t the light which i behold is still more than sunlight. my eyes too are quite weak from the vision; i cannot bear the brilliance of things. 1 [part of crowley.s poetic paraphrase of the writing on the reverse of the stele of ankh-f-n-khonsu, a version of cap.ii of the book of the dead] liber dccclx 114 the clock of the senate strikes; and my ears are ravished with its mysterious melody. it is the infinite interior movement of things, secured by the co-extension of their sum with the all, that transcends the deadly opposites; change which implies decay, stability which spells monotony. i understand all the psalms of benediction; there is spontaneous praise, a fountain in my heart. the authors of the psalms must have known something of this illumination when they wrote them. 9.30. it seems

LIBER DCCCXI ENERGIZED ENTHUSIASM

out energized enthusiasm 9 with joy and wonder, when i understand (without which one cannot really be said ever to see) a blade of grass. i fall upon my knees in speechless adoration at the moon; i hide my eyes in holy awe from a good van gogh. imagine then a ball in which the music is the choir celestial, the wine the wine of the graal, or that of the sabbath of the adepts, and one's partner the infinite and eternal one, the true and living god most high! go even to a common ball.the moulin de la galette will serve even the least of my magicians.with your whole soul aflame within you, and your whole will concentrated on these transubstantiations, and tell me what miracle takes place! it is the hate of, the distaste for, life that sends one to the ball when one is old; when one is young on

there a frittering away of the forces. facile encouragement of a poet or painter is far worse for him than any amount of opposition. here again the sex question (s.q. so-called by tolstoyans, chastity-mongers, nut-fooders, and such who talk and think of nothing else) intrudes its horrid head. i believe that every boy is originally conscious of sex as sacred. but he does not know what it is. with infinite diffidence he asks. the master replies with holy horror; the boy with a low leer, a furtive laugh, perhaps worse. i am inclined to agree with the head master of eton that paderastic passions among schoolboys gdo no harm h; further, i think them the only redeeming feature of sexual life at public schools.1 the hindoos are wiser. at the well-watched hour of puberty the boy is prepared as fo

any phallic rite to be able to complete the act without even once allowing a sexual or sensual thought to invade his mind. the mind must be as absolutely detached from one's own body as it is from another person fs. 14 liber dcccxi xi of musical instruments few are suitable. the human voice is the best, and the only one which can be usefully employed in chorus. anything like an orchestra implies infinite rehearsal, and introduces an atmosphere of artificiality. the organ is a worthy solo instrument, and is an orchestra in itself, while its tone and associations favour the religious idea. the violin is the most useful of all, for its every mood expresses the hunger for the infinite, and yet it is so mobile that it has a greater emotional range than any of its competitors. accompaniment mus

d not contain the variety and depth of my experiences. tongue nor pen could record them; and yet i am fain to attempt the impossible. 1. i was, certainly and undoubtedly, the star in the canopy. this star was an incomprehensibly enormous world of pure flame. 2. i suddenly realized that the star was of no size what-ever. it was not that the star shrank, but that it(=i) became suddenly conscious of infinite space. 3. an explosion took place. i was in consequence a point of light, infinitely small, yet infinitely bright, and this point was without position. 4. consequently this point was ubiquitous, and there was a feeling of infinite bewilderment, blinded after a very long time by a gust of infinite rapture (i use the word gblinded h as if under constraint; i should have preferred to use the

point of light, infinitely small, yet infinitely bright, and this point was without position. 4. consequently this point was ubiquitous, and there was a feeling of infinite bewilderment, blinded after a very long time by a gust of infinite rapture (i use the word gblinded h as if under constraint; i should have preferred to use the words gblotted out h or goverwhelmed h or gilluminated h. 5. this infinite fullness.i have not described it as such, but it was that.was suddenly changed into a feeling of infinite emptiness, which became conscious as a yearning. 6. these two feelings began to alternate, always with suddenness, and without in any way overlapping, with great rapidity. 7. this alternation must have occurred fifty times.i had rather have said an hundred. 8. the two feelings suddenl

LIBER DCLXXI VEL PYRAMIDOS

the fear of hell and the dead breath. the fear of him, the demon dire that on the threshold of the inane stands with his dragon fear to slay 1 (pronounce this backwards. but it is very dangerous. it opens the gates of hell) liber dclxxi vel pyramidos 5 the pilgrim of the way. thus i pass by with force and care, advance with fortitude and wit, in the straight path, or else their snare were surely infinite. the passing of the second pylon (stagger and fall back to earth. suit action to words) asar! who clutches at my throat? who pins me down? who stabs my heart? i am unfit to pass within this pylon of the hall of maat (rubric as before) the lustral water! let thy flood cleanse me.lymph, marrow, and blood! the scourge, the dagger and the chain purge body, breast and brain! the fire informing

LIBER HAD

al proper to the invocation of augoeides h in equinox iv (1, including the two paragraphs previous to gand thus shall he do. h and the two paragraphs following g. into the city of the pyramids. h and with paragraph numbers addheliber had svb figvra dlv v a a publication in class d (for winners of the ordeal x) imprimatur. v.v.v.v.v. n. fra. a a o.m. 7 =4 1 000. this is the book of the cult of the infinite within. 00. the aspirant is nuit. nuit is the infinite expansion of the rose; hadit the infinite contraction of the rood (instruction of v.v.v.v.v) 0. first let the aspirant learn in his heart the second chapter of the book of the law (instruction of v.v.v.v.v) 1. worship, i.e, identify thyself with, nuit, as a lambent flame of blue, all-touching, all-penetrant, her lovely hands upon the

leasure, even to exhaustion; and the expiration very rapid and forceful, as if this excitement were suddenly released. this is the first and last indication of the sign of the beginning of this result (ccxx. ii. 63. 20. a light will appear to the aspirant, unexpectedly. hadit will arise within him, and nuit concentrate herself upon him from without. he will be overcome, and the conjunction of the infinite without with the infinite within will take place in his soul, and the one be resolved into the none. this is the first indication of the nature of the result (ccxx. ii. 61, 62, 64. 21. let the aspirant strengthen his body by all means in his power, and let him with equal pace refine all that is in him to the true ideal of royalty. yet let his formula, as a king.s ought, be excess. this is

ll unworthiness in one.s self and one.s surroundings. 2. fulness, almost violence, of life. 30. summary continued. preliminaries. these are the magick arts to be practised. 1. during the preparation, perform the invocation of the elements. 2. observe the feasts appointed by the a a. 31. summary continued. the actual practice. 1. procure the suitable intoxication. 2. as nuit, contract thyself with infinite force upon hadit. 32. summary continued. the results. 1. peculiar automatic breathing begins. 2. a light appears. 3. samadhi of the two infinites within aspirant. 4. intensification of 3 on repetition. 5. prolongation of life. 6. death becomes the climax of the practice. 33. summary concluded. these are the practices to be performed in token of thanksgiving for success. 1. aspiration to l

LIBER HHH

n to awake the spine in this manner. concentrate thy thought of thyself in the base of the spine, and move it up gradually a little at a time. by this means thou wilt become conscious of the spine, feeling each vertebra as a separate entity. this must be achieved most fully and perfectly before the further practice is begun. 4. next, adore the brain as before, but figure to thyself its content as infinite. deem it to be the womb of isis, or the body of nuit. svb figvra cccxli 7 5. next, identify thyself with the base of the spine as before, but figure to thyself its energy as infinite. deem it to be the phallus of osiris, or the being of hadit. 6. these two concentrations 4 and 5 may be pushed to the point of sam.dhi. yet lose not control of the will; let not sam.dhi be thy master herein

LIBER LIBERI VEL LAPIDIS LAZULI

ise the demons of the five! 30. ah god, all is gone! thou dost consumnate thy rapture. falutli! falutli! 31. there is a solemnity of the silence. there is no more voice at all. 32. so shall it be unto the end. we who were dust shall never fall away into the dust. 33. so shall it be. 34. then, o my god, the breath of the garden of spices. all these have a savour averse. 35. the cone is cut with an infinite ray; the curve of the hyperbolic life springs into being. 36. farther and farther we float; yet we are still. it is the chain of systems that is falling away from us. 37. first falls the silly world; the world of the old grey land. 38. falls it unthinkingly far, with its sorrowful bearded face presiding over it; it fades to silence and woe. 39. we to silence and bliss, and the face is the

LIBER LVII

y, a science of the spirit itself, whose teacher is god, whose method is simple as the divine light, and subtle as the divine fire, whose results are limpid as the divine water, all-embracing as the divine air, and solid as the divine earth. truth is the source, and economy the course, of that marvellous stream that pours its living waters into the ocean of apodeictic certainty, the truth that is infinite in its infinity as the primal truth which which it is identical is infinite in its unity. 1 [an archaic norweigian term, loosely .shining ghost. crowley borrowed it from a bulwer-lytton novel (zanoni or a strange story, i cannot remember which) and used it to denote the .astral body. t.s] 2 [the previous installment of temple of solomon the king, in equinox i (4. t.s] on the qabalah 5 nee

ibed by the qabalists. first is nothing, or the absence of things, ya, which does not mean and cannot mean negatively existing (if such an idea can be said to mean anything, as s. liddell macgregor mathers, who misread the text and stultified the commentary by the light of his own ignorance of hebrew and philosophy, pretends in his translation of v. rosenroth. second is without limit [ws ya, i.e, infinite space. this is the primal dualism of infinity; the infinitely small and the infinitely 26 [reprinted heidelberg: georg olms, 1974; it may be found in academic libraries. t.s] 27 [figures mostly taken from golden dawn teachings or rituals which accompanied the instalments of the temple of solomon the king in equinox i (2-3. most can be found in regardie, golden dawn. t.s] 28 [i.e, crowley

regardie, golden dawn. t.s] 28 [i.e, crowley. t.s] 18 liber lviii great. the clash of these produces a finite positive idea which happens (see tycarb29 for a more careful study, though i must not be understood to indorse every word in our poet-philosopher.s thesis) to be light, rwa. this word rwa is most important. it symbolises the universe immediately after chaos, the confusion or clash of the infinite opposites. a is the egg of matter; w is b, the bull, or energy-motion; and r is the sun, or organised and moving system of orbs. the three letters of rwa thus repeat the three ideas. the nature of rwa is this analysed, under the figure of the ten numbers and the 22 letters which together compose what the rosicrucians have diagrammatised under the name of minutum mundum. it will be noticed

e, we find it in the attribution of \yhla to the pentagram which gives p [see .a note on genesis, equinox, no. ii. p. 184] here we write elohim, the creative deities, round a pentagram, and read it reverse beginning with l, g, the letter of equilibrium, and obtain an approximation to p 3.1415 (good enough for the benighted hebrew, as if thereby the finite square of creation was assimilated to the infinite circle of the creator. yes: but why should not berashith 2, 2, 1, 3, 1, 4, give, say, e?40 the only answer is, that if you screw it round long enough, it perhaps will! the rational table of tziruph should, we agree with fra. p, be left to the rationalist press association, and we may present the irregular table of commutations to irregular masons. 4. to the less important methods we may a

or six years did i study that word by day and by night; and at the end of that time did i not dare to utter the first letter of those six letters. thus humbling myself did i abash both the holy yogi and my venerable frater i.a. but alas! tetragrammaton! alas! adonai! the hour of my silence is past. may the hour of my silence return! amen) part i the universe as it is section i 0. the negative.the infinite.the circle, or the point. 1. the unity.the positive.the finite.the line, derived from 0 by extension. the divine being. 2. the dyad.the superficies, derived from 1 by reflection 1 1, or by revolution of the line about its end. the demiurge. the divine will. 3. the triad, the solid, derived from 1 and 2 by addition. matter. the divine intelligence. 4. the quarternary, the solid existing in

LIBER LXVII THE SWORD OF SONG

m of those ancient faiths which come up in as many colours as their investigator has moods .in order to get over the ethical difficulties presented by the na ve naturalism of many parts of those scriptures, in the divine authority of which he firmly believed, philo borrowed from the stoics (who had been in like straits in respect of greek mythology) that great excalibur which they had forged with infinite pains and skill.the method of allegorical interpretation. this mighty .two handed engine at the door. of the theologian is warranted to make a speedy end of any and every moral or intellectual difficulty, by showing that, taken allegorically, or, as it is otherwise said .poetically. or .in a spiritual sense. the plainest words mean whatever a pious interpreter de sires they should mean (h

ticism does not need christ. krishna will serve, or the carpenter. the sacred walrus. god, some vestments, and lady wimborne. fearful aspect of john iii. 16. universalism. will god get the bara* slam? eternal life. divergent views of its desirability. buddhist idea. dogma of belief. 460 465 470 475 480 485 490 495 ascension day 15 on just belief or unbelief; and an involuntary act make difference infinite in fact between the right and left-hand thief? belief is not an act of will. i think, sir, that i have you still, even allowing (much indeed) that any will at all is freed, and is not merely the result of sex, environment, and cult, habit and climate, health and mind, and twenty thousand other things! so many a metaphysic sings (i wish they did indeed: i find their prose the hardest of ha

en earth shall be as dead as the moon is to-day, my breathing now will have robbed some being then living of the dearest necessity of life. that the theft is minute, incalculably trifling, is no answer to the moralist, to whom degree is not known; nor to the scientist, who sees the chain of nature miss no link. if, on the other hand, the store of energy in the universe be indeed constant (whether infinite or no, if personality be indeed delusion, then theft becomes impossible, and to forbid it is absurd. we may argue that even so temporary theft may exist; and that this is so is to my mind no doubt the case. all theft is temporary, since even a millionaire must die; also it is universal, since even a buddha must breathe. the third precept this prece[pt, against adultery, i shall touch but

as real as many unquestioned facts of daily life; and, if we follow herbert spencer, they are at least evidence of some cause* now, this fact is our base. what is the cause of my illusion of seeing a spirit in the triangle of art? every smatterer, every expert in psychology, will answer .that cause lies in your brain. english children are taught (pace the education act) that the universe lies in infinite space; hindu children, in the akasa, which is the same thing. those europeans who go a little deeper learn from fichte, that the phenomenal universe is the creation of the ego; hindus, or europeans studying under hindu gurus, are *this, incidentally, is perhaps the greatest argument we possess, pushed to its extreme, against the advaitist theories..a.c. 62 the sword of song told, that by

hypothesis of the universe, that of its infinity, or at any rate that of the infinity of god, or of the infinity of some substance or idea actually existing, we first come to the question of the possibility of the co-existence of god and man. the christians, in the category of the existent, enumerate among other things, whose consideration we may discard for the purposes of this argument, god, an infinite being; man; satan and his angels; man certainly, satan presumably, finite beings. these are not aspects of one being, but separate and even antagonistic existences. all are equally real; we cannot accept mystics of the type of caird as being orthodox exponents of the religion of christ. the hindus enumerate brahm, infinite in all dimensions and directions.indistinguishable from the plerom

LIBER MMCMXI NOTE ON GENESIS

s is the evolution of the worlds, for as it is written in the clavicula salomonis .the numbers are ideas; and the ideas are the powers, and the powers are the holy elohim of life. that which is behind and beyond all number and all thought (even as the ain soph with its mighty veils depending back from kether is behind and beyond all manifestation) is the number 0. its symbol is the very emblem of infinite space and infinite time. multiply it by any active and manifested number; and that number vanishes.sinks into the ocean of eternity. so also is the ain soph. from it proceed all things: unto it all will return, when the age of brahman is over and done, and the day of peace-be-with- us is declared by thoth, the great god, and the material universe sinketh into infinity. the first number, t

he elohim; and if the elohim be male and female, so also must be the tetragram. also is the number of ma (also 91) by aiq bekar 1+4+5= 10.the perfection of the sephiroth. a note on genesis 7 one father eternal. one son eternal. 4. 1. 2. 3. one mother eternal. fig. ii..the trinity in manifestation in both of these symbols the all-including circle represents the underlying idea of the number 0: the infinite: para-brahman: the ain soph. in the first is shown the mystic trinity before manifestation; as it were unlimited, unbound, and unbounded, inoperative because of its diffusiveness and dispersion. in the second figure we behold their concentration: focalisation: producing by their joint action the number of manifestation.4. in the worlds.assiah: in the taro, the princess.the throne of the s

st planet, and it is also aort, throa, the gate of the universe; and by qabalah of nine chambers it is d, the gateway of initiation. hence .at the threshold of the universe. so the whole word reads: b this is the magical history r of the dawning of the light. a begun are the whirling motions; c formulated is the primal fire; y proclaimed is the reign of the gods of light t at the threshold of the infinite worlds! now compare this with the particular exordium (g d ms. z1: b at the ending of the night at the limits of the light thoth stood before the unborn ones of time then was formulated the universe. r then came forth the gods thereof, the aons of the bornless beyond. a then was the voice vibrated. c then was the name declared* the hand of god, always the symbol of his power. remember in

f, is a mercurial sign, and thoth is mercury, though on a higher plane. the hermit, with his lamp and wand, is hermes, who guides the souls of the dead, in the greek ritual of 0= 0..p. the name \c, the spirit of god, second deity-name in the law, the trigrammaton, or threefold name, by which the universe came forth. a note on genesis 15 t at the threshold of entrance, betwixt the universe and the infinite, y in the sign of the enterer: stood thoth as before him the aons were proclaimed. the positions of the last two letters of the word have been relatively changed, so as to render the meaning more harmoniously. we will now proceed to the first word of the text as thus decapitated, taking b.rasheth as the title rather than as the first word. this latter stands bet-resh-aleph, which hath thr

LIBER MMM

ernatively be used. 19 figure 1. different forms of three-dimensional barriers that the magician can create with the magical weapon. third, the barrier is reinforced with power symbols drawn with the magical weapon. the traditional five-pointed star or pentagram can be used, or the eight-pointed star of chaos, or any other form. words of power may also be used. fourth, the magician aspires to the infinite void by a brief but determined effort to stop thinking. sigils the magician may require something which he is unable to obtain through the normal channels. it is sometimes possible to bring about the required coincidence by the direct intervention of the will provided that this does not put too great a strain on the universe. the mere act of wanting is rarely effective, as the will become

LIBER NU

naut ?j- image scans. if you have found this useful, please purchase the official copy: liber null& psychonaut. isbn: 0-87728-639-6 available at most online occult book stores, or by mail order (i presume) from mandrake and otheakliber nv svb figvra xi v a a publication in class d (for winners of the ordeal x) imprimatur. v.v.v.v.v. n. fra. a a o.m. 7 =4 1 000. this is the book of the cult of the infinite without. 00. the aspirant is hadit. nuit is the infinite expansion of the rose; hadit the infinite contraction of the rood (instruction of v.v.v.v.v) 0. first let the aspirant learn in his heart the first chapter of the book of the law (instruction of v.v.v.v.v) 1. worship, i.e, identify thyself with, the khabs, the secret light within the heart. within this, again, unextended is hadit. t

6= 11, the key of all rituals. and 50 6= 300, the spirit of the child within (note n#i= 72, the shemhamphorash and the quinaries of the zodiac, etc) this is the second practice of intelligence (ccxx. i. 25, 26. 2 liber n v 5. the result of this practice is the consciousness of the continuity of existence, the omnipresence of the body of nuit. in other words, the aspirant is conscious only of the infinite universe as a single being (note for this the importance of paragraph 3. ed) this is the first indication of the nature of the result (ccxx. i. 26. 6. meditate upon nuit as the continuous one resolved into none and two as the phases of her being [for the universe being self-contained must be capable of expression by the formula (n- n= 0. for if not, let it be expressed by the formula n- m

as a single being (note for this the importance of paragraph 3. ed) this is the first indication of the nature of the result (ccxx. i. 26. 6. meditate upon nuit as the continuous one resolved into none and two as the phases of her being [for the universe being self-contained must be capable of expression by the formula (n- n= 0. for if not, let it be expressed by the formula n- m= p. that is, the infinite moves otherwise than in itself, which is absurd. ed] this is the second practice of meditation (ccxx. i. 27) 7. meditate upon the facts of samadhi on all planes, the liberation of heat in chemistry, joy in natural history, ananda in religion, when two things join to lose themselves in a third. this is the third practice of meditation (ccxx. i. 28, 29, 30. 8. let the aspirant pay utmost re

l rite. 1. retire to desert with crown and other insignia and implements. 2. burn perfume. 3. chant incantation. 4. drink unto nuit of the elixir. 5. lying supine, with eyes fixed on the stars, practice the sensation of falling into nothingness. 6. being actually within the bosom of nuit, let hadit surrender himself. 33. summary concluded. the results. 1. expansion of consciousness to that of the infinite. 2. gloss of all h the highest mystical attainment. 3. true wisdom and perfect happiness (c) ordo templi orientis. key-entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 29.06.20tiliber o vel manvs et sagitta svb figvra vi v a a publication in class b issued by order: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 1 i 1. this book is ver

LIBER PORTA LUCIS

o understanding [this text was first published in equinox i (7) in class b; in the 1913 gsyllabus h it was listed in class c. 474 is the number of tod, da fath (c) ordo templi orientis. key entry and notes by frater t.s. for niwg/ celephais press. this e-text last revised 16.06.200isliber porta lvcis svb figvra x v a a publication in class a 1 1. i behold a small dark orb, wheeling in an abyss of infinite space. it is minute among a myriad vast ones, dark amid a myriad bright ones. 2. i who comprehend in myself all the vast and the minute, all the bright and the dark, have mitigated the brilliance of mine unutterable splendour, sending forth v.v.v.v.v. as a ray of my light, as a messenger unto that small dark orb. 3. then v.v.v.v.v. taketh up the word, and sayeth: 4. men and women of the e

LIBER SAMEKH

nal and metaphysical fog which is characteristic of the emergence of thought from homogeneity. the clear and concise differentiation of ideas marks the adult mind. point iii 35 the adept must keep himself in hand, however tempted to make a new heaven and a new earth in the next few days by trumpeting his triumphs. he must give time a chance to redress his balance, sore shaken by the impact of the infinite. as he becomes adjusted to intercourse with his angel, he will find his passionate ecstasy develop a quality of peace and intelligibility which adds power, while it informs and fortifies his mental and moral qualities instead of obscuring and upsetting them. he will by now have become able to converse with his angel, impossible as it once seemed; for he now knows that the storm of souund

arious purposes in private magical work between 1901 and 1906, most notably the extended series of gaugoeides invocations h of 1906 (see gthe temple of solomon the king h in equinox i (8, by which point he had already worked out the basics of the method: the preamble: he makes a general concentration of all his magical forces, and a declaration of his will. the ar thiao section. he travels to the infinite east among the hosts of angels summoned by the words. a sort of grising on the planes, h but in a horizontal direction. the same remarks apply to the next three sections in the other quarters. transcriber fs notes 45 at the great invocation following he extends the shivalingam to infinite height, each letter of each word representing an exaltation of it by geometrical progression. having

LIBER THISHARB

tom himself to these that they appear natural, and appreciable as a whole (d) let him practice speaking backwards; thus, for gi am he h let him say, geh ma i. h 1 [chaldaan oracles, fragment 172 in westcott and cory editions; westcott fs translation with glosses by crowley. t.s] 2 the formula of the great work gsolve et coagula, h may be thus interpreted. solve, the dissolution of the self in the infinite; coagula, the presentation of the infinite in a concrete form to the outer. both are necessary to the task of a master of the temple. 3 [liber 418, 14th athyr, slightly paraphrased] 4 liber bracyt vel via memoria (e) let him learn to read backwards. in this it is difficult to avoid cheating one's self, as an expert reader sees a sentence at a glance. let his disciple read aloud to him bac

LIBER V VEL REGULI

ven of defining, knowledge. what could be more certain to a parabola-philosopher that he could be approached in two ways, and two only? it would be indeed little less that the whole body of his knowledge, implied in the theory of his definition of himself, and confirmed by every single experience. he could receive impressions only be meeting a, or being caught up by b. yet he would be wrong in an infinite number of ways. there are therefore a013 possibilities that the ritual of the mark of the beast 19 at any moment a man may find himself totally transformed. and it may be that our present dazzled bewilderment is due to our recognition of the existence of a new dimension of thought, which seems so .inscrutably infinite. and .absurd. and .immoral. etc..because we have not studied it long en

ission of the figures of the pentagrams, was due to gerald yorke (frater v.i) who did uncredited editorial work on the first edition and in correspondence with crowley had argued for removing or toning down hostile and sarcastic references to christianity. 13 the printed edition (and indeed the syracuse ts, according to an editorial note in the blue brick) had .aleph-zero. the reference is to the infinite set of cardinal numbers, the smallest infinite set, more usually pronounced .aleph-null. a set is said to have a0 members if its members can be put into one to one correspondence with the set of natural numbers (0, 1, 2, 3. hence there are as many signed integers (which includes negative numbers) as natural numbers, and as many rational numbers (i.e, numbers which can be written as fracti

id to have a0 members if its members can be put into one to one correspondence with the set of natural numbers (0, 1, 2, 3. hence there are as many signed integers (which includes negative numbers) as natural numbers, and as many rational numbers (i.e, numbers which can be written as fractions, one integer divided by another) as natural numbers. georg cantor, who introduced the aleph notation for infinite sets, suggested that a1, the next largest infinite set, is the continuum, the set of real numbers (these cannot be put in one to one correspondence with the natural numbers, since whatever ordering principle you use, given two real numbers it will always be possible to put one in between them. this postulate is now regarded as unproveable using the generally accepted axioms of set theory

LOGOMACHY OF ZOS

everything else, before the event. god is often a generalization of our ignorance and unfulfilment, as "god knows" and "in. 0.we forget that we are the knowledge of god and his good time. anything is justified if superbly simulated; it becomes believable. the body is so pregnant with beauty that we should be careful of our embellishments. one thought fills vacuity, two would become actuality and infinite complexity. passion has no longevity whatever its object, and has direful awakening. t..1 2* 3"4 "4 5..1 2( 6. 87 only the inspired mind is licensed to symbolize and so co-relate the abstract to the particular or general. again and again this "i am god" doctrine has never provided much evidence, except of power lent for purposes other than our own. it soon stinks, translating into its rev

. realization is near, whatever its merit. life does not decrease but increases by fulfilment. we were generated and do ourselves generate. whether we shall ever originate is locked up in our unknown future potentialities and not in our nominalism and knowledge. t m n>b 5! 9=h. m( 5' 5! 9=h' 7e..15. hyperbole; we but change our mental clothes by new figures of speech. the mind is our index of the infinite exhibiting a universe of which we know little; yet the unknowable within us is vaster and hence more potent of possibility. we have erected the negation of equity into a form of existence by systems of government: our birthrights are stolen at birth and to keep us empty-handed we are taught. t .5n..q..q..1 ]7 look into your past to forecast your future. is it short-sighted to limit our be

s ever-reforming, changing, never completing. what am i? i am all i have remembered summarized as form, for i was once allness and absolute. what is ego? that which i have united emotively of my past to things. what is the world of environment? my past and future selves, seen and unseen. what does it all mean? whatever i desire it to mean when necessary to me. what is it all for? self-pleasure by infinite unities and equal separations, to retain separateness. what is death? a great mutation to my next self. there is no ultimate: everything becomes from what has gone before, because of changing ultimates determined by our valuation of things. be certain, you will not experience what you do not desire unless it be forced on you by your past evil. creation is an ever-expanding energy rather t

ual separations, to retain separateness. what is death? a great mutation to my next self. there is no ultimate: everything becomes from what has gone before, because of changing ultimates determined by our valuation of things. be certain, you will not experience what you do not desire unless it be forced on you by your past evil. creation is an ever-expanding energy rather than a work completing; infinite contraction is less conceivable but is co-relative. space extends with thought, time with ego. nothing is anything unless fixed in the substantial; thus dreams and abstracts are as concrete as anything else. the character of a form is determined by its featural content and function. good and evil must be felt before they have reality. there is no conceivable benefit in emotions, considere

t conception of reality. procreation is a more adequate realization than other relationships, so reality is suffered only as fleeting and limited. our shortcomings of memory, plus imagination, produce factors which tend to reveal symbolically more inwrought things. it is not futile to strive for reality in the unsubstantiated things of mind and, when fearless, it becomes great artistry. man is an infinite aptitude of possibility: apart from his media, necessity is the limiting factor. diverse knowledge is unnecessary, but aptitude for it is essential to wisdom. fundamental simplicity has an infallibility. all things are linked by a bi-sexual correspondence, and aloneness is an impossibility. the essential predisposition to love all things for a while is intoxication. we fail to understand

LUCIFERIAN SORCERY

al-qozat hamadani executed in 1131 a.d. bravely announced his path of illumination, which spoke of the black light above the throne as the western idea of the sun at midnight or black sun. this may be revealed within the witches sabbat path as the black flame, or illuminated luciferian sense of self. it is the beautiful presentation of ones own being, and that we may grow and emerge from it into infinite possibility. shaitan, satan or lucifer is considered the guardian of the threshold, the gateway to the space between worlds, known as the twilight or in-between of the nightside and dayside. through this 5 gateway may we draw the immortal elixir of spiritual awakening and magickal gnosis through sorcery. the process of self-transformation within the witches sabbat gnosis is the night-hunt

ows a great light of wisdom and power to be revealed. this is the black flame, the knowledge of self-consciousness and the process of becoming something greater. the devil or shaitan as it is called is a part of the gnosis of luciferian selfliberation and awakening. the devil is essentially, humanity s darkside, the very essence of infernal teachings that reveal man and woman as holding their own infinite potential. the light of knowledge which depicts good and evil is a great wisdom few may handle responsibly, it allows one to create and destroy. the devil is defined as the personification of evil, or the inverse ideology of whatever moralistic system is popular at the time. the word devil derives from the greek diabolos, which originally meant accuser. the word demon is derived from daim

e yellow for earth lower east triangle red for fire the circle surrounding the hexagram within the circle is significant in the words of power used. ahkh-ka-djed which is derived from charles pace. ahkh/akhu is ba and ka in union and the symbol of immortality, or life. ka is the holy guardian angel or higher familiar, the solar force or true will that guides our movement and direction towards our infinite possibility. djed is the holy union with the dead, the spine or backbone, the supporting base. these words in union represent the great work and 19 infinite possibility of the magickian. the individual is no longer bound by the dogmatic definitions of the forefathers, black or white magick, black brothers; all of this in itself means nothing. either you are on the path of your true will o

s of the will, pure belief expanded in the lines of total desire. the sigil itself should be made in a combination of different letters of the object, and then the original meaning forgotten. it is by the act of forgetting that the latent energy is channeled through the subconscious to the conscious mind. this is the very secret of becoming and using the force of chaos or apep (the unrealized and infinite aspect of possibility within the self) to your direct advantage. austin spare wrote in the book of pleasure by the ego conceiving only the sigil, and not being able to conceive anything from it, all energy is focused through it, the desire for identification carries it to the corresponding subconscious stratum, its destination. through the act of belief being the undercurrent of the sigil

LUCIFERIAN SORCERY AND SET TYPHON

a rhp tool, but only essentially useful through a lhp perspective. the sorcerous path itself is one of selfdevelopment, exploring both ones shadow and light aspects, utilizing them to ones benefit and ultimately focusing these tools as a means of becoming. as one enters the luciferian circle, the self is encircled in the arcana of i, which austin osman spare defined as the center of being and the infinite possibility therein. all of the daemons and angels of the self as familiars or guides are all an expression of owns being. before one becomes cloudy in the waters of wicca, the pure source must be revealed. to better explain the luciferian path in the terms of which is offered in luciferian witchcraft, liber hvhi and book of the witch moon, an assessment of the basic tools, god forms and

er hecate/lilith the guardians of the crossroads, it is the seven rayed star which initiates and the eight ray which comes the initiator of magick, set himself. nick hall points out in "chaos& sorcery" that the eight rayed star appeared in mesopotamia around 3,000 b.c. as a symbol to represent dingir (god, heaven (an) and star. this may be viewed in a luciferian context as dingir representing the infinite possibility of being, the fire stole from heaven, and the union of the celestial going forth into the aethyr of angelick being, the higher intellect or essence associated with the neter set. within luciferian witchcraft, algol is represented by the five elements of ahriman, as first described by the ancient manichaean cult, which was inspired by zoroastrianism but called heretics. these e

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

hrough those who hold the key to the gnosis within their minds; it seems to speak through the blood. this unspoken aspect of the tradition of the old is known directly as witchblood, it is a silent, unspoken yet natural degree of the folk ability to practice magick. this is the inner magickal voice of angels and demons, the very core essence within each initiate that speaks to he/she of their own infinite potential. while the direction of those involved in the luciferian tradition in america are well aware of its context of approach, the defining state of consciousness must be adhered to. the union of some aspects of middle eastern practices such as sufism and the various parallel witch ways of tribes of the deserts are essential productive and beneficial for the advancement in human think

sformation within each individual, which appears at first glance, dark and foreboding yet essentially allows a great light of wisdom and power to be revealed. this is the black flame, the knowledge of self-consciousness and the process of becoming something greater. the devil is essentially, humanity s darkside, the very essence of infernal teachings that reveal man and woman as holding their own infinite potential. the light of knowledge which depicts good and evil is a great wisdom few may handle responsibly, it allows one to create and destroy. the devil is defined as the personification of evil, or the inverse ideology of whatever moralistic system is popular at the time. the word devil derives from the greek diabolos, which originally meant accuser. the word demon is derived from daim

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

xpression i believe (or not) in such and such a theory makes no sense, either, because science relies on evidence and reason, not faith. 4. nature (or the cosmos at large) has no obvious purpose discernable by science. nature and the cosmos simply are. wondering whether things exist for a particular reason is not a scientifically answerable question, because, for one thing, such a question has an infinite number of possible answers. for another, ideas about a purpose in nature cannot be objectively tested. ideas about nature s purpose are, however, valid in metaphysical or religious realms that seek spiritual understanding. what is your opinion? 5. faith and beliefs in divinities do not belong in the scientific world. nor do scientific concepts and methods belong in the world of religious

atistical science, not a deterministic one. this means, among other things, that elementary particles such as electrons can no longer be regarded as tiny billiard balls zooming around atomic nuclei or traveling through space. according to quantum mechanics, elementary particles are smeared out, fuzzy objects. in other words, it is impossible to pinpoint the location of an elementary particle with infinite precision; one can only estimate the probability that an electron is here or there. this has nothing to do with our instruments being imprecise: this fuzziness is part of the fabric of nature; it is, in fact, a law of nature. german physicist werner heisenberg (1901 1976) discovered and formulated this principle mathematically. it has been known since its discovery as the uncertainty prin

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

anaxagoras, and archelaus, with whom the ionic school ended. anaximander, differing from his master thales, declared measureless and indefinable infinity to be the principle from which all things were generated. anaximenes asserted air to be the first element of the universe; that souls and even the deity itself were composed of it. anaxagoras (whose doctrine savors of atomism) held god to be an infinite self-moving mind; that this divine infinite mind, not click to enlarge babbitt's atom. from babbitt's principles of light and color. since the postulation of the atomic theory by democritus, many efforts have been made to determine the structure of atoms and the method by which they unite to form various elements, even science has not refrained from entering this field of speculation and

atory. it must be borne in mind that this apparently massive structure is actually s minute as to defy analysis. not only did dr. babbitt create this form of the atom but he also contrived a method whereby these particles could be grouped together in an orderly manner and thus result in the formation of molecular bodies. p. 14 inclosed in any body, is the efficient cause of all things; out of the infinite matter consisting of similar parts, everything being made according to its species by the divine mind, who when all things were at first confusedly mingled together, came and reduced them to order" archelaus declared the principle of all things to be twofold: mind (which was incorporeal) and air (which was corporeal, the rarefaction and condensation of the latter resulting in fire and wat

it could be moved. he further rejected the theory of a vacuum in space. zeno of elea also maintained that a vacuum could not exist. rejecting the theory of motion, he asserted that there was but one god, who was an eternal, ungenerated being. like xenophanes, he conceived deity to be spherical in shape. leucippus held the universe to consist of two parts: one full and the other a vacuum. from the infinite a host of minute fragmentary bodies descended into the vacuum, where, through continual agitation, they organized themselves into spheres of substance. the great democritus to a certain degree enlarged upon the atomic theory of leucippus. democritus declared the principles of all things to be twofold: atoms and vacuum. both, he asserted, are infinite- atoms in number, vacuum in magnitude

themselves into spheres of substance. the great democritus to a certain degree enlarged upon the atomic theory of leucippus. democritus declared the principles of all things to be twofold: atoms and vacuum. both, he asserted, are infinite- atoms in number, vacuum in magnitude. thus all bodies must be composed of atoms or vacuum. atoms possessed two properties, form and size, both characterized by infinite variety. the soul democritus also conceived to be atomic in structure and subject to dissolution with the body. the mind he believed to be composed of spiritual atoms. aristotle intimates that democritus obtained his atomic theory from the pythagorean doctrine of the monad. among the eleatics are also included protagoras and anaxarchus. socrates (469-399 b.c, the founder of the socratic s

rcher's ars magna sciendi. in the above diagram kircher arranges eighteen objects in two vertical columns and then determines he number of arrangements in which they can be combined. by the same method kircher further estimates that fifty objects may be arranged in 1,273,726,838,815,420,339,851,343,083,767,005,515,293,749,454,795,408,000,000,000,000 combinations. from this it will be evident that infinite diversity is possible, for the countless parts of the universe may be related to each other in an incalculable number of ways; and through the various combinations of these limitless subdivisions of being, infinite individuality and infinite variety must inevitably result. thus it is further evident that life can never become monotonous or exhaust the possibilities of variety. p. 16 [para

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

e spirits. let him then lay his right hand and the knife upon the pentacles or medals, constructed of, and described upon virgin paper, which are fastened to or sewn upon his breast, and let him repeat the following conjuration upon his knees: conjuration. o lord, hear my prayer, and let my cry come unto thee. o lord god almighty, who has reigned before the beginning of the ages, and who by thine infinite wisdom, hast created the heavens, the earth, and the sea, and all that in them is, all that is visible, and all that is invisible by a single word; i praise thee, i bless thee, i adore thee, i glorify thee, and i pray thee now at the present time to be merciful unto me, a miserable sinner, for i am the work of thine hands. save me, and direct me by thy holy name, thou to whom nothing is d

d; i praise thee, i bless thee, i adore thee, i glorify thee, and i pray thee now at the present time to be merciful unto me, a miserable sinner, for i am the work of thine hands. save me, and direct me by thy holy name, thou to whom nothing is difficult, nothing is impossible; and deliver me from the night of mine ignorance, and enable me to go forth therefrom. enlighten me with a spark of thine infinite wisdom. take away from my senses the desire of covetousness, and the iniquity of mine idle words. give unto me, thy servant, a wise understanding, penetrating and subtle heart, to acquire and comprehend all sciences and arts; give unto me capacity to hear, and strength of memory to retain them, so that i may be able to accomplish my desires, and understand and learn all difficult and desi

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

as real as many unquestioned facts of daily life; and, if we follow herbert spencer, they are at least evidence of some cause.4 now, this fact is our base. what is the cause of my illusion of seeing a spirit in the triangle of art? every smatterer, every expert in psychology, will answer: that cause lies in your brain. english children (pace the education act) are taught that the universe lies in infinite space; hindu children, in the akasa, which is the same thing. those europeans who go a little deeper learn from fichte, that the phenomenal universe is the creation of the ego; hindus, or europeans studying under hindu gurus, are told, that by akasa is meant the chitakasa. the chitakasa is situated in the third eye, i.e, in the brain. by assuming higher dimensions of space, we can assimil

MEANING OF MASONRY

he superficial consciousness of our earthly mentality and the supreme of divine degree of consciousness resident at man's spiritual centre when he has become able to open his lodge upon that centre and to function in and with it. the" height" of the lodge" even as high as the heavens) implies that the range of consciousness possible to us, when we have developed our potentialities to the full, is infinite. man who has sprung from the earth and developed through the lower kingdoms of nature to his present rational state, has yet to complete his evolution by becoming a god-like being and unifying his consciousness with the omniscient--to promote which is and always has been the sole aim and purpose of all initiation. to scale this" height" to attain this expansion of consciousness, is achiev

and gold ornamentation worn by the grand lodge officers, who in theory have evolved to still deeper spirituality and transmuted themselves from silver into fine gold" the king's daughter (the soul) is all glorious within; her clothing is of wrought gold" i.e, wrought or fabricated by her own spiritual energies. a prayer at lodge closing o sovereign and most worshipful of all masters, who, in thy infinite love and wisdom, hast devised our order as a means to draw thy children nearer thee, and hast so ordained its officers that they are emblems of thy sevenfold power; be thou unto us an outer guard, and defend us from the perils that beset us when we turn from that which is without to that which is within; be thou unto us an inner guard, and preserve our souls that desire to pass within the

MICHAEL FORD A RITE OF THE WEREWOLF

ative to study and understand the foundations of the very gods which emerge from us. nightside or shadowside as a term is defined in witches sabbat and luciferian9 terminology as averse dreaming practice. in islamic mythology and lore, shaitan is the lord of rebellious spirits, a djinn made of fire. it is this fire10 which leads the individual towards the wall looking down into the abyss, and the infinite possibilities of being. the sorcerer thus begins to adopt the god form of shaitan to master the spirits and djinn of the self all of those elements which command mastery of the self. night is the in-between point which later unveils the light, therefore being a barrier and initiation aspect of the self and such conceptual matter. the numerical 666, described by aleister crowley is the num

MICHAEL FORD WITCHMOON

ery, magick) or externally (goetic or low sorcery. blood and sacrifice coven nachttoter/coven maleficia finds that if the magickian requires to offer a sacrifice to a spirit, or in a magickal rite, only the blood of the sorcerer him/her self should be used. generally, if a sorcerer really desires the result or focus of the rite, cutting themselves should be a welcomed act of sacrifice towards the infinite possibility. spirits can manifest on various amounts of blood and even though in voudon animal sacrifice is accepted, unless you plan to cook and eat the animal as most voudon practitioners do, then it would not be advisable. the most significant sacrifice is from yourself, as it is your offering which charges such during a rite. when evoking or 31 31 invoking vampire spirits, the use of

aning buck/goat/devil thus representing fertility, creation, life and unrestrained sexual force. this is parallel with the basis of desire equaling action, having its basis in a sexually driven subconscious beginning, even though the desire obtained may not be sex related. 70 70 the serpent aspect is represented traditionally as kundalini, the fire snake in the form of a phallus, being a means of infinite manifestation. to awaken kundalini is to begin the process of desire and the id (the driven magickal point of will. the hands of baphomet point one towards the sky and one towards the earth. the meaning of such is 'as above so below for balance is a key to the individual attainment of lucifer's grail (light, wisdom and manifestation, ultimately enlightenment. the winged aspect is symbolic

arn from the dead what ye will. contact via ouji boards as trivial as it may sound can be of use, as are room recorders to capture any messages from the dead. upon the closing of the great celebration, banish and retire to sleep and to dream. shed your skin as the serpent of the forest and fly upon broom or animal. take to the skies and feast of the funereal dead! they are your beginnings and the infinite possibility. yule december 22nd the winter solstice is the time that marks the death and rebirth of the sun god. it is a time of contemplation, of self-examination and natural rebirth. yule also is the birthday of mithras (13, the sun god of persia. the birth data of the christian savior was not accurately known from their historic texts per se, however around ad 273 that the church and i

he art and writings of spare. this would provide a window for this current to manifest. to understand the system of zos kia in its mental expression, one must refer to his art. his writings give only a secondary view of the magickal worlds. the sabbat can be obtained through his paintings and drawings, each line causing a psychonautic strain to emerge and lift the individual towards the great and infinite id of power. the same can be said of other artists as well, such as steffi grant, linda falorio, rosaleen norton, elda isela ford and many others. the key symbols of the zos kia cultus are the hand and the eye. both are the reifying symbols of desire made flesh. the means of translation from atavistic urges, the will to flesh and the strength to attain all within possible reach. the hand

agickal knowledge. the ritual involves the use of lycanthropic masks. the mask should be made or accented by yourself and should be made to symbolize the essence of the atavism you wish to awaken. approach the rite with incense and any trappings which would add to this context of ritualistic lycanthropy "black streamed mother of night, casting transparent enveloping shadows veiling the secrets of infinite space beneath the flames of your sabbath. shine your star upon me, pleasure of the night mask, for i invoke the hidden mysteries! the spirit of the_ i invoke to become as thee and be thee! self love is the avatar of all gods, of which the sickle moon holds the very life! i breathe with the stealth of night to see beyond the veil of dreams" focus intently upon the sigil until you memorize

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ogress looks so much like destruction (john steinbeck) the major advances in civilization are processes that wreck the societies in which theyoccur (alfred north whitehead)regarding the practicality of their meta-plan, they knew it would take centuries tocome to fruition. however, there was no choice but to commit to it, since it meant thatthey could finally vacate their prison earth and roam the infinite skies, or perhaps evenreturn to their own planet. the renaissance, the industrial age, and the present siliconage stand as testaments to their success. it is our belief that the end game is to beplayed out in our times and that it is in fact being played out as we write. unfortu-nately, this is not the place to chart the entire machinations of these beings from11,000 years ago. we can, in

nd ghosts. tantric rituals always include an offering to them at the beginning to assure their non-interference. thecreatures dwelling in individual places are called sa-dag or land owners, or guardian deities. theybelong to the realm of demi-gods or ghosts- not all ghosts are miserable creatures, some are wealthyand powerful demons. they may appear to people as ghosts, demons, or in dreams in an infinite varietyof forms, including the human one and may either help or harm depending on their disposition. many ofthe creatures in lakes, ponds and rivers are nagas, or serpent beings who belong to the animal realm.they sometimes appear in the form of snakes, or as half snakes and half humans with elaborate jeweledatlantis, alien visitation, and genetic manipulation307 appendix e: dragons and s

hi sojong is performed, to bring good luckand please the dwellers. if performing tantric rituals, the lama will offer tormas to the sa-dag or nagasabiding on the land. tormas are conical-shaped offering cakes which have been blessed in three ways bya highly realized being by mantras, where they are purified from any defilements of ordinariness, bymeditational stabilization, by which they are made infinite and by gestures, or mudras, which ensurethat the recipient is satisfied. the idea of this ritual is to offer gifts to the sa-dag and nagas in exchangefor use of their land. it is a deal, a give and take situation like selling a house, and if the 'sellers' are sat-isfied, things will proceed smoothly. there are some situations, however, where the land may be ownedby particularly powerful s

MORALS AND DOGMA

ts the laws, applies and enforces them, between man and man, between the state and the citizens. the three invisible faces, are liberty, equality, and fraternity--the threefold soul of the state--its vitality, spirit, and intellect* though masonry neither usurps the place of, nor apes religion, prayer is an essential part of our ceremonies. it is the aspiration of the soul toward the absolute and infinite intelligence, which is the one supreme deity, most feebly and misunderstandingly characterized as an "architect" certain faculties of man are directed toward the unknown--thought, meditation, prayer. the unknown is an ocean, of which conscience is the compass. thought, meditation, prayer, are the great mysterious pointings of the needle. it is a spiritual magnetism that thus connects the

or the temple of god is holy, which temple ye are" the wisdom and power of the deity are in equilibrium. the laws of nature and the moral laws are not the mere despotic mandates of his omnipotent will; for, then they might be changed by him, and order become disorder, and good and right become evil and wrong; honesty and loyalty, vices; and fraud, ingratitude, and vice, virtues. omnipotent power, infinite, and existing alone, would necessarily not be constrained to consistency. its decrees and laws could not be immutable. the laws of god are not obligatory on us because they are the enactments of his power, or the expression of his will; but because they express his infinite wisdom. they are not right because they are his laws, but his laws because they are right. from the equilibrium of i

ing alone, would necessarily not be constrained to consistency. its decrees and laws could not be immutable. the laws of god are not obligatory on us because they are the enactments of his power, or the expression of his will; but because they express his infinite wisdom. they are not right because they are his laws, but his laws because they are right. from the equilibrium of infinite wisdom and infinite force, results perfect harmony, in physics and in the moral universe. wisdom, power, and harmony constitute one masonic triad. they have other and profounder meanings, that may at some time be unveiled to you. as to the ordinary and commonplace explanation, it may be added, that the wisdom of the architect is displayed in combining, as only a skillful architect can do, and as god has done

e sun, mars, jupiter, and saturn. there were seven heavens and seven spheres of these planets; on all the monuments of mithras are seven altars or pyres, consecrated to the seven planets, as were the seven lamps of the golden candelabrum in the temple. that these represented the planets, we are assured by clemens of alexandria, in his stromata, and by philo judaeus. to return to its source in the infinite, the human soul, the ancients held, had to ascend, as it had descended, through the seven spheres. the ladder by which it reascends, has, according to marsilius ficinus, in his commentary on the ennead of plotinus, seven degrees or steps; and in the mysteries of mithras, carried to rome under the emperors, the ladder, with its seven rounds, was a symbol referring to this ascent through th

. not that philosophy or science is in opposition to religion. for philosophy is but that knowledge of god and the soul, which is derived from observation of the manifested action of god and the soul, and from a wise analogy. it is the intellectual guide which the religious sentiment needs. the true religious philosophy of an imperfect being, is not a system of creed, but, as socrates thought, an infinite search or approximation. philosophy is that intellectual and moral progress, which the religious sentiment inspires and ennobles. as to science, it could not walk alone, while religion was stationary. it consists of those matured inferences from experience which all other experience confirms. it realizes and unites all that was truly valuable in both the old schemes of mediation--one _her

MOTTA MARCELO THE COMMENTARIES OF AL

s matter of commentaries is so difficult, and why any commentary must not be taken too seriously. the four great meanings, of course, are beyond any danger of being confused, since they are experienced in trance, and independent of reason. they cannot be communicated through the intellect. even the most accurate attempt to do so misleads) 3. every man and every woman is a star. 4. every number is infinite; there is no difference. this is a great and holy mystery. although each star has its own number, each number is equal and supreme. every man and every woman is not only a part of god, but the ultimate god "the centre is everywhere and the circumference nowhere" the old definition of god takes new meaning for us. each one of us is the one god. this can only be understood by the initiate;

here nuit appeals, simply and directly, recognizing the separate function of each star of her body. in addressing me as warrior lord of thebes, it appears as if she perceived a certain continuity or identity of myself with ankh-f-n-khonsu, whose stele is the link with antiquity of this revelation. the unveiling is the proclamation of the truth previously explained, that the body of nuit occupies infinite space, so that every star thereof is whole in itself, an independent and absolute unit. they differ, as carbon and calcium differ, but each is a simple "immortal" substance, or at least a form of some simpler substance. each soul is thus absolute, and 'good' or 'evil' are merely terms descriptive of relation between destructible combinations. thus, quinine is 'good' for a malarial patient

itted an error of syntax that any modern secretary would avoid! the problem was that he was caught in the quandary that the "indivisible essence" is simultaneously one and many! hence the 'error' lay readers should understand that when a.c. writes "here nuit appeals "what he actually means is "here aiwass, speaking as nuit, appeals" etc. aiwass, being an lpsissimus, can of course speak in name of infinite space. the fact that children is with c capital indicates a hidden technical meaning in the verse. those children are rather big children! they are giants, titans, gargantuas or pantagruels of legend in short, they are babes of the abyss. this is the "grade, or rather, the "going" in which the veil is rent and the mind receives the first impact of the infinite. in this sense, therefore, n

its revelations. no wonder organized religions everywhere fought it! no wonder "initiatic orders" which had only this "awful truth "os iris is a black god" to mask their financial and political maneuvers clamored that aleister crowley was a very wicked man. 9. worship then the khabs, and behold my light shed over you! we are to pay attention to this inmost light; then comes the answering light of infinite space. note that the light of space is what men call darkness; its nature is utterly incomprehensible to our uninitiated minds. it is the 'veils' mentioned previously in this comment that obstruct the relation between nuit and hadit. we are not to worship the khu, to fall in love with our magical image. to do this we have all done it is to forget our truth. if we adore form, it becomes op

. 14. above, the gemmed azure is the naked splendour of nuit; she bends in ecstasy to kiss the secret ardours of hadit. the winged globe, the starry blue, are mine, 0 ankh-af-na-khonsu! exoterically, this is a straightforward description of the relative positions of nuit and hadit in the stele. the esoteric meaning had better remain secret. 15. now ye shall know that the chosen priest& apostle of infinite space is the prince-priest the beast; and in his woman called the scarlet woman is all power given. they shall gather my children into their fold: they shall bring the glory of the stars into the hearts of men. the authority of the beast rests upon this verse; but it is to be taken in conjunction with certain later verses which i shall leave to the research of students to interpret. 16. f

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ents, watched for the hour of noon, when he was in the habit of coming up to the island of pharos,[42] with poseidon's flock of seals, which he tended at the bottom of the sea. surrounded by these creatures of the deep, he used to slumber beneath the grateful shade of the rocks. this was the favourable moment to seize the prophet, who, in order to avoid importunities, would change himself into an infinite variety of forms. but patience gained the day; for if he were only held long enough, he became wearied at last, and, resuming his true form, page 118 gave the information desired, after which he dived down again to the bottom of the sea, accompanied by the animals he tended [109] triton and the tritons. triton was the only son of poseidon and amphitrite, but he possessed little influence

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

suffragans; the bishop of albano, legate to the apostolic see; and the abbots of citeaux, clairvaux (saint bernard* and pontivy. a rule was instituted for the new knights" the chronicler adds, their affairs had prospered so well that at this time they had in their monastery three hundred knights, more or less, all wearing the white robe+ not including the brother servants, whose number was almost infinite. it is said they own immense properties, on both sides of the sea and that there is not a single province in the christian world that has not assigned some portion of its holdings to such an extent that their wealth is, on this we can be sure, equal to that of kings. the order of the temple was able to establish itself and prosper not merely in the holy land, but in all regions of the chr

ttling of the suburbs, especially the faubourg saint germain* only the temple granted and had the power to guarantee a very extensive franchise to craftsmen. the right of franchise allowed the exercise of any craft or commerce* seine prefecture, commission d'extension de paris apercu historique, 1913, 12, 16, 17. a 1548 edict banned all new construction in the faubourgs [suburban areas, where "an infinite number of folk" were looking to settle "in order to enjoy the franchises and exemptions that were accorded to the inhabitants of these faubourgs" 110 the origins of freemasonry from ancient times to the middle ages outside the ordinary laws of the king, the city, and craft organizations. the exact territorial limits covered by the temple's franchise are not known. it is quite certain that

confirm said privileges. because it is obvious to each and all what the famous merchants and traders of paris are in a position to confirm that is, if said enclos was not an asylum and a free retreat for different merchants and other folk for whom a fall from grace was precipitated by an unexpected misfortune in business that not all the prudence in the world could have avoided, there would be an infinite number of merchants and traders in paris, and likewise outside, who would find themselves forced to move into foreign lands and carry with them their effects because there is naught but this place in paris that is regarded as an established haven. this would be a consequence more dangerous than it is possible to say. 118 the origins of freemasonry from ancient times to the middle ages onl

d of saint james and saint louis that had been abolished in 1306 "to provide through one's work the gifts of large alms, to feed the indigent brothers, to have masses said for both the living and the dead, and to busy oneself with various charitable works" but the primary goal, not said outright here yet implied in all that was said and done, was "to elevate man to god and let him earn the lord's infinite grace" we know about the organization and life of the brotherhoods thanks to eighteenth-century documents. each trade community placed under the protection of a patron saint owned a private chapel in a church, where it held its meetings. each had special officers who were elected to their posts sometimes a provost and chairman or two sworn masters would share the position. following mass

to a certain extent. we may recall how similar legends were transposed into apocryphal texts and were spread through sculptures and the images in stained-glass windows. some of these were christianized forms of ancient beliefs and stories depictions of myths that were eternal bearers of the transcendent. as described in the image of isidore de seville, holy scripture was a lyre whose strings had infinite resonance. thus, all the patron saints and fabled figures who were the protectors of the crafts had their own legends. those of saint christopher, mary magdelene, and the three magi, which remain extremely popular today, shared the same sources. outside of these particularly deeprooted cases, however, other similar innovations woven from the scriptures were no longer accepted by christian

ONYX TABLET OF SET

july 11, 1994 revision: html revision: august 8, 1999 ce i began to meet these strange and brilliant individuals. in their words and actions i saw shadows beyond what i knew existed in human time and space. this forum of special persons had become a tool from which to transcend the mythic struggle of profane humanity. i committed myself to this quest for personal truth. i have come to find it an infinite adventure of the heart and mind- a symphonic movement to apprehend the chalice hidden within the soul. i earned my place within this structure, and a land of red rubies came into being at the end of a vampyre's blade [special note on the shadows i noticed: these shadows were the developing subjective realities of my new, bright-eyed friends. i was able to recognize these shadows because i

PHILIP NEIL MYTHS LEGENDS EXPLAINED

le the sun (re) courses between them. on the left stands shu (air, next to ha, god of the western desert. on the right, the goddess nephthys waters the earth. creator of the universe re, creator of the universe, the gods, and the first people, wears the sun on his brow. he will rule the world until the end of time, when all creation shall pass away, and once more the world shall be covered by the infinite flood of nun. sun disc uraeus re s boat feather of justice the benu bird a t the beginning of time, the waters of nun lay in darkness, until re thought himself into being. at the first dawn, the benu bird flew across the waters, its great wings flapping soundlessly, its long legs trailing. the benu bird reached a rocky pyramid, just breaking through the surface of the water. it opened its

e sacred sakaki tree in one hand, and a magical jewel in the other. the sakaki tree (cleyera japonica) is one of the wonderful objects used to lure the sun goddess amaterasu out of her cave (see pp. 122 23. jewel sengen-sama holds a magical jewel in her right hand. mount fuji and her neighbor, the male mount haku, once argued over which of them was the highest. to settle the matter, the buddha of infinite light ran a pipe from the top of mount haku to the top of mount fuji. when the water spilled over fuji s peak, the goddess was so cross that she beat haku over the head and cracked his skull in eight places (now the eight peaks of mount haku. as a result, mount fuji is now taller. myths of the ainu in the beginning, the earth was a lifeless swamp, with six heavens above and six worlds bel

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

ed within lucifer. he sought to become as god, to rise towards godhead. thus the great rebel was born. standing against the holy hierarchy, lucifer gathered many of his fellow seraphim, leviathan, belial, astaroth, asmodeus/samael, mephistopheles, dagon, sorath/shaitan, beelzebub and a host of others to stand in the light of selfgodhood and defy that which stood against individual phosphorus; the infinite possibility of existence. a great battle ensued, etheric and astral bodies were devoured and torn from aggressive attacks. the seraphim which sought the throne of god gave all under the flag of lucifer. nothing would stand in the way of individual freedom and the light of godhood; nothing is the basis for destruction and the beginning of creation. the morning star was rising, angelic host

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

copyright 2004 by rabbi a. markel the knowledge of g-d table of contents part one: seder hishtalshelut- the chaining down of the worlds the soul of man the soul of creation the source of all existence the inner self of man heyulie& ko ach ability& potential the singular essence of the soul a highlight in the singularity the estimation within himself the essential light of the soul ohr ein sof the infinite light yachid singular echad one kadmon the primordial the need for restraint& concentration tzimtzum restraint the point and impression reshimu impression kav v chut the line& thread kav hamidah the measuring line the three abilities hagadol, hagibor, v hanorah- the great, the mighty, and the awesome the ten sefirot the three upper sefirot (mochin brains) the seven lower sefirot (midot em

and end both in time and space. a physical thing, by definition, is three dimensional. in order for it to exist in space, it must have length, width and depth. anything with length, width and depth is measurable and therefore limited. this means that the universe has a beginning and an end. there also is a beginning and an end to the time of the universe. time itself is a created thing. there was infinite timelessness before the universe existed, there will be infinite timelessness after it ceases to exist, and the duration of its existence is limited. no matter how much time the universe will exist, relative to the infinity that precedes it and the infinity that follows it, its existence is literally insignificant. it is not even a bleep on the radar screen of existence. we therefore see

, even in the form of potential energy. this is similar to the power of speech, which is also a heyulie ability. as much as a person may speak, it does not at all reduce his ability to speak. it is not that a person is born with the potential for five million words and that, as he speaks, he depletes his power of speech, until he runs out of words and becomes mute. rather, his ability to speak is infinite, and the only factor which limits it, is his limited life span. furthermore, even when he is sleeping, and his power of speech is "resting, he still possesses the ability to speak. this is so, even though during sleep he is unconscious, and has no intention to speak. the singular essence of the soul now that we understand the difference between a heyulie (ability) and a ko ach (potential

t is in the soul, before being revealed in any particular movement, it was not yet within the definition of "movement" altogether. it did not exist as the distinct quality of "movement" for in the soul there is no movement whatsoever. there, all that exists is the essential self of the soul. nonetheless, because we can clearly see, that when this power is revealed in actual movement, there are an infinite number of possible movements that could have been made, had conditions warranted it, we are forced to say, that every detail of every possible movement, is included as a heyulie (ability, in the essential self of the soul. another example of this may be drawn from the influx of life force from the soul to enliven the body. though, once it becomes invested in the body, it is revealed as se

f the soul, it is not the actual essence of the soul, just as a ray of light is not the luminary itself. rather, the property of light is that it reveals the luminary from which it emanates. in the same way, this essential light of the soul is a revelation of the essence from which it emanates. nonetheless, it is not outside of the self, but is, rather, the revelation of the self to the self. the infinite light g-d knows himself. his self-knowledge is infinite because he is infinite. this self-knowledge is called, ohr ein sof (the infinite light. though this self-knowledge reveals the essence of g-d, it itself, is not the essence of who he is, but is rather his infinite revelation. nonetheless, it is not outside of him, but is, rather, the revelation of himself to himself. this can be furt

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

bring about destruction of evil and the immediate arrival of our righteous king moshiach, with the true and complete redemption, immediateeo de ah et hashem the knowledge of g-d by rabbi a. markel& shimon markel copyright 2004 part two: contemplation& meditation what is contemplation hitbonenut now that we have explained the entire chaining down of the worlds, from the essence of ohr ein sof (the infinite light) until our world, we must explain the proper approach this type of study. we will, therefore, now delve into the methodology of kabbalistic contemplation. in essence, hitbonenut (contemplation) is the strong gazing of the mind into the depth of a subject. in other words, one examines the subject in his mind until he understands it in all its parts and details. in the terminology of

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

rm. this is alluded in the verse, gon that day, g-d [yud-hei-vav-hei] will be [yud-hei-yud-hei] one, and his name will be one. h13 .translated from likutei torah and sha far hapesukim 13 zechariah 14:9. 119 parashat toldot in the beginning of the portion of the torah read this week, isaac and rebecca pray for children: gisaac entreated g-d opposite his wife, because she was barren. h1 when g-d fs infinite light descends, it becomes manifest in atika, that is, in arich anpin [arich anpin extends throughout] the entire measure of atzilut; the other [partzufim] enclothe arich anpin [to various extents. atika means gthe ancient one h or gprimordial one. h the partzuf that develops from the inner dimension of keter is called atik yomin, but the term atika kadisha( gholy ancient one h) or just a

h of yesod. 1 genesis 25:21. 2 ibid. 44:3. the arizal on parashat toldot 120 now, the light that issues from the beard, via the hairs, is called mazal, because it gflows h drop by drop. the word mazal in hebrew is derived from the root nun-zayin-lamed, which means gto flow. h a mazal is a spiritual conduit of divine life force, which flows from it to some other level. to explain: the light of the infinite one [first] becomes manifest in the head of arich anpin, in which are situated the brains. when it then seeks to be manifest [further, down] through the throat, which is narrow, the light bursts forth [through the skin] as hair. this is the origin of the beard. the transformation of divine consciousness from the mental to the emotional state is a drastic change, and involves a tzimtzum, o

ed the milui. aleph is spelled out as aleph, lamed, peh; dalet is dalet, lamed, tav; nun is nun, vav, nun. 4. the apparent intention here is to indicate that the year (5)736, 1976 in the gregorian calendar, was an auspicious year for the advent of the messiah. 5. heichalot: literally, gchambers. h these are the outermost aspects of a world. see note below. 6. prior to creation, there was only the infinite revelation of g-d that filled all existence. this is called the or ein sof. the infinite light. which is not g-d himself, only his infinite revelation of himself. within this infinite revelation, limited beings could not possibly exist. accordingly, there was a progressive lessening and constricting of the or ein sof, making room for limited existence. this progressive constriction, calle

om greater to lesser revelation of the or ein sof they are: the world of adam kadmon which is the primordial world, or the first level of somewhat finite revelation; the world of atzilut; the world of beriah; the world of yetzirah; and the world of asiyah. the entire physical universe is the lowest aspect of the world of asiyah. in each of the worlds there is an increasingly dim revelation of the infinite light as it descends further and further and becomes more and more concealed. it is important to note that these worlds do not occupy different geographical places. they are not geographical at all, but descending planes of reality. the arizal on parashat miketz 204 knowledge of good and evil. for this reason the verse states that[ gthey stood c] on the banks of the river, h but not in th

completely sweeps away [yeva feir] dung. h16 the word for gdestroyer h (maveh) is seen to be related to the word for gsought out h (nivu),17 indicating something that is usually hidden but occasionally revealed, such as teeth. g-d created the world through g32 paths of wisdom h18 (often understood as the 10 sefirot and the 22 letters of the hebrew alphabet. just as chochmah is the contraction of infinite intellect into a finite flash of insight that can revitalize a person fs mind, the teeth break down food into digestable particles that can be of use to the body. evil teeth, however, obstruct speech. although tiferet is generally associated with the heart or torso, in the context of the mouth it is associated with the tongue.19 in the verse cited, the root emphasized [beit-ayin-reish] is

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

derful and mysterious process. but it is! in his triumphal chariot of antimony, the alchemist basil valentine describes his antimony as a deadly poison on the one hand, yet, when purified alchemically, as a potent medicament on the other. apparently this golden dawn material has to be described in rather the same way-reminding me of an old adage concerning money. it passes ihrough the lives of an infinite number of people to change their lives catalytically, but in the process always remaining untouched itself. at the same time, it recalls to mind several letters that were received years ago following the publication of the first of the four volumes in the original edition. anyone would have thought, judging from the tone of some of these letters, that i had become exalted to the throne of

applying its recommendations in his efforts to integrate the golden dawn teachings into his life and mind. its counsel is invaluable. if only the students who had written to me to complain of the overwhelming quantity and quality of teaching, had first heeded its instructions and counsel, their opinion might have been different. it is a sensible and rational approach to a vast subject with almost infinite ramifications. once this counsel has been well heeded, and closely adhered to, then the student could start dealing with the simplest elements of ritual and ceremonial procedures. an attempt to handle the complex initiatory rituals of the grades without proper preparation and guidance, can only end in failure. much the same is true of the complicated ceremonies described in the third volu

jewish system described at length in my tree of life and the knowledge lectures herein. since it is primarily a mystical method, the qabalah has innumerable points of identitvwith the more ancient systems elaborated by other peoples in other ;arts of the world. 1ts most important roo concepits that the uitirnate root from which this universe, with all things therein, has evolved is ain souh aour, infinite or limitless light. b far as our "minds are capable of conceivikg such metaphysical abstractions, this is to be understood as an infinite ocean of brilliance wherein all things are held as within a matrix, from which all things were evolved, and it is that divine goal to which all life and all beings eventually must return. issuing from or within this boundless light, there manifests what

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

ions are unique in a special way, and they especially symbolise that "light which shineth in darkness" the light of the spiritual self. as light shines into darkness, illuminating it without suffering a diminution of its own existence, so the workings of the supernals, as these three sephiroth are called, overflow from their exuberant being without thereby diminishing in any degree the reality or infinite vitality of their source. they are considered hence to have but little relation with the inferior sephiroth which issue from them, except as stem and root. yet though hardly in any philosophic relation to our phenomenal universe, we find when engaged in magical working that it is customary- even necessary- to open ourselves by invocation to its influence so that this divine power of the s

REGARDIE TALISMANS

here is a tentative design that could be taken as basic or suggestive: this incorporates most of the important symbols pertaining to saturn, in its higher spiritual aspects. the concentrated effort to draw or paint this talisman would in itself go far towards correcting the flightiness and the scattering of mental energies which seems so often to accompany the airy signs. meditation on the almost infinite meanings of these saturn symbols should also help to implant in the depths of the psyche the spiritual essence required. some form of ritual consecration should be attempted, after which the talisman, wrapped in an indigo silk pocket, should be carried on the person all the time. the student should also seriously consider the advisability of making a talisman for each one of the seven anc

ight and life to the earch, the sun. an appropriate biblical verse for inscription around the outer margin of one side of the talisman could be: and god said, let there be light. and there was light! the literary recording in the bible of this prehistoric event provides justification and hope that an event modeled on the pattern of this earlier one may well be repeated, on request, as it were. an infinite variety of changes may be rung on this simple theme. but this provides the basic idea involved. of course one has to be familiar with the books of the bible to know where to look for the right phrase. traditionally also, the verse was written in hebrew letters. since, however, few students could letter hebrew legibly and artistically, resulting in the occurrence of many stupid misprints o

RITE OF THE OPPOSER

without circumference; fate is my centre without position. magick is my force: energy beyond limitation. my body is transition: from now unto now. my words encipher me and create possibilities; as i speak so these words ensorcel reality. as i cease- so doth all- but the design of which i speak. as i cease- so doth all- but that which i am. formula of the opposer: as the dragon doth coil about the infinite, and the wheel of heaven doth turn upon its heart, so let all revolve upon this point. as the circle doth turn through the seasons of change, so now do i turn, as the axis of fate, to manifest the word of mine own self-overcoming: in the day of mine offering there is no-one and no-thing whom i will not sacrifice. in the day of my becoming there is noone and no-thing whom i will not transc

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

after eliminating and dispersing the u1timate and grosser elements ofbodies by the influence of fire, to grasp and hold the residing spirit from escape to the ethereal worldbeyond this world, and require and demand of it obedience and submission to their will.hermeticism overrides and transcends nature, and by its art directed upon nature, accomplishesrapidly that which nature requires an almost infinite period to effect.in these matters therefore be attentive and diligent, and we will accordingly regard you by a higherrank in the scale of rosicrucianism. we purposely propose making to you a new and startlingdiscovery, and assigning you work in a more interior apartment of our moral laboratory.you are to be instructed in the use of new and subtle simples and compounds of more artful andin

the metals, the mineries, the material of quarries which shall yield their riches in due time.millions of wonders doth the very face of the earth offer up, herbs, flowers, trees with leaves, seeds,and fruits; beasts and worms; birds and insects, and the angelic stars in the firmament. how can weutter sufficient praise to the maker of all, whose wonderful wisdom is displayed in all these works;the infinite, the eternal. for god created the heavens and the earth, the sun, the moon and. thestars.all nature smiles; my sign is that of aries, the ram, the opening of spring, nature222s childhood, thevernal equinox, the point from which we commence the stairs of ascension toward perfection. so letrituals of the societas rosicrucianis in angliaphilosophus38 our thoughts climb as does the light arra

ses a powerful influence over the mind of the earnest rosicrucian. astronomy is anexact science, but an abstruse subject, yet a simple key opens much of its inner mysteries. we dividethe heavens into three classes, the world of air, the world of stars, and the heaven of heavens.the first embraces the atmospheric envelope, clouds, and attendant storms with their inhabitants.the second includes the infinite space containing the stars, planets, asteroids, meteors, comets,star-showers, nebulae and the universal system while the third opens to our view god's holy ofholies, the eternal heavens, the astronomical and divine evidence of a real or an ideal residence ofthe deity.to the ancients, there were known but seven planets, the sun .moon, mercury, mars, venus,jupiter and saturn, revolving abou

d a multiplicity of contrivances; and we have great and calculating minds among us, likeunto our frater copernicus. our advance is great, yet we lay the foundation only for that glorioustemple of astronomic knowledge which shall be god222s revelation of the heavens to man.of all the glories off the soul, of all the harmonies attuned to reason, to the utmost capacity of mindto appreciate the ideal infinite, the wondrous works of god, in their immensity as revealed byastronomy, call forth man222s greatest praise and adoration of the creator of all.rituals of the societas rosicrucianis in angliasecond section49 three distinct notes on a silvery-toned bell, followed by four more as defined, and sounded without,are heard.4th philos:'tis the warning of the herald, our converse must soon close fo

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

reservation. another scholar, but of a mind more fantastic than judicious, passed years in the study of this masterpiece, and has merely suspected its plenary importance. it is, in truth, a monumental and extraordinary work, strong and simple as the architecture of the pyramids, and consequently enduring like those a book which is the summary of all sciences, which can resolve all problems by its infinite combinations, which speaks by introduction 3 evoking thought, is the inspirer and moderator of all possible conceptions, and the masterpiece perhaps of the human mind. it is to be counted unquestionably among the very great gifts bequeathed to us by antiquity; it is a universal key, the name of which has been explained and comprehended only by the learned william postel; it is a unique te

e hermetic and magical doctrines of orpheus; and if we recur only to the mysterious poetry of greece, it is because the sanctuaries of egypt and india to some extent dismay us by their resources, leaving our choice embarrassed in the midst of such abundant wealth. we are eager, moreover, to reach the thebaid at once, that dread synthesis of all doctrine, past, present and future; that so to speak infinite fable, which reaches, like the deity of orpheus, to either end of the cycle of human life. extraordinary fact! the seven gates of thebes, attacked and defended by seven chiefs who have sworn upon the blood of victims, possess the same significance as the seven seals of the sacred book interpreted by seven genii and assailed by a monster with seven heads, after being opened by a lamb which

into the sanctuary of the kabalah one is seized with admiration in the presence of a doctrine so logical, so simple and at the same time so absolute. the essential union of ideas and signs; the consecration of the most funda12 the doctrine of transcendental magic mental realities by primitive characters; the trinity of words, letters and numbers; a philosophy simple as the alphabet, profound and infinite as the word; theorems more complete and luminous than those of pythagoras; a theology which may be summed up on the fingers; an infinite which can be held in the hollow of an infant's hand; ten figures and twenty-two letters, a triangle, a square and a circle: such are the elements of the kabalah. such also are the component principles of the written word, reflection of that spoken word w

which is for its principle, can be in no sense hypothesis or guesswork. mercurius trismegistus begins his admirable symbol known under the name of the emerald table, by this threefold affirmation: it is true, it is certain without error, it is of all truth. thus, in physics, the true confirmed by experience; in philosophy, certitude purged from any alloy of error; in the domain of religion or the infinite, absolute truth indicated by analogy: such are the first necessities of true science, and magic only can impart these to its adepts. but you, before all things, who are you, thus taking this work in your hands and proposing to read it? on the pediment of a temple consecrated by antiquity to the god of light was an inscription of two words: know thyself. i impress the same counsel on every

below, and that which is below unto that which is above. in other words, the form is proportional to the idea; the shadow is the measure of the body calculated in its relation to the luminous ray; the scabbard is as deep as the sword is long; the negation is in proportion to the contrary affirmation; production is equal to destruction in the movement which preserves life; and there is no point in infinite extension which may not be regarded as the centre of a circle having an expanding circumference receding indefinitely into space. every individuality is therefore indefinitely perfectible, since the moral order is analogous to the physical, and since we cannot conceive any point as unable to dilate, increase and radiate in a philosophically unlimited circle. what can be affirmed of the so

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

f thine incredible flights; thine eyes would be clear, thy smiling countenance white and red like that of thy happy sisters; all the stars would know thee, and, far from fearing thy flight, would rejoice at thine approach; for then thou wouldst be made one with us by the indestructible bonds introduction 3 of universal harmony, and thy peaceful existence would be one voice more in the canticle of infinite love. h and the comet replies to the fixed star: gbelieve not, o my sister, that i am permitted to wander at will and vex the harmony of the spheres! god hath appointed my path, even as thine, and if it appear to thee uncertain and vagrant, it is because thy beams cannot penetrate far enough to take in the circumference of the ellipse which has been allotted for my course. my fiery hair i

shall disappear from heaven when i shall have consumed myself, and my doom will have been glorious enough! know that various fires burn in the temple of god, and do all give him glory: ye are the light of golden candelabra; i am the flame of sacrifice. let us each fulfil our destinies. h having uttered these words, the comet tosses back her burning hair, uplifts her fiery shield and plunges into infinite space, seeming to be lost for ever. thus satan appeared and disappeared in the allegorical narratives of the bible. gnow there was a day, h says the book of job, gwhen the sons of god came to present them selves before the lord, and satan came also among them. and the lord said unto satan: ewhence comest thou? f then satan answered the lord, and said: efrom going to and fro in the earth

rd which restrained the superb angel, and beholding him plunge through the night, which he furrowed with glory, he loved the offspring of his thought, and said with an ineffable smile: ehow beautiful was the light! f ggod has not created suffering; intelligence has accepted it to be free. and suffering has been the condition imposed upon freedom of being by him who alone cannot err, because he is infinite. for the essence of intelligence is judgement, and the essence of judgement is liberty. the eye does not really possess light except by the faculty of closing or opening. were it forced to be always open, it would be the slave and victim of the light, and would cease to see in order to escape the torment. thus, created intelligence is not happy in affirming god, except by its liberty to d

sable to the happiness of heaven. were the light unrepelled by shadow, there would be no visible forms. if the first angels had not encountered the depths of darkness, the child-birth of god would have been incomplete, and there could have been no separation between the created and essential light. never would intelligence have known the goodness of god if it had never lost him. never would god's infinite love have shone forth in the joys of his mercy had the prodigal son of heaven remained in the house of his father. when all was light, there was light nowhere; it filled the breast of god, who was labouring to bring it forth. and when he said: elet there be light! f he permitted the darkness to repel the light, and the universe issued from chaos. the negation of the angel who at birth ref

he house of his father. when all was light, there was light nowhere; it filled the breast of god, who was labouring to bring it forth. and when he said: elet there be light! f he permitted the darkness to repel the light, and the universe issued from chaos. the negation of the angel who at birth refused slavery constituted the equilibrium of the world, and the motion of the spheres commenced. the infinite distances admired this love of liberty, which was vast enough to fill the void of eternal night and strong enough to bear the hatred of god. but god could hate not the noblest of his children, and he proved him by his wrath only to confirm him in his power. so also the word of god himself, as if jealous of lucifer, willed to come down from introduction 5 heaven and pass triumphantly throu

ROBERT KIRK WALKER BETWEEN WORLDS

e given as alms in the mortal life (see appendix 2. the temporary or limbo body, a vehicle gained by compassion, lives in the fairy realm, rather than being scattered, or wandering in the totum, the fullness of the universe, or returning to the first nothing or void. these are abstruse metaphysical concepts, perhaps familiar to modern esoteric students from kabbalah or tibetan buddhism, where the infinite universe (kirk's totum) is founded upon an utter commentary 94 void (kirk's first nothing. they do not play a great part in the orthodox christianity of the seventeenth century, and if we grant that kirk is indeed reporting oral tradition, this is further evidence of a specific wisdom-teaching of ancient origins, but with perennial and worldwide currency. finally we have the reference to

RUBY TABLET OF SET

at of revelation, but reaching conclusions that support one another; that all knowledge begins with sense perception from the data of which the intellect abstracts universals, and on the basis of these proceeds through induction and deduction to science and knowledge of things in their causes and thence to knowledge of ultimate causality; and the conclusion that the universe is the creation of an infinite, uncreated being; that everything in nature is composed of matter and form, with the potentiality of the former being brought to actuality by the latter; that everything which is natural is good in itself and a cause for evil only when used for ends other than those for which it was created or beyond the limits prescribed by sound reason or divine law; and that because of his rational nat

can be measured both against the totality of existence [the universe] and also against any individual frame of reference. variation (ifn) as indicated above, sometimes there are ranges of potential states between two opposites. sometimes there are a large but finite number of states. sometimes there are just the two absolutes. the fourth character of each code will be "i" if we feel there are an infinite number of possible states between the absolutes (eg: probability, and "f" if the number of possible states is finite but uncountable (eg: life- death. if only the two absolutes exist, this code will be "2 (eg: set/harwer, and if there is a third possible state the code will be "3. again, if we have not yet decided this classification, we'll encode a. v. selection how did we choose the opp

hat in these diagrams squares may represent treasures or the substance-side, while circles may represent gods or the energy-side- but these can interchange, for the substance of one plane or phase becomes the energy of the plane below. the three strokes seem to represent the potential triad or trinity latent in all manifestation, and this triad acting within the tetrad of the squares produces the infinite ordering into twelves or dodecads. we should also recollect that in all probability we have only a very faulty reproduction of these diagrams, for we have to take into account the translating and copying and re-copying by ignorant scribes. the three lines are said to be three voices which jeou will send forth when he is ordered "to praise the father" that is to say, to emanate, for this i

e chimaera: the noah legend is not in our myth-cycle, if you please. the sphinx: my apologies. the chimaera: and so plato wished to identify the primal forces of the universe. this resulted in his famous theory of the forms, if i am correct. but i sense a weak point here. plato was a finite being, and yet he desired to comprehend universal absolutes. as perfect standards they would necessarily be infinite, since any measure of perfection must extend in all dimensions without limitation. it would be possible for a finite entity like plato to comprehend the infinite without distortion only if the infinite reveals aspects of itself to and through the finite. but the finite must have faith or trust that the aspects are undistorted in their presentation. the sphinx: precisely, and now we are ge

light source may be separating or converging. a derived equation states that, when an object is moving with respect to an observer, the mass of the object becomes greater, the amount of increase depending upon the relative velocity of object and observer. as the mass of the object increases, its length along the axis of its direction will decrease. at the speed of light, the object's mass becomes infinite, and its length shrinks to zero. since an infinite-plus amount of energy would be required to raise the speed of an infinite mass beyond the speed of light, such hyper-light speed is not possible. the sphinx: so states the special theory. the chimaera: now, internally the special theory is consistent, because it treats the speed of light as a constant and incorporates a series of equation

SALMANRUSHDIE THESATANICVERSES

did, he thought in those days, they were the vessels into which he could pour himself, and when he moved on, they would understand that it was his nature, and forgive. and it was true that nobody blamed him for leaving, for his thousand and one pieces of thoughtlessness, how many abortions, rekha demanded in the cloud-hole, how many broken hearts. in all those years he was the beneficiary of the infinite generosity of women, but he was its victim, too, because their forgiveness made possible the deepest and sweetest corruption of all, namely the idea that he was doing nothing wrong. rekha: she entered his life when he bought the penthouse at everest vilas and she offered, as a neighbour and businesswoman, to show him her carpets and antiques. her husband was at a world-wide congress of ba

ay on the rocks at scandal point without having to be watched over by his ayah, kasturba. and one day (it was so, it was not so, he strolled out of the house, that ample, crumbling, salt-caked building in the parsi style, all columns and shutters and little balconies, and through the garden that was his father's pride and joy and which in a certain evening light could give the impression of being infinite (and which was also enigmatic, an unsolved riddle, because nobody, not his father, not the gardener, could tell him the names of most of the plants and trees, and out through the main gateway, a grandiose folly, a reproduction of the roman triumphal arch of septimius severus, and across the wild insanity of the street, and over the sea wall, and so at last on to the broad expanse of shiny

and you have to watch out for omb leaves, by the way. deadly poison. the wind won't kill you but the leaf-juice can. she clapped her hands like a child: honestly, henry, silent winds, poisonous leaves. you make it sound like a fairy-story. henry, fairhaired, soft-bodied, wide-eyed and ponderous, looked appalled _oh, no, he said _it's not so bad as that. she arrived in that immensity, beneath that infinite blue vault of sky, because henry popped the question and she gave the only answer that a forty-year-old spinster could. but when she arrived she asked herself a bigger question: of what was she capable in all that space? what did she have the courage for, how could she _expand_ to be good or bad, she told herself: but to be _new. our neighbour doctor jorge babington, she told gibreel, nev

"will mr. joshi please come to the instrument? there is a personal call" her father took one look at the joy bursting out on jumpy's face and murmured softly to his wife "mrs, the voice this boy is wanting to hear is not inner by any manner of means" o o o the impossible thing came between pamela and jamshed after they had spent seven days making love to one another with inexhaustible enthusiasm, infinite tenderness and such freshness of spirit that you'd have thought the procedure had only just been invented. for seven days they remained undressed with the central heating turned high, and pretended to be tropical lovers in some hot bright country to the south. jamshed, who had always been clumsy with women, told pamela that he had not felt so wonderful since the day in his eighteenth year

ound her pressed in the pages" he handed her a dead woman's photograph: her sister, elena, buried here and forgotten. another addict of visions; and a casualty of the habit "we don't talk about her much" she was kneeling unclothed on the bed, her pale hair hiding her face "put her back where you found her _i saw no god, nor heard any, in a finite organical perception; but my senses discover'd the infinite in every thing. he riffled on through the book, and replaced elena cone next to the image of the regenerated man, sitting naked and splay-legged on a hill with the sun shining out of his rear end _i have always found that angels have the vanity to speak of themselves as the only wise. allie put her hands up and covered her face. gibreel tried to cheer her up "you have written in the flyle

SAPPHIRE TABLE OF SET MAIN

u and the ou. the magister templi no longer "needs" the ou as a psychological prop for his own existence, but it is still the arena in which he acts. it is his ability to conceptualize both the ou and the pu relative to one another that gives him his tremendous power to mold the course of specific events. this is the magician at full strength; this is the force of the individual will raised to an infinite exponential. this is the master of the temple of set. it is because such qualities are evident in you that you have been recognized as deserving of the iv. where does the v fit into all of this? consider what a magus "does: he proclaims a word that governs the aeon of time in which he exists. the "word" obviously, is a symbol for an entire philosophy or organized system of thought. and wh

SAPPHIRE TABLET OF SET

u and the ou. the magister templi no longer "needs" the ou as a psychological prop for his own existence, but it is still the arena in which he acts. it is his ability to conceptualize both the ou and the pu relative to one another that gives him his tremendous power to mold the course of specific events. this is the magician at full strength; this is the force of the individual will raised to an infinite exponential. this is the master of the temple of set. it is because such qualities are evident in you that you have been recognized as deserving of the iv. where does the v fit into all of this? consider what a magus "does: he proclaims a word that governs the aeon of time in which he exists. the "word" obviously, is a symbol for an entire philosophy or organized system of thought. and wh

SATANGEL

ldness. if thy involuntary torment has the noble appearance of being irrevocable, and is illumined by the honour of becoming a redemption. o scapegoat of the world, thy beating heart of a dead man covets the immense, the final depth- thou utterest the sobs of a messiah, but thou corruptest and degrades like a damnation. therefore i will tell of thy infamy, and thy attraction, i will sing of thine infinite lament. thou art the last ideal of fallen man; but if thy cherub s wings seem to be impregnated with heaven, if thy woman s breast drips a soothing pity, thy scaly belly and thy animal s legs exude stinking idleness, forgetfulness of courage, and consent to abjectness. o holy and impious satan, symbol of the degenerate universe, thou knowest and sufferest, may thou become, according to th

SATANIC RITUALS

by favor or by wrath of fate? all substance lives and struggles evermore through countless shapes continually at war, by countless interactions interknit: if one is born a certain day on earth, all times and forces tended to that birth, not all the world could change or hinder it. i find no hint throughout the universe of good or ill, of blessing or of curse; i find alone necessity supreme; with infinite mystery, abysmal, dark, unlighted even by the faintest spark, for us the flitting shadows of a dream. o brothers of sad lives! they are so brief; a few short years must bring us all relief: can we not bear these years of laboring breath? but if you would not this poor life fulfil, lo, you are free to end it when you will, without the fear of waking after death. how the moon triumphs throu

e w'ragh zh'sza hrn-nji qua-resvn k'ng naagha zhem v'mhneg-alz. hail, father and lord of the angles, master of the world of horrors. we speak the bond of the nine angles to the honor of the flutes of the laughing one, the master of dimensions, the herald of the barrier, and the goat of a thousand young. all: v'ty'h vuy-kn el-ukh'nar ci-wragh zh'sza w'ragnh ks'zy d'syn. from the first angle is the infinite, wherein the laughing one doth cry and the flutes wail unto the ending of time. v'quy'h vuy-kn hrn-nji hyl zaan-i vyk d'phron'h el-aka gryenn'h v'jnusfyh whreng'n. from the second angle is the master who doth order the planes and the angles, and who hath conceived the world of horrors in its terror and glory. v'kresn vuy-kn k'nga d'phron'g kr-a el-aka gryenn'h p'nseb quer-hga phragn uk-kh

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

o greece. an able astronomer, he correctly predicted an eclipse of the sun (when light from the sun is blocked by the moon as it comes between the earth and sun) in 585 bce. an astronomer is someone who studies the planets and stars. thales s pupil, anaximander, also attempted to give detailed explanations of nature. he defined the primary source of everything as the apeiron, or the unlimited and infinite. this concept in some ways is similar to the modern conception of space, in its idea of something without end. anaximenes, the last of the milesian school, believed that the primary substance was air or vapor. in his view, the thinning and thickening of air gave substance to life. heraclitus (c. 535 c. 475 bce) thought in much the same way as the earlier nature philosophers. he was also f

oy humankind, but utnapishtim is warned in advance and is able to build a great ship, on which he allowed humans and animals. the flood of the epic of gilgamesh is said to have lasted six days and seven nights. laws if a man wants to know the origin of states and societies, he should behold them from the point of view of time. thousands of cities have come into being and have passed away again in infinite ages, every one of them having had endless forms of government; and if we can ascertain [determine] the cause of these changes in states, that will probably explain their origin. what do you think of ancient traditions about deluges [floods] and destructions of mankind, and the preservation of a remnant [remainder? every one believes in them. then let us suppose the world to have been des

d. 236 world religions: almanac greco-roman religion and philosophy later christian leaders, however, blended the two schools of thought further. for example, the writings of plato and aristotle influenced such christian writers and scholars as thomas aquinas (1225 1274) in the creation of his influential summa theologica (a summary of theology or religious writings. here he talks of god as being infinite, just as plato and aristotle had centuries before. influences on science further, modern western science would not exist without the foundation laid by greek thinkers. the atomists anticipated modern atomic theory, and biology is highly indebted to aristotle and his classification systems. many greek philosophers, including thales and anaximander, made significant contributions to astrono

sent-day saudi arabia, where islam was founded. also considered holy is medina, saudi arabia, to which muhammad and his followers fled to escape persecution in mecca. observances. the primary observance of all muslims worldwide is ramadan, a month of fasting. phrases. the most commonly used phrase by muslims is allahu akbar, meaning god is greater. the sentence is left incomplete because allah is infinite and unknowable, and therefore greater than anything that could be named. world religions: almanac 295 islam umayyad caliphate in the city of co rdoba, spain. a caliphate is a region or domain ruled by a caliph; umayyad is the name of a family dynasty. spanish christians were determined to reclaim their country. they defeated the muslims at the battle of las navas de tolosa in 1212, and by

the forms of popular islamic art. calligraphy is a stylized form of writing, often done with a brush and ink. the circular patterns in islamic geometric art, such as those that may appear in vibrantly colored mosaics, are a reminder to muslims that allah is endless. the circle is without beginning or end and continues on forever, as does allah. the repetition of a design also is a reminder of the infinite, or never-ending. plant motifs or decorations, called arabesques, are also commonly used. mosques are often decorated with displays of geometric art, and the art form may also appear in paintings, books (such as the qur an, pottery, jewelry, and textiles. crafts were designed and decorated in daily life to help make the everyday beautiful. calligraphy often repeats passages from the qur a

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

otice here the eternal end without beginning, the eternal revolution and circle, in eternal love, willpower and centro, whose principle reveals itself since eternity began. you will see in this the eternal nature in its seven apparitions, revealing itself in the centro of the eternal bottomless depth since eternity began. the centrum of the eternal bottomless depth of light and darkness is in the infinite inexpressible width and depth everywhere. therefore is said: the light inhabits the darkness and the darkness cannot grasp it. an eternal holy fire- an infinite god sent flame- a heavenly secret- the great indescribable spirit of fire, inexplorable in eternity. harmonious conception of the light of nature. from which you can deduce the restoration and renovation of all things emblematic

SEPHER HA BAHIR

rstanding] as we find (deuteronomy 38:49, a nation whose language you do not hear. 70. why did he say i feared? because the ear looks like the letter aleph. the aleph is the first of all letters. besides this, the aleph causes all the letters to endure. the aleph looks like the brain. when you mention the aleph you open your mouth. the same is true of thought, when you extend your thoughts to the infinite and boundless. from aleph emanate all letters. do we not see that it is first? it is thus written (micah 2:13, god (yhvh) is at their head. we have a rule that every name that is written yod he vav he is specific to the blessed holy one and is sanctified with holiness. what is the meaning of with holiness? this is the holy palace. where is the holy palace? we would say that it is in thoug

of every tree is bent. and what is the function of the final shin? this teaches us that if you take a branch and plant it, it will root again. what is its function of the zayin [in ozen ear [its numerical value is seven] corresponding to the seven days of the week. this teaches us that each day has its own power. and what is its function [in the word ozen? this teaches us that just like there is infinite wisdom in the ear, so is there power in all parts of the body. 82 what art the seven parts of man s body? it is written (genesis 9:6, in the form of god, he made man. it is also written (genesis 1:27, in the form of god he made him counting all his limbs and 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

SEPHER YETZIRAH WESTCOTT

itution of the absolute divine unity for every idea of dualism, for that pagan philosophy which saw in matter an eternal substance whose laws were not in accord with divine will; and for the biblical doctrine, which by its idea of creation, postulates two things, the universe and god, as two substances absolutely distinct one from the other "in fact, in the 'sepher yetzirah' god considered as the infinite and consequently the indefinable being, extended throughout all things by his power and existence, is while above, yet not outside of numbers, sounds and letters--the principles and general laws which we recognise "every element has its source from a higher form, and all things have their common origin from the word (logos, the holy spirit. so god is at once, in the highest sense, both th

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

eaches their children well. being human guarantees each brother or sister a ticket on the ferris wheel of life. as the wheel turns, we swoop down to earth to live out our physical lives, all the while learning, doing, and teaching. then as the wheel turns around, we ascend to the spiritual realms to further our education to prepare for the next revolution. some think of human existence as a great infinite loop with twists and turns to make the ride more interesting. all soon realize that when we enter the earth plane we do it as a child, as there aren't many other options. hear it again: the next time you come back here, it will be as a child, just as you were this time and the last time and the one before that. therefore, all adapts teach their children the keys of wisdom with all of thei

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

me was, that this zanoni, who stood opposite to where i sat, and whose face i distinctly saw, made no remark, showed no resentment. he fixed his eyes steadfastly on the sicilian; never shall i forget that look! it is impossible to describe it, it froze the blood in my veins. the sicilian staggered back as if struck. i saw him tremble; he sank on the bench. and then "yes, then" said cetoxa "to my infinite surprise, our gentleman, thus disarmed by a look from zanoni, turned his whole anger upon me, the but perhaps you do not know, gentlemen, that i have some repute with my weapon "the best swordsman in italy" said belgioso "before i could guess why or wherefore" resumed cetoxa "i found myself in the garden behind the house, with ughelli (that was the sicilian's name) facing me, and five or

, once so secured, was never entered save by zanoni himself. the solemn voice of time, from the neighbouring church at last aroused the lord of the palace from the deep and motionless reverie, rather resembling a trance than thought, in which his mind was absorbed "it is one more sand out of the mighty hour-glass" said he, murmuringly "and yet time neither adds to, nor steals from, an atom in the infinite! soul of mine, the luminous, the augoeides (augoeides, a word favoured by the mystical platonists, sphaira psuches augoeides, otan mete ekteinetai epi ti, mete eso suntreche mete sunizane, alla photi lampetai, o ten aletheian opa ten panton, kai ten en aute. marc. ant, lib. 2. the sense of which beautiful sentence of the old philosophy, which, as bayle well observes, in his article on cor

you of the crimes he has committed? he speaks crime "you do not seem, signor zanoni, to be one of the admirers of the dawning revolution. perhaps you are prejudiced against the man because you dislike the opinions "what opinions" glyndon paused, somewhat puzzled to define; but at length he said "nay, i must wrong you; for you, of all men, i suppose, cannot discredit the doctrine that preaches the infinite improvement of the human species "you are right; the few in every age improve the many; the many now may be as wise as the few were; but improvement is at a standstill, if you tell me that the many now are as wise as the few are "i comprehend you; you will not allow the law of universal equality "law! if the whole world conspired to enforce the falsehood they could not make it law. level

ome few of the starry truths which shone on the great shemaia of the chaldean lore, and gleamed dimly through the darkened knowledge of latter disciples, labouring, like psellus and iamblichus, to revive the embers of the fire which burned in the hamarin of the east. though not to us of an aged and hoary world is vouchsafed the name which, so say the earliest oracles of the earth "rushes into the infinite worlds" yet is it ours to trace the reviving truths, through each new discovery of the philosopher and chemist. the laws of attraction, of electricity, and of the yet more mysterious agency of that great principal of life, which, if drawn from the universe, would leave the universe a grave, were but the code in which the theurgy of old sought the guides that led it to a legislation and sc

ler aucun ordre si ce n'est en tems clair et serein "les clavicules du rabbi salomon (no order of spirits must be invoked unless the weather be clear and serene) letter from zanoni to mejnour. my art is already dim and troubled. i have lost the tranquillity which is power. i cannot influence the decisions of those whom i would most guide to the shore; i see them wander farther and deeper into the infinite ocean where our barks sail evermore to the horizon that flies before us! amazed and awed to find that i can only warn where i would control, i have looked into my own soul. it is true that the desires of earth chain me to the present, and shut me from the solemn secrets which intellect, purified from all the dross of the clay, alone can examine and survey. the stern condition on which we

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

rself drawn in, sucked into an even darker void behind it, and feel yourself falling deep, deep within yourself. as you fall faster into utter darkness, you suddenly feel that you are about to reach the "other side" of this darkness, like something or some barrier you are about to collide with is rushing straight towards you, when bang! you suddenly hit it and instantaneously go "through" into an infinite void of brilliant light, light of pure brilliant white, so bright that there is nothing else in endless space and time than light, and you plunge into it, feeling the sense of endless expansion, and seeing nothing but pure maximum brilliance. there is no feeling of your body, just pureness of light. then, slowly open your eyes, and allow the light to "melt into" your surroundings- see the

SORCERIES OF ZOS

e by the annihilation of separate identity through the mechanics of the death posture. long ago, a persian poet described in a few words the object of spare's new sexuality. the kingdom of i and we forsake, and your home in annihilation make. the new sexuality, in the sense that spare conceived it, is the sexuality not of positive dualities but of the great void, the negative, the ain: the eye of infinite potential. the new sexuality is, simply, the manifestation of non- manifestation, or of universe 'b, as bertiaux would have it, which is equivalent to spare's nei-ther neither concept. universe 'b' represents the absolute difference of that world of 'all otherness' to anything pertaining to the known world, or universe 'a. its gateway is daath, sentinelled by the demon choronzon. spare de

SPENSER THE CULT OF THE ALL SEEING EYE 1960

he priests (ibid, p. 477) the six-pointed star is the great oriental talisman known as the seal of solomon. its meaning and the identity of osiris and isis will be explained in part ii on the great seal of the united states. the arc of light on the bookplate is the en soph, from the cabalistic writings (mystical theosophy) which teach that it created the world by virtue of ten emanations from the infinite one. the emanations, or sephiroth, are arranged into a form called the tree of life, which in turn is vertically composed of three pillars. c. w. king, in his gnostics (p. 12) states that the two outer pillars "figure largely amongst all the secret societies of modern times, and naturally so; for these illuminati have borrowed, without understanding it, the phraseology of the cabalists (i

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

drama consisted of nothing less than the deliverance of the spellbound god. where is god? such was the root-question of the soul of the mystes. god is not existence; but nature exists. in nature he must be discovered, where he lies in his enchanted grave. the mystai understood that god is love in a special higher sense. for god has gone to the utmost lengths of love. he has sacrificed himself in infinite love, poured himself out, dismembered himself into the manifold things of nature. they live, but he is not alive in them; he slumbers in them, but comes alive in human beings who are able to experience the life of god within themselves. but if human beings are to attain this gnosis, they must creatively release it within themselves. looking into their own being, they find the divine as a

the soul is not confined by our personal consciousness. in fact the personality is no more than the instrument through which the cosmic order manifests itself. the spirit of pythagoras is caught by one of the church fathers, gregory of nyssa, who declared: we are told that human nature is a paltry thing, confined and small, whereas god is infinitely great. how then can what is paltry embrace the infinite? yet who says this? was the infinite god shut up within the flesh as in a vessel? even in our own life, our own spiritual part is not shut in by the boundaries of the flesh. the physical substance of the body is subject to limitation in space, but the soul reaches out in thought to move freely through the whole creation.43 the soul does not coincide with the personality; its home is with

ct the sources or archetypes of perceptible reality. and in the sphere around the throne were twentyfour thrones, upon which were seated the twentyfour elders, clad in flowing white robes and with golden crowns upon their heads.136 130 christianity as mystical fact around the archetypal source of reality we thus find beings who have already advanced far along the path of wisdom, who look upon the infinite and bear witness to it. in the center and around the throne were the four living creatures, full of eyes before and behind. the first living creature was like a lion. the second was like a bull. the third looked like a man. the fourth was like a flying eagle. and each of the four living creatures had six wings and was full of eyes around and within. and they cry without ceasing, both day

g to the personality. it had become detached from humanity s eternal and immortal part, and was left standing in its 146 christianity as mystical fact own right as personality. and so, rather than denying eternal life, it became necessary to ascribe immortality to this very personality. belief in the cosmic transformation of the soul gave way to belief in personal immortality. personality took on infinite significance because it was all that humanity could cling to. from this point onward nothing stands between personality and the infinite god. its relationship to him is an immediate one. it is no longer a case of various levels, higher and lower, reaching up to the possibility of divinization. a human being is simply human, and stands in a relationship to god that is direct but at the sam

TECHNICIANS GUIDE TO THE LEFT HAND PATH

h of which is taken to be true, or between inferences correctly drawn from such principles. a genuine antinomy does not involve any logical fallacy. kant held that: natural antinomies ensue when reason endeavors to apply categories of the understanding, suitable to empirical experience, to the transcendental and absolute. he distinguishes; first, the antinomy of the conceptions of a finite and an infinite in space and time: second, of the divisibility and individuality of matter; third, of freedom and necessity; fourth, of the existence or non- existence of a necessary being, or god. the principles of antinomianism can be traced to the 2nd century gnostics (the davidists and familists are the most well known antinomian gnostic cults) from which the concept that moral law is not obligatory

esire to understand the contents of the proxemic environments and reality envelope that each must inhabit. a genuine antinomy has no logical fallacy. one seeks to understand and conceive the unknown through the known so that what was once hidden becomes revealed. this is an antinomian perception. one seeks the spirit through the vehicle of the flesh, for it houses within its finite experience, an infinite (for all purposes) extension through time. these ideas cannot be understood or approached through oneness, these ideas are advanced through division, and then an eventual separation within the singularity and individuality of consciousness (another antinomy. given the above description of antinomianism it is possible to understand that it is a proportional construct. it is the perfect rec

it cannot extend nor retract itself beyond 0(-1 plus 1. however, what is this oscillation extending into? there must be a medium, and this medium is our nothing #1, this is the field within which creation, destruction, synthesis and consciousness must manifest within. function and form, the platen for all else that manifests is laid implicit. however, this extension is not an absolute, it is not infinite. the medium it extends through will impose its own intrinsic nature upon all that manifests within it. as such, inertia will exhibit its propensity to breakdown these systems, they will begin to retract, and at some point beyond our immediate comprehension, they will both become as two nothings again. only the future, and its inevitable mastery over time, will defeat the mechanical tenden

hrough the medium of pure non-phenomenal space that the original surge of energy extended itself. the result of this is synthesis, creation, movement and ultimately through evolutionary process, in self perceived consciousness. without this expansion into space this energy could only exist as one. as such, it is as much nothing as the nonphenomenal space it occupies. we have a numbers game. in an infinite (for all our purposes) system, infinite possibilities exist, and they come into being time, and time again, as synthesis, creation, and destruction manifest through the interplay of energy. chapter 5. understanding environments: proxemics the previous chapter dealt very specifically with the macro and micro-cosmic function and form of the antinomian character. this concept was first devel

THE BLACK LODGE

s and terrors, that true aspirants seek. a master (frater 215 .8=3 a .a) once wrote the following "man was once defined, by a sage, as a marine animal that went insane and decided to live on land. madness (in the sense of wilful deviation from the norm) is indeed the key word in this matter. it has been of great individual inconvenience to our species, the fact that we developed aspiration- this "infinite dis-ease in the spirit. once upon a time, we went on all fours, as did all other animals (even primates usually keep their spine horizontal; the human being is the sole exception. the need to syntonize our nervous structure with stellar radiation (an essential step to awaken our higher faculties, and make their work in our organisms possible) made us vulnerable to a series of illnesses. t

THE BOOK OF PLEASURE

in meaning. anterior to heaven and earth, in its aspect that transcends these, but not intelligence, it may be regarded as the primordial sexual principle, the idea of pleasure in self-love. only he who has attained the death posture can apprehend this new sexuality, and its almighty love satisfied. he that is ever servile to belief, clogged by desire, is identified with such and can see but its infinite ramifications in dissatisfaction.4 the progenitor of itself and all things, but resembling nothing, this sexuality in its early simplicity, embodies the everlasting. time has not changed it, hence i call it new. this ancestral sex principle, and the idea of self, are one and the same, this sameness its exaction and infinite possibilities, the early duality, the mystery of mysteries, the s

in meaning. anterior to heaven and earth, in its aspect that transcends these, but not intelligence, it may be regarded as the primordial sexual principle, the idea of pleasure in self-love. only he who has attained the death posture can apprehend this new sexuality, and its almighty love satisfied. he that is ever servile to belief, clogged by desire, is identified with such and can see but its infinite ramifications in dissatisfaction.4 the progenitor of itself and all things, but resembling nothing, this sexuality in its early simplicity, embodies the everlasting. time has not changed it, hence i call it new. this ancestral sex principle, and the idea of self, are one and the same, this sameness its exaction and infinite possibilities, the early duality, the mystery of mysteries, the s

four principles are one and the same-the conception considered as the complete "self" or consciousness-hence they may be blended into unity and symbolized. one form made by two, that is three-fold and having four directions. 3: about this "self; all conception is the dual principle, the law which is its conception. 4: the unmodified sex principle refracted through the dual principle emanates the infinite variety of emotions or sexualities, which may be called its ramifications. the transcendental law, the law and testament of the "new" the law of kia is its own arbiter, beyond necessitation, who can grasp the nameless kia? obvious but unintelligible, without form, its design most excellent. its wish is its superabundance, who can assert its mysterious purpose? by our knowledge it becomes

, size, entity, etc.-the world's limit. the dual principle is the quintessence of all experience, no ramification has enlarged its early simplicity, but is only its repetition, modification or complexity, never is its evolution complete. it cannot go further than the experience of self-so returns and unites again and again, ever an anti-climax. for ever retrogressing to its original simplicity by infinite complication is its evolution. no man shall understand "why" by its workings. know it as the illusion that embraces the learning of all existence. the most aged one who grows no wiser, it may be regarded as the mother of all things. therefore believe all experience to be illusion, and the law of duality. as space pervades an object both in and out, similarly within and beyond this ever-ch

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

herein is true union, in the deep silence of thy heart. 14. but lo! we are not really separate from thee: in every heart of truth we take eternal refuge as the flame and its forces take their refuge in the one holy light. in every silent prayer of union we are incarnated: behold us in thy heart as thou utterest thy silent words of prayer, and we will flame forth from thee as a mighty whirlwind of infinite fire! 15. hearken unto our voice, o all ye brethren of us. for we are the inner government of the world, whose work is in l.v.x, that is the one light of the ageless mysteries; and know thou that our names are immortal. the universe is a symbol of our mighty forces of light; we are the secret initiators of the whole cosmos of man. in our holy order shalt thou commune with l.v.x; and so sh

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

nce karma is one of the key teachings of the buddha, they insist that the concept becomes virtually meaningless unless it is applied to the idea of a single reincarnating ego. the teachers of northern buddhism also recall that according to tradition, the buddha s dying words were: all compounds are perishable. spirit is the sole, elementary, and primordial unity, and each of its rays is immortal, infinite, and indestructible. beware of the illusions of matter. christianity although many of the great minds who have shaped the intellectual and religious climate of the west held firm beliefs in reincarnation, historically, at least since the fourth century, christian theologians have spoken out against the doctrine of rebirth. reincarnation is not taught in any of the mainstream christian chu

unborn, and unchanging, how can you slay or cause another to be slain? as a man abandons his worn-out clothes and acquires new ones, so when the body is worn out a new one is acquired by the self, who lives within. the self cannot be pierced with weapons or burned with fire; water cannot wet it, nor can the wind dry it. the self cannot be pierced or burned, made wet or dry. it is everlasting and infinite, standing on the motionless foundation of eternity. the self is unmanifested, beyond all thought, beyond all change. knowing this, you should not grieve. paramahansa yogananda (1893 1952, the founder of the self-realization fellowship, which seeks to blend hindu and christian concepts, once presented three truths to be employed by those who wished to rise above karma. the first truth, the

a bit unsettling to his royal benefactors, however, for swedenborg was openly in favor of a democratic form of government. hardly content to pontificate in the house of nobles, he published works on the nature of the universe, as well as papers on geology, physics, anatomy, zoology, and astronomy which were decidedly ahead of their time. in 1734, he published prodomus philosophia ratiocinatrio de infinite, which explores the relationship of the finite to the infinite and of the soul to the body. in spite of his mastery of the material sciences and mechanical engineering, it was becoming obvious to all his readers that swedenborg s concept of the supreme effort of humankind was an intense study of the spiritual and the divine. in 1743, when he was 56, swedenborg had a vision in which he bel

to have a suicide rate four times higher than regular churchgoers and much higher rates of depression and anxiety-related illnesses. in timeless healing (1996, herbert benson states that those patients who claim to feel the intimate presence of a higher power have generally better health and chances for much more rapid recoveries. he writes that the human genetic blueprint has made a belief in an infinite absolute a part of human nature in order to offset the uniquely human tendency to ponder one s own death: to counter this fundamental angst, humans are also wired for god. m delving deeper benson, herbert. timeless healing. new york: scribner, 1996. cranston, ruth. the miracle of lourdes. new york: mcgraw-hill, 1955. humphrey, nicholas. science, miracles and the search for supernatural co

ious philosophy [online] http//www.scientology.org/scn_home.htm. making the connection aboriginal refers to a people that has lived or existed in a particular area or region from the earliest known times or from the beginning. abyss from late latin abyssus and greek abussos, which literally means bottomless, stemming from bussos, meaning bottom. a gorge or chasm that is unfathomably deep, vast or infinite, such as the bottomless pit of hell or a dwelling place of evil spirits. anti-christ from the greek antikhristos. any antagonist, opponent, or enemy of jesus christ, whether a person or a power. a false christ. black magick the use of magic for evil purposes, calling upon the devil or evil spirits. blasphemy something said or done which shows a disrespect for god or things that are sacred

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

, thereby replicating the disaster 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 invaders from outer space 273 thespace people, according to fry, were descendents of the lost continent of lemuria. that had occurred in prehistoric times to lemuria and atlantis. alan urged earth people to build a firmer spiritual relationship with one another and with the infinite intelligence that pervades and controls the universe. fry remained active as a lecturer in the flying saucer movement until his death in 1992 and directed one of the largest of the ufo groups, comprising more than 60 units. m delving deeper fry, daniel w. to men of earth. elsinore, calif: el cariso, 1973. the white sands incident. madison, wis: horus house, 1992. gibbons, gavin. they rode

lieves that he or she has been taken away by deception or force against his/her will. aboriginal refers to a people that has lived or existed in a particular area or region from the earliest known times or from the beginning. abyss from late latin abyssus and greek abussos, which literally means bottomless, stemming from bussos, meaning bottom. a gorge or chasm that is inconceivably deep, vast or infinite, such as the bottomless pit of hell or a dwelling place of evil spirits. alchemy from greek, khemeia to arabic, alkimiya via medieval latin alchimia and old french, fourteenth century alquemie, meaning the chemistry. a predecessor of chemistry practiced in the middle ages and renaissance principally concerned with seeking methods of transforming base metals into gold and the elixir of lif

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

that he or she has been taken away by deception or force against his/her will. aboriginal refers to a people that has lived or existed in a particular area or region from the earliest known times or from the beginning. abyss from late latin abyssus and greek abussos, which literally means gbottomless, h stemming from bussos, meaning gbottom. h a gorge or chasm that is inconceivably deep, vast or infinite, such as the bottomless pit of hell or a dwelling place of evil spirits. alchemy from greek, khemeia to arabic, alkimiya via medieval latin alchimia and old french, fourteenth century alquemie, meaning gthe chemistry. h a predecessor of chemistry practiced in the middle ages and renaissance principally concerned with seeking methods of transforming base metals into gold and the gelixir of

THE GOD OF THE WITCHES

all christians he called thesepeople "witches, but at least he gives the very words they used. he examined two young women, one agedtwenty-nine, the other twenty-eight. the former[42] said that "the sabbath was the true paradise, wherethere was more joy than could be expressed. those who went there found the time too short because of thepleasure and happiness they enjoyed, so that they left with infinite regret and longed for the time when theycould go again" the other young woman,[41] whom de lancre appreciated as being very beautiful,"deposed that she had a singular pleasure in going to the sabbath, because the devil so held their hearts andwills that he hardly allowed any other desire to enter therein. that she had more pleasure and happiness ingoing to the sabbath than to mass, for th

THE GOLDEN ESSENCE

e-creating substance of what we (and all other things) are, the divine essence, the true life, but the substance that, when awareness of it has increased even a little, allows for craft and art. full awareness of it will indeed lead to full apotheosis, full awareness of and merging with the divine reality which is the only true and real reality of everything, including us. this fire begins in the infinite and the unknowable which is beyond or hidden by the old night of the very beginning- so the ultimate and infinite source of the fire is nothing that anyone can even conceive of or debate about. but, it comes forth through fate, like everything else, eventually emerging in many intelligible forms, always moving down and outward through the cycles of fate, through its many ordeals and trans

h awareness, go beyond the words and motions, and yet, do not try to separate yourself from the words and motions, and really experience a mysterymiracle in this rite. remember that your awareness coupled with understanding merges you with the mythological truth-reality at the heart of all things, and through this merging, if you let go, you can change your own fate or destiny, to a greater, more infinite one. your awareness coupled with understanding of the meanings of the actions you do makes them take on a new feel and appreciation in your mind and being on a deeper level, and that causes deeper transformations. these transformations, when channeled through a mystery-rite like the housle, can bring about a renewal that can even overcome death and fate. such is the ultimate message of th

THE HOLY ROSARY OF THE BRETHREN

god, obtain for us the gift of a firm faith. recite: ave maria. step 5: second of three beads together, repeat the following: i salute thee, mother of god; obtain for us the gift of a constant hope. recite: ave maria. step 6: third of three beads together, say the following: i salute thee, spouse of the father; obtain for us the gift of an ardent charity. recite: ave maria. step 7: visualize the infinite divine white brilliance and focus on your higher genius. recite: sanctus est tu dominus de mundi. first decanate: step 8 (first bead) vibrate: a) y b \yhla c) lakym step 9 (first bead) 6 say the following: nequaquam vacuum. step 10 (first bead) recite: pater noster. step 11 (first bead through the tenth bead) recite: ave maria. end of first decanate step 12: single bead: sanctus est tu do

mework on the use of the pater noster (the lord s prayer) and the ave maria (the hail mary. the prayer on the pater noster is the most potent of prayers. let the adept ascertain how the prayers relate to the tree of life. the ave maria exposes the greatest qabalistic truth in that through the feminine principle, we are taught about the justified one, and through the justified one, we learn of the infinite. as it is written: whomsoever sees me, sees the father. i and my father are oneit(la clef des grands mysteres) by eliphas levi the key of the mysteries according to enoch, abraham, hermes trismegistes and solomon by eliphas levi translated, with an introduction by aleister crowley "religion says 'believe and you will understand' science comes to say to you 'understand and you will believe

THE KEY TO THE MYSTERIES

guage which is equal to that of any other writer known to us. once it is understood that it is purely a thesis for the grade of exempt adept, the reader should have no further difficulty- a. c. ix preface on the brink of mystery, the spirit of man is seized with giddiness. mystery is the abyss which ceaselessly attracts our unquiet curiosity by the terror of its depth. the greatest mystery of the infinite is the existence of him for whom alone all is without mystery. comprehending the infinite which is essentially incomprehensible, he is himself that infinite and eternally unfathomable mystery; that is to say, that he is, in all seeming, that supreme absurdity in which tertullian believed. necessarily absurd, since reason must renounce for ever the project of attaining to him; necessarily

n all seeming, that supreme absurdity in which tertullian believed. necessarily absurd, since reason must renounce for ever the project of attaining to him; necessarily credible, since science and reason, far from demonstrating that he does not exist, are dragged by the chariot of fatality to believe that he does exist, and to adore him themselves with closed eyes. why- because this absurd is the infinite source of reason. the light springs eternally from the eternal shadows. science, that babel tower of the spirit, may twist and coil its spirals ever ascending as it will; it may make the earth tremble, it will never touch the sky. god is he whom we shall eternally learn to know better, and, consequently, he whom we shall never know entirely. the realm of mystery is, then, a field open to

d lost, have been rediscovered by ourselves; without trouble we have opened all the doors of those old sanctuaries where absolute truth seemed to sleep- always young, and always beautiful, like that princess of the childish legend, who, during a century of slumber, awaits the bridegroom whose mission it is to awaken her. after our book, there will still be mysteries, but higher and farther in the infinite depths. this publication is a light or a folly, a mystification or a monument. read, reflect, and judge. xiv the key of the mysteries (la clef des grands mysteres) by eliphas levi xv part i religious mysteries problems for solution i- to demonstrate in a certain and absolute manner the existence of god, and to give an idea of him which will satisfy all minds. ii- to establish the existenc

gle thought all that world of infinity which pertains to his great name. philosophers have not sufficiently considered the physiological fact of religion in humanity, for in truth religion exists apart from all dogmatic discussion. it is a faculty of the human soul just as much as intelligence and love. while man exists, so will religion. considered in this light, it is nothing but the need of an infinite idealism, a need which justifies every aspiration for progress, which inspires every devotion, which alone prevents virtue and honour from being mere words, serving to exploit the vanity of the weak and the foolish to the profit of the strong and the clever. it is to this innate need of belief that one might justly give the name of natural religion; and all which tends to clip the wings o

to clip the wings of these beliefs is, on the religious plane, in opposition to nature. the essence of the object of religion is mystery, since faith begins with the unknown, abandoning the rest to the investigations of science. doubt is, moreover, the mortal enemy of faith; faith feels that the intervention of 3 the divine being is necessary to fill the abyss which separates the finite from the infinite, and it affirms this intervention with all the warmth of its heart, with all the docility of its intelligence. if separated from this act of faith, the need of religion finds no satisfaction, and turns to scepticism and to despair. but in order that the act of faith should not be an act of folly, reason wishes it to be directed and ruled. by what? by science? we have seen that science can

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

rative to study and understand the foundations of the very gods which emerge from us. nightside or shadowside as a term is defined in witches sabbat and luciferian1 terminology as averse dreaming practice. in islamic mythology and lore, shaitan is the lord of rebellious spirits, a djinn made of fire. it is this fire2 which leads the individual towards the wall looking down into the abyss, and the infinite possibilities of being. the sorcerer thus begins to adopt the god form of shaitan to master the spirits and djinn of the self all of those elements which command mastery of the self. night is the in-between point which later unveils the light, therefore being a barrier and initiation aspect of the self and such conceptual matter. the numerical 666, described by aleister crowley is the num

THE MAGICIAN S KABBALAH

r occultists utilised it as a grand plan of spiritual ascent, bringing it full circle to its origins in the chariot riding of the mystics from which the tradition stemmed. it is said by traditional kabbalists and kabbalistic scholars that the occultist has an imperfect knowledge of the tree, and hence the work of such is corrupt. it appears to me that the kabbalah is a basic device whose keys are infinite, and that any serious approach to its basic metasystem will reveal some relevance if tested in the world about us, no matter how it may be phrased. the first kabbalists cannot be said to have had an imperfect knowledge because they did not understand or utilise information systems theory or understand modern cosmology. indeed, their examination of themselves and the universe revealed such

ogy, and tarot. earlier meta-models include the platonic and pythagorean systems, and the quest for the supreme meta-model continues with the mathematical/physics search for a grand unified field theory (a single theory which relates all other theories regarding cosmological sciences. the concept of meta-models can be viewed as a template, or perhaps (when utilised) as a filter, through which the infinite and eternal is limited within our own comprehension. the tree of life acts as a template capable of the following functions, listed as according to aleister crowley (a) a language fitted to describe certain classes of phenomena, and express certain classes of ideas. the eclectic approach of magic, and the transcendent experiences of mysticism demand a means of expression not found in lang

eferred to in kabbalah by the statement that kether contains the whole potential of manifestation within it. that is to say, due to the holographic nature of the universe, the pattern exists as a fundamental, implicit structure, at all levels, and is therefore immanent. carl sagan uses this philosophy wonderfully in his fiction "contact, where the heroine finds, by using a computer to arrange the infinite regressions of the number pi in base 11 arithmetic "a miracle- another circle, drawn kilometres downstream of the decimal point (see diagram 6. he calls it the "artist's signature, and again we return to the idea of the recursive universe, where the ripples of the thought of god form patterns always showing the way home. the tree as a communications system (lattice theory) i will briefly

ogy by robert anton wilson and robert shea. the magician can tremble such a web of recursion to great effect, as marlowe says in "dr faustus "the iterating of these lines brings gold; the framing of this circle on the ground brings whirlwinds, tempests, thunder and lightning" chapter two; the sephiroth and the four worlds as discussed within chapter one, each sephirah "descends into itself" in an infinite regression, creating a recursive fractal pattern. however, each sephirah within itself contains a complex of aspects. that is (a) a concealed aspect that exists even before its manifestation or emanation as a sephirah. if we see the sephiroth as prisms reflecting the light in ways particular to their own structure, we can see that each prism is equally a limited perspective, a layer of re

r it be a concept such as revenge, an object such as a cheese grater, or a process such as condensation into ten generalised views should indicate that the ultimate aspect of that view must return to the unknown from which it was generated. this can be demonstrated by asking a simple question such as "why is that typewriter in this room" which leads to a further "why did i buy it, and so on in an infinite regress. take the question "what is" and a similar regression can be found. we can never know what a thing is, or why, and it is this same unknowable that lies at the heart of each of the sephiroth. this also demonstrates how the sephiroth "proceed" from ain soph aur, and yet still "reside" within it (b) the manifest and apparent aspect in its emanation as a sephirah. the form of a sephir

THE MIDDLE PILLAR

than for the average member of mankind. ths release, they learned, comes only through the achievement of a higher consciousness by the individual. call it cosmic consciousness, the mystical experience, communion with god-all xxvi introduction to the seconeddi tion spell the same message-release. none may know it for another. each man must hmself attain for himselfawareness of h s own oneness with infinite life-the consciousness that a state of separateness exists only within h s own mind. not until man does recognize that he is himself a microcosm of the macrocosm,2 a reflection of the universe, a world within himself, ruled and governed by his own divinity, can he escape from the wheel. it is the achievement of this one realization which all schools of mysticism, magic, and various forms

ining the region of his feet whch are set firmly upon the earth. the sense of expansion is a definite one, rendering the performance of the gestures of the qabalistic cross a much more vital and significant experience. the reasons given for the necessity of this astral expansion lies in the fact that the ancient mystical systems hold that the transcendental natu.re of man, the essence of mind, is infinite in nature, a positive void of whch no quality can be predicated. as one eastern scripture puts it: learned audience, the illimitable void of the universe is capable of holding myriads of things of various shapes andforms, such as the sun, the moon, the stars, mountains, etc .space takes in all these, and so does the voidness of our nature. we say that the essence of mind is great, because

e magical or telesmatic images.28 some word or two needs to be expressed about archangels and angels. most readers, unfamiliar with the nomenclature and general tenets of the magical phlosophy, may feel inclined to baulk at ths juncture. the postulate, however, is quite a logical one. for the philosophy of magic conceives of one root source from whch all life sprang, one fundamental life current, infinite and omnipresent, expressing itself in diverse ways. ths we can call if we wish, god, libido, the collective unconscious-depending upon what system of religion or metaphysic we subscribe to. within this universal life are archetypal images-nodal points which act as termini or power stations through whch, as it were, the root life-stream flows and is diluted or transmuted so as to be assimi

escape from the body but to become involved more and more in life, in order to experience it more adequately, and in order to obtain a mastery over it. the ideal is to bring down godhead so that one's manhood being enriched may thereby be assumed into godhead. always does this system begin from the real center of workingthe hgher genius which, by definition, is in contact eternally with whatever infinite deity there may be. that is to say, through the yechidah we have immediate access to all the dynamic inspiration and spiritual power of the collective unconscious. by the magical hypothesis, the higher genius corresponds within man to the possible relationship of god to the universe. that is to say, man being the microcosm of the macrocosm, a reflection of the cosmos, is a universe within

ous body from the top of your head. experiment with similar visualizations, pushing the inhalations and exhalations of air through your body in various directions. a relationshp exists between the elements of air and spirit. therefore imagine that the air cascading through your body is the air of the divine spirit-the ruach elohim. it exists everywhere, surrounding you on all sides-omnipotent and infinite. this spirit is without limitation or opposition. it is eternal truth, wisdom, and love. it is light and life. this is what you should imagine flowing freely through every pore of your body and mind. regular practice of this exercise is designed to bring the student to a hgh level of divine consciousness. every aspect of mystical experience and knowledge may be brought fully into play dur

THE NECRONOMICON SIMON VERSION

at was to become the sky from the part that was to become the earth. his word is anndarabaal and his seal is: the thirty-sixth name is lugalabdubur destroyer of the gods of tiamat. vanquisher of her hordes. chained kutulu to the abyss. fought azag-thoth with skill. a great defender and a great attacker. his word is agnibaal and his seal is this: the thirty-seventh name is pagalguenna possessor of infinite intelligence, and determines the nature of things not yet made, and of spirits not yet created, and knows the strength of the gods. his word is arrababaal and his seal is this: the thirty-eighth name is lugaldurmah the lord of the lofty places, watcher of the skies and all that travels therein. naught traverses the starry element, but that this power is aware. his word is arataagarbal and

THE PATH OF KABBALAH

pletely identical to those of the creator. one must attain that state of complete sameness of attributes with the creator s while living physically in our world. thus, the completeness of the entire creation is attained, and the gap between the highest and the lowest point of creation is breached. in that state, everything returns to the creator, to his attributes, to the source and to a state of infinite altruistic bliss. it is only at that spiritual degree that one (or better phrased the soul) is liberated from the necessity to go through the degrees of this world and keep returning here. but as long as there are corrections to perform, we must return here over and over again until we complete our correction through the study of the wisdom of kabbalah. why do people interpret and relate

for ourselves and would never be able to exit this egoistic pleasure, though it is so small it is practically nonexistent compared to spiritual pleasures, which is a pleasure that is sensed with the aim toward the creator. the creator hides from us in order to allow us to build a screen, which is the aim for the creator. only afterwards will he reveal himself to us. only then will the pleasure be infinite and lasting, because that is the nature of altruistic desires. q: but you keep saying that all we need in order to enter the spiritual world is the revelation of the creator? a: what i mean in this case is not the pleasures that come from the creator, but the revelation of his godliness. when that happens, one will nullify himself before the creator and be able to cancel his egoistic desi

c one? because when we rely on a small egoistic vessel that can contain ten grams, for instance, but we receive these ten grams from the almighty creator, and we use them to please the creator, then our pleasure depends on how great the creator is, not on the ten grams. the ten grams are only an axis with which we can turn everything 96 of 273 inside us and come to a reality where the pleasure is infinite. then time disappears and a state of perfection is created, because of the connection with ein sof. q: let us say that israel, the creator and divinity are one; what then is divinity? a: there is nothing but the creator and the creature. the creator created a creature, which is the will to receive pleasure from the creator. the only thing that this desire can do is receive. it names what

he spiritual over the physical; the greatness of the creator. the creator doesn t need our respect because he is completely denied of egoism. the one thing he does need is to bring us pleasure, to the extent that we prefer him over the corporeal world, and become like him. the greatness of the creator testifies to one s degree of correction. the pleasure at the unification with the creator can be infinite, eternal and complete, but only when not limited by egoism. altruism is a special property, it is a unique method for correcting the vessel. egoism brings nothing good; it is enough to remember the high percentage of people who commit suicide among the rich to demonstrate it. even if we give one everything and satisfy his cup of desire to the rim, he will still not feel that there is a me

d stones. thus it is possible to distinguish potential and actual in the souls as well: the emanating of the souls from the creator in fact begins only at the world of beria. therefore, all the changes that occur before the world of beria are considered potential, without any tangible distinction from the creator. therefore it is said that all the souls are already included in malchut of ein sof (infinite, in the middle point of the entire existence. it is because this point in potential includes the vessels of the souls, which are to emerge in fact from the world of beria and under. the first restriction was made in the middle point only in the aspect of potential with respect to the future souls. all the vessels and the worlds from the first restriction up, until the world of beria, emer

THE ROSICRUCIAN MANIFESTOS

a fraternitatis and confessio fraternitatis originally published anonymously in 1615 and 1616. the contents of this document are not under copyright in any domain. acrobat edition prepared by benjamin rowe, completed october 13, 2000. typeset in bembo and minion display. fama f ra t e r n i t a t i s 1 to t h e wi s e a n d un d e r s ta n d i n g re a d e r. wisdom (saith solomon) is to a man an infinite treasure, for she is the breath of the power of god, and a pure influence that floweth from the glory of the almighty; she is the brightness of eternal light, and an undefiled mirror of the majesty of god, and an image of his goodness; she teacheth us soberness and prudence, righteousness and strength; she understands the subtilty of words, and solution of dark sentences; she foreknoweth

ercised well in the knowledge of nature. he must needs be an insatiable creature, who is come so far, that neither poverty nor sickness can hurt him, yea, who is exalted above all other men, and hath rule over that, the which doth anguish, trouble and pain others, yet will give himself again to idle things, as to build houses, make wars, and use al manner of pride, because he hath gold and silver infinite store. god is far otherwise pleased, for he exalteth the lowly, and pulleth down the proud with disdain; to those which are of few works, he sendeth his holy angel to speak with them, but the unclean babblers he driveth in the 26 wilderness and solitary places. the which is the right reward of the romish seducers, who have vomited forth their blasphemies against christ, and as yet do not

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

n sun sink, those rays that ruffled the vestal purity of the clouds to the rosy blush of a lover fs kiss, and in the departing light we again find the mystic trinity midst the hellebore and thistles of existence, enthroned, eternal. the sun sinks, and the last notes of the nightingale die into the stillness of falling night. the emerald sky like the robe of some car-borne astarte, slashed with an infinite orange and red, fades into the sombre garment of night; and above silently breaks a primal sea gemmed with all the colours of the opal, deepening into a limitless amethyst, darkens, and the sun goes out. the spangled pall of night is drawn, and the lull of death is o fer us; but no, hark! the distant boom of a beetle is carried across the still glowing welkin, it is the signal drum announ

nfringement of the orthodox rules of poetry; yet it cannot be said that these poems, chiefly in iambic verse broken by the occasional introduction of another foot, usually an anapaest, read unmusically on account of its presence. take for instance: cloistral seclusion of the galleried pines is mine to-day: these groves are fit for pan. o rich with bacchic frenzy, and his wine fs atonement for the infinite woe of man *w.e. henley, rodin in rime, vol. iii, p. 119. here gcloistral h is a spondee; geried pines, h an (imperfect) anapaest; and so on. again in gla fortune h: ghail, tyche! from the amalthean horn pour forth the store of love! i lowly bend before thee: i invoke thee at the end when other gods are fallen and put to scorn. thy foot is to my lips; my sighs unborn rise, touch and curl

and above all the bright beauty of archais; intoxicated him; before him whirled visions of loveliness, and as her eyes reflected the passion of his own, as they smiled back on him all the love he bore her, yielding, he caught her up as a flame would another, and the giron rod of law h grew misty, for they were one, one in body, mind and soul; alone for that moment, sole inhabitants of this world. infinite. the moment is over, the girl rises up a woman, the wreath of lilies is now a crown of roses, she has plucked the golden fruit of eden, henceforth she is a priestess of sorrow; the crushed and bruised flowers cry to her gsuch as we were we are not, such as thou wert thou canst never be again. h the horrid spell falls upon her, and she writhes from his arms a snake. charicles trembling, fe

he shuddering deep. he swore again, and from its century fs sleep earthquake arose, and rocked and raved and roared. he swore the third time. but that heaven fs lord curbed their black wrath, the stars of heaven fs vault. had rushed to whelm the sun with vehement assault *the tale of archais, vol. i, p. 12. cf. the qabalistic dogma of pistorius: gschema misericordiam dicit, sed et judicium. h the infinite being when exercising his power upon the finite must necessarily chastise to correct and not to avenge himself. the strength of the sin does not exceed that of the sinner, and if the punishment be greater than the offence, he who inflicts it becomes executioner and is the real criminal, who is wholly inexcusable, and himself alone deserving of eternal punishment. any being who is tortured

, and down the by-ways of gibeah. tannhauser expresses the whole celebration of this union in two pregnant lines: that is true marriage, in my estimate. aspire together to one deity? yes *tannhauser, vol. i, p. 259. or again in the song of nuith: we are lulled by the whirr of the stars; we are fanned by the whisper, the wind; we are locked in unbreakable bars, the love of the spirit and mind. the infinite powers of rapture are ours; we are one, and our kisses are kind *orpheus, vol. iii, p. 218. a true wife, that is a woman whose very soul palpitates in harmony with that of her husband or lover, is the greatest joy of life. burns sang: to make a happy fireside clime for weans and wife, is the true pathos and sublime of human life. and from the other side of the sphere the melodious lines o

THE TAROT OF C C ZAIN

ute to happiness and unhappiness according as we are their masters or their slaves. the sword signifies the work, the struggle which traverses obstacles, and the trials which sorrow submits us to. the coin, sign of determined value, is the symbol of realized aspirations, of work accomplished; and shows the sun of power conquered by the perseverance and efficacy of the will. the cross, seal of the infinite, by which the coin is marked, announces the ascension of that power in the spheres of the future. the cube upon which these symbols rest typifies the physical world; and has graven on its side an ibis, to indicate that eternal vigilance is a necessity if physical limitations are to be surmounted. veiled isis--arcanum ii. in divination, arcanum ii may briefly be read as science. arcanum ii

THE SECRET RITUALS OF THE OTO

the philosophical stone, the universal medicine, the elixir of life. he is that dove that, returning to the ark of noah, bore a branch of olive. he is the eagle of jupiter, he is the swan of brahma. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p3c3.html (10 of 18 [12/28/2001 2:05:41 pm] the secret rituals of the o.t.o. from this duplicity of speech hath sprung infinite confusion in the vulgar mind. for they understand not that man is the guardian of the life of god; woman but a temporary expedient; a shrine indeed for the god, but not the god. thus do they blaspheme who worship the false trinity of father-mother-son: blind mouths that gape poison, let them perish in the day of be-with-us. moreover, the holy spirit is the unity in the trinity; for the fa

THE HOLY BIBLE KING JAMES VERSION

n eliphaz the temanite answered and said, 22:2 can a man be profitable unto god, as he that is wise may be profitable unto himself? 22:3 [is it] any pleasure to the almighty, that thou art righteous? or [is it] gain [to him] that thou makest thy ways perfect? 22:4 will he reprove thee for fear of thee? will he enter with thee into judgment? 22:5 [is] not thy wickedness great? and thine iniquities infinite? 22:6 for thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing. 22:7 thou hast not given water to the weary to drink, and thou hast withholden bread from the hungry. 22:8 but [as for] the mighty man, he had the earth; and the honourable man dwelt in it. 22:9 thou hast sent widows away empty, and the arms of the fatherless have been broken. 22:10 t

ord: for [it is] good to sing praises unto our god; for [it is] pleasant [and] praise is comely. 147:2 the lord doth build up jerusalem: he gathereth together the outcasts of israel. 147:3 he healeth the broken in heart, and bindeth up their wounds. 147:4 he telleth the number of the stars; he calleth them all by [their] names. 147:5 great [is] our lord, and of great power: his understanding [is] infinite. 147:6 the lord lifteth up the meek: he casteth the wicked down to the ground. 147:7 sing unto the lord with thanksgiving; sing praise upon the harp unto our god: 147:8 who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains. 147:9 he giveth to the beast his food [and] to the young ravens which cry. 147:10 he delighteth not in the

hall come to pass [that] all they that look upon thee shall flee from thee, and say, nineveh is laid waste: who will bemoan her? whence shall i seek comforters for thee? 3:8 art thou better than populous no, that was situate among the rivers [that had] the waters round about it, whose rampart [was] the sea [and] her wall [was] from the sea? 3:9 ethiopia and egypt [were] her strength, and [it was] infinite; put and lubim were thy helpers. 3:10 yet [was] she carried away, she went into captivity: her young children also were dashed in pieces at the top of all the streets: and they cast lots for her honourable men, and all her great men were bound in chains. 3:11 thou also shalt be drunken: thou shalt be hid, thou also shalt seek strength because of the enemy. 3:12 all thy strong holds [shall

TURNER ROBERT ARBETEL OF MAGICK

f all things visible and invisible; i, though unworthy, by thy assistance call upon thee, through thy onely begotten son jesus christ our lord, that thou wilt give unto me thy holy spirit, to direct me in thy truth unto all good. amen. because i earnestly desire perfectly to know the arts of this life and such things as are necessary for us, which are so overwhelmed in darkness, and polluted with infinite humane opinions, that i of my own power can attain to no knowledge in them, unless thou teach it me: grant me therefore one of thy spirits, who may teach me those things which thou wouldest have me to know and learn, to thy praise and glory, and the profit of our neighbour. give me a/so an apt and teachable heart, that i may easily understand those things which thou shalt teach me, and ma

of princes, or by the study of metals, or chymistry: as he produceth any president of growing rich by these means, he shall obtain his desire therein. aphorism 34. all manner of evocation is of the same kinde and form, and this way was familiar of old time to the sibyls and chief priests. this in our time, through ignorance and impiety, is totally lost; and that which remaineth, is depraved with infinite lyes and superstitions. aphorism 35. the humane understanding is the onely effecter of all wonderful works, so that it be joyned to any spirit; and being joyned, she produceth what she will. therefore we are carefully to proceed in magick, lest that syrens and other monsters deceive us, which likewise do desire the society of the humane soul. let the magician carefully hide himself alwaie

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

of a very natural and philosophical system of religion, if considered according to its original use and intention. what this was, i shall endeavour in the following sheets to explain as concisely and clearly as possible. those who wish to know how generally the symbol, and the religion which it represented, once prevailed, will consult the great and elaborate work of mr. d hancarville, who, with infinite learning and ingenuity, has traced its progress over the whole earth. my endeavour will be merely to show, from what original principles in the human mind it was first adopted, and how it was connected with the ancient theology: matters of very curious inquiry, which will serve, better perhaps than any others, to illustrate that truth, which ought to be present in every man's mind when be

d eluding the understanding by a continued and boundless pro- 1 orph. hymn v. et xxxix. 2 numm. vet. pop. et urb. tab. xxxix. figs 19 et 20. they are on most of the medals of marseilles, naples, thurium and many other cities. 3 in tim, iii, et frag. orphic, ed gesner. of priapus 25 gression. the only notion we have of it is from the addition or division of finite things, which suggest the idea of infinite, only from a power we feel in ourselves of still multiplying and dividing without end. the schoolmen indeed were bolder, and, by a summary mode of reasoning, in which they were very expert, proved that they had as clear and adequate an idea of infinity, as of any finite substance whatever. infinity, said they, is that which has no bounds. this negation, being a positive assertion, must be

christian platonics, who endeavoured to make their own philosophy and religion conform to the ancient theology, held infinity of space to be only the immensity of the divine presence `o qepk auto topoj esti1 was their dogma, which is now inserted into the confessional of the greek church.2 this infinity was distinguished by them from common space, as time was from eternity. whatever is eternal or infinite, said they, must be absolutely indivisible; because division is in itself inconsistent with infinite continuity and duration: therefore space and time are distinct from infinity and eternity, which are void of all parts and gradations whatever. time is measured by years, days, hours &c, and distinguished by past, present, and future; but these, being divisions, are excluded from eternity

nity and eternity, which are void of all parts and gradations whatever. time is measured by years, days, hours &c, and distinguished by past, present, and future; but these, being divisions, are excluded from eternity, as locality is from infinity, and as both are from the being who fills both; who can therefore feel no succession of events, nor know any gradation of distance; but must comprehend infinite duration as if it were one moment, and infinite extent as if it were but a single point.3 hence the ammonian platonics speak of him as concentered in his own unity, and extended through all things, but participated of by none. being of a nature more refined and elevated 1 philo. de leg. alleg. lib. i. jo. damasc. de orth. fid. 2 mosheim. note in sec. xxiv. cdw. syst. intellect. 3 see boet

e is not being, nor is being his attribute; for that which has an attribute cannot have the abstract simplicity of pure unity. all being is in its nature finite; for, if it was otherwise, it must be without bounds every way; and therefore could have no gradation of proximity to the first cause, or consequent pre-eminence of one part over another: for, as all distinctions of time are excluded from infinite duration, and all divisions of locality from infinite extent, so are all degrees of priority from infinite progression. the mind is and acts in itself; but the abstract unity of the first cause is neither in itself, nor in another; not in itself, because that would imply modification, from which abstract simplicity is necessarily exempt; nor in another, because then there would be an hypo

TYSON DONALD NEW MILLENNIUM MAGIC

reali- ty; we create it from moment to moment. one explanation for quantum uncertainty is that each possibility gives rise to its own distinct universe, and that countless branching or parallel realities exist, none of which is less real in an absolute sense than our own everyday reality. the eminent cosmologist stephen hawking has speculated that these universes may be linked to each other by an infinite number of wormholes-tunnels through space and time. wormholes have their existence on higher dimensions. superstring the- ory requires a ten-dimensional universe. all of this speculation about higher dimensions, alternate realities and travel through time would have been summarily dismissed as the ravings of lunatics only a few decades ago, and even at the dawn of the new millennium so-ca

forged on the anvil of the soul by the hammer of the will-this is the awesome power and the terrible responsibility of the magus. may you use it wisely. t he all is divisible into two fundamentally different parts. on one side of the dividing plane is the universe of forms called the cosmos, the realm of motion and light. it comprises not only the everyday world of the five sens- es but also the infinite number of polarities that spring from manifest being-hot and cold, day and night, good and evil. whenever a thing is perceived as indepen- dent or unique, it falls onto the side of the division that is the manifest universe. cosmos is larger than the scientific universe of galactic clusters and subatomic par- ticles because, in addition to time and space, it contains non-corporeal forms s

s, not only human beings-poems, beasts, rocks, even a summer sunrise. each comes into discrete being out of the unmanifest, and to the unmanifest each ultimately returns. the divine act of creation did not happen once at the beginning of the universe, nor does it occur only once at the beginning of a life. it is happening constantly everywhere. in a single second every human being is recreated an infinite number of times. this is why blake said "if the sun& moon should doubt /they'd immedi- ately go out."2 it is useful in this matter to meditate on the flame of a candle, which is a metaphor of the physical universe. it exists, has shape and endures, yet is made of nothingness that rises from nowhere, momentarily forms the flame-body, and then vanishes upwards into the nothingness from when

d eternal. all travel is in both space and time. if someone could travel through space without traveling through time, he or she would exist everywhere at once. con- versely, if someone could travel through time without traveling through space, he or she would be forever nowhere. all change is spiral. a diagonal line on the surface of the doughnut represents travel in time and space. there are an infinite number of such lines, representing the existence of things, living and non-living. each of these lines traces a short seg- ment of a spiral course that winds around the universe. these windings have two directions of movement that can only be understood in reference to the point at the center of the torus. the flow of time is outward from a perspective over the north pole of the universe

und the worm. only the incredible conceit of the worm could imagine such a thing. no, the builder casts the broken plane-and the silly vain worm-into its fire and makes a new plane, shaping it to suit the purpose of the work and using it as an extension of its will to achieve its end. and another silly worm takes up resi- dence in the handle and fancies itself lord of the manor! the au cares with infinite compassion for the least of its manifestations, which it creates out of love and desire. not without reason did jesus say that god is aware of the fall of the least sparrow. but what is important to mankind is not always important to god. the magus should always remain humble and soft-spoken, no matter how extensive his or her earthly power, since he or she can never be certain that the i

TYSON DONALD SOUL FLIGHT

cal body by its own cord that has very little elasticity. it cannot travel far from the physical body.lo4 during the seance, it is the etheric body that becomes visible near the trance medium. it is always seen hovering near her. it can take various forms, and is dense enough to be readily felt by those who touch it. the cord that links the astral body to the physical body is elastic to an almost infinite degree. this allows the astral traveler to venture far away from the physical vessel, yet always be assured of finding his way back. a useful description of the theosophical understanding of the astral body was given by william q. judge: the astral body is made of matter of very fine texture as compared with the visible body, and has a great tensile strength, so that it changes but little

corresponds with the physical world, so that the astral traveler seems to be moving through the physical world. however, in addition to horizontal movement across the base astral plane, there is vertical movement up and down the heavenly and infernal astral levels. the theosophical system of seven distinct planes, one above the other, is an artificial imposition on the astral world, which has an infinite number of possible levels or zones of reality. seven is a number laden with esoteric significance, and was often used in religious and occult texts to indicate related sets of realms, worlds, or ideas. division of modes of travel through the astral world into horizontal movement across a plane, and vertical movement through successive planes, was not invented by theosophists, but is an es

pecified time. descent on the elevator leads to the infernal regions, and should not be casually undertaken. it is possible to reach the lower levels of the christian hell, and to interact with the damned souls and demonic inhabitants of those levels, by descending in the elevator and exiting through the far door. any level of any hell may be reached in this way-the levels of the astral world are infinite in number, despite the narrow templates that have been imposed on them by individual religions and cults. what you believe becomes your personal reality in the astral world. if you firmly believe that there are only seven astral levels, that is how many you will experience. if you believe that you will encounter only the spirits of once-living human beings on your travels, that is all you

TYSON DONALD THE MAGICAL WORKBOOK

tice, i use a length of brass chain. before beginning, count out the number of repetitions you intend to perform on the beads, knots, or chain links. each time you complete a breath, pass one of the beads, knots, or links between the thumb and index finger of your left hand until there are none left. this allows you to concentrate on the exercise, not on the count. gaze directly in front into the infinite distance, as though you are able to look through the wall at the far-off horizon of the earth itself. with your eyes open, imagine that the air all around you is a vibrant violet color, almost like a transparent violet haze or mist. exhale lightly, then begin the first breath. slowly draw the violet-colored air into your lungs, concentrating only on the region of your belly. be aware of t

contemplate the two points. draw a perfectly straight black line through both points that extends endlessly in opposite directions. because the points are not thicker than this infinitely thin line, it is impossible to distinguish them from the line itself. only the line exists. reach out with your awareness along the line, as though you had two invisible arms that could stretch forever. feel the infinite length of the line. no matter how far you extend your awareness in both directions, the line continues endlessly onward. contemplate the straightness, thinness, and endlessness of the line. create another point some distance away from this line. contemplate the relationship between the point and the line. extend the line sideways to meet and pass through the point, and at the same time ex

from one zone to another as you contemplate the relationship between the planes. visualization i: geometric shapes 59 note that where the planes pass through each other, you can perceive a thin bright line glowing against the grayness. this line is so thin that it is almost invisible. it extends like a laser beam forever in both directions. reach out with your invisible mental hands and feel the infinite length of this glowing line. contemplate the relationship between the glowing line and the perpendicular planes. create a black point in one of the four zones of the void. contemplate the relationship between the point and the planes by moving your awareness through the planes from zone to zone as you consider the point. return your awareness to the zone occupied by the point. extend a th

cture in your mind, it is better to try to feel the existence of the points, lines, and planes. this is a difficult trick to explain. it does not involve pretending to reach out in your mind with an invisible hand (although this is the simplest way to describe it, but rather, a kind of inward projection of awareness that allows you to feel the created forms as parts of yourself. when you test the infinite length of the line by reaching out in both directions along it, you are actually extending awareness in both directions along the line like electricity running along a wire. during this visualization, keep your physical gaze directed forward and your eyes focused on infinity. if you notice your eyes wandering, or focusing on some crack or mark on the wall, let your gaze extend through the

the blazing star at the heart of the golden sphere. the first shines up through the top of the pillar into the night heavens, and down through its base to pass through the center of the earth. the second shines outward through the right and left sides of the pillar. the third ray shines outward through the front and back of the pillar. all three rays intersect in the star at right angles, and are infinite in length. contemplate the three rays for half a minute or so. 88 standing exercises draw the rays back into the star in reverse order-first the ray passing through the front and back of the pillar, then the ray passing through the sides, and finally the ray passing through the top and bottom. release the star and watch it rise straight up from the golden sphere, exiting the pillar at the

TYSON DONALD THE POWER OF THE WORD

fell behind and were shadowed by the names of seventy-two and sixty-three, and as a consequence the final yod in the name of sixty-three was left without a partner. by the contraction of the garment, a void was created in the ain soph that was not the same as the ain soph itself. the single remaining letter of the tetragrammaton, the yod, served as the instrument through which was transferred the infinite holy radiance of the ain soph into the shadow that lay beneath the folded garment of the primordial torah. this light became the fiery spheres or vessels of the sephiroth that exist within the primordial poi