Michael Wynn's Occult Reference Library
INITIATION,INITIATIONS

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vine scribe of this order to record and place this event into thy tablets. i now release any spirits that may have been imprisoned by this ceremony. go back to thine own abodes and habitation with the blessings of yehashua yehovashah, for i now declare this rite in the hall of the neophyte duly closed" bell.in this lesson we will explain some of the preliminary and basic symbology of the neophyte initiation and the symbology of the hall of the neophyte. a basic understanding of it is necessary and required. in a future grade, we will study indepth the subtle nature of the energies imposed on the candidate in the 0=0 neophyte initiation, but at this time your task is to have a basic understanding of the initiation and the symbology of the temple. the whole purpose of the golden dawn system

gy of the hall of the neophyte. a basic understanding of it is necessary and required. in a future grade, we will study indepth the subtle nature of the energies imposed on the candidate in the 0=0 neophyte initiation, but at this time your task is to have a basic understanding of the initiation and the symbology of the temple. the whole purpose of the golden dawn system of magic and the neophyte initiation is to begin the process whereby the candidate can receive exposure to his or her higher self and the knowledge therein. in the hall of the neophyte of the temple of isis mighty mother, the flagship temple of the hermetic order of the golden dawn, the walls are draped in black curtains. this is done to prevent any distractions and also to increase flashing colors that are fused on some o

her, white molding has been placed around the center of the altar as well as the top and the bottom, to give the illusion that it is actually two solid cubes, one sitting on top of the other. the altar is black. imperator cancellarius hierophant past hiero. praemonstratrix sentinel hegemon hiereus kerux b/e b/w. rose lamp bread& sal t wine east west dadouchos stolistes north south in the neophyte initiation, the altar is placed in the eastern part of malkuth (please check the diagram. remember, the temple is set up in the symbology of the qabalistic tree of life, malkuth being the starting place. this is an important point for many temples who incorrectly place the altar in the center of the temple; it should be placed slightly to the east, as pointed out earlier, in the eastern part of ma

at 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 that there are times in the ritual where a mystical circumambulation takes place. this is a creation of a vortex and it is symbolic of the rise of divine light from nothingness. it is the cross and triangle that act as a magnet, pulling in this divine light which is initially attracted during the mystical circumambulation. the cross and triangle are very powerful

s suspended by a gold colored bar and by a red cord; and the pole at the base of the banner to hold it upright should be in the color white, so even the shaft that holds up the banner has a symbolic meaning, that of the purified will directed unto the higher. the banner of the east is one of the tools used by the hierophant, the chief initiating officer representing osiris the redeemer in the 0=0 initiation. it is also used as a shield in the initiating process that helps keeps out negative energies. it is a combination of the infused energies of the banner along with the expanded energies of the hierophant that help accomplish this process, this purification that takes place in the hall of the neophyte. the banner of the west will be explained in greater detail in the zelator grade. howev

0 0 INITIATION CEREMONY

reth: 13. translation of malkuth: miscellaneous general questions 1. what is the tetragrammaton? 2. what is the pentagrammaton? 3. what is a notarikon? 4. lay out the circle spread divination and name all the positions. 5. describe the symbology of the neophyte grip, step, and grand word. 6. submit a sample of your written hebrew letters. 7. describe the neophyte grade sign. e 0= 0 neophyte grade initiation on the dais (the stage in the east of temple) these officers represent the second order and are present mostly symbolically. praemonstrator: blue robe, blue& orange nemis, gold shoes, lamen, blue collar, sceptre imperator: red robe, red& green nemis, gold shoes, lamen, green collar, sword cancellerius: yellow robe, yellow and purple nemis, gold shoes, lamen, purple collar, sceptre past

1 10 INITIATION CEREMONY

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

3 8 INITIATION CEREMONY

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

4 7 INITIATION CEREMONY

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

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

r head. the goddess is the archetype or source energy of the ultimate feminine power or principle. all the named goddesses represent aspects of particular qualities of the goddess in different cultures. her consort is the horned god and his representative in the coven is the high priest. though each coven is autonomous, formal wicca follows a system of degrees of learning and does not permit self-initiation. the high priest initiates the female members and the high priestess the male. they celebrate eight sabbats, or seasonal celebrations. there are, however, numerous forms of wicca and of witchcraft, many of which draw on ancient traditions. for example, the feminist dianic wicca, founded in the 1970s, is spiritually descended from the nature religion of the italian witches who worshipped

pringing up and they are an excellent way for solitary practitioners to gain support and information. reliable, bona fide covens will offer the same safeguards as any ordinary coven (see page 306, but of course the normal restraints you should show on contacting any internet site will apply. the beginning of the path to learning about wicca within a formal coven is usually marked by a dedication. initiation, after a year and a day, or a similar recognised magical period, will confer formal entry. further different levels of knowledge and responsibility may also be involved, for example elevation to a second or third degree, so that eventually initiates can begin their own covens if they wish. starting your own coven you can start a coven without subscribing to any particular form of wicca

ADEPTUS MINOR INITIATION

inor. from these four sigils there are four names drawn forth. from the t with four y s 4 or t of the sigillum ameth, t and 4 other letters are obtained, counting by the rule of 4 4 32 (from the t which is found at the top of the circle of letters and numbers on the sigillum dei ameth) thus: 4. 22. 20. 18. 1. og. t h a o 8 this yields the name tahaoelog for the a tablelerretac32.doc adeptus minor initiation r.r. et a.c. this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337

thermore, in the serpent of wisdom is shown the ascending spiral, and in the sword the rush of the descending white brilliance from beyond rtk, differentiated into various shades and colors, darkening more and more as they near twklm" 29 mountain of abiegnus chief (indicates diagram of mountain "this is the symbolic mountain of god in the center of the universe, the sacred rosicrucian mountain of initiation, the mystic mountain of abiegnus. below and around it are darkness and silence, and it is crowned with the light ineffable. at its base is the wall of enclosure and secrecy, whose sole gateway, invisible to the profane, is formed of the two pillars of hermes. the ascent of the mountain is by the spiral path of the serpent of wisdom. stumbling on betwteen the pillars is a blindfolded fig

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

r and wield his thunderbolts. hebe and ganymedes bring me wine; the queen of the gods is throned at my side, and for my playmates are the fairest maidens of the earth. 7. now what is all this but to do in a partial (and if i may say so, romantic) way what the yogi does in his more scientifically complete yet more austerely difficult methods? and here the advantage of magick is that the process of initiation is spontaneous and, so to speak, automatic. you may begin in the most modest way with the evocation of some simple elemental spirit; but in the course of the operation you are compelled, in order to attain success, to deal with higher entities. your ambition grows, like every other organism, by what it feeds on. you are very soon led to the great work itself; you are led to aspire to th

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

ple, too, was of many colors. we find, further east, that the manipura cakkra--the lotus of the city of jewels--which is an important centre in hindu anatomy, and apparently identical with the solar plexus, is the central point of the nervous system of the human body, dividing the sacred from the profane, or the lower from the higher. in western mysticism, once more we learn that the middle grade initiation is called hodos camelioniis, the path of the chameleon. there is here evidently an illusion to this same mystery. we also learn that the middle stage in alchemy is when the liquor becomes opalescent. finally, we note among the visions of the saints one called the universal peacock, in which the totality is perceived thus royally appareled. would it were possible to assemble in this plac

ALEISTER CROWLEY ACROSS THE GULF

only the loving kindness of the chisel to cut away the veils of isis, so you may (perhaps) learn to behold the sum and summit of all grace and glory from this great observatory, the old absinthe house of new orleans. v'la, p'tite chat o across the gulf chapter i at last the matter comes back into my mind. it is now five years since i discovered my stele at bulak, but now until i obtained certain initiation in the city of benares last year did the memory of my life in the twenty-sixth dynasty when i was prince and priest in thebai begin to return. even now much is obscure; but i am commanded to write, so that in writing the full memory may be recovered. for without the perfect knowledge and understanding of that strange life by nilus i cannot fully know and understand this later life, or f

clothed me with white lotus flowers, and took me joyously back into the temple, there to celebrate the matin ritual of awakening the veiled one. thus, and not otherwise, i became priestess of that holy goddess, and for a little while my life passed calm as the unruffled mirror itself. it was from the veiled one herself that came the breath of change. on this wise. in the seventh equinox after my initiation into her mystery the high priestess was found to fail; at her invocation the veil no longer glittered as was its wont. for this they deemed her impure, and resorted to many ceremonies, but without avail. at last in despair she went to the temple of set, and gave herself as a victim to that dreadful god. now all men were much disturbed at this, and it was not known at all of them what th

moment to sleep, and another to waken: which she was well skilled to divine. i rose then- she flitted away like a bird- an robed myself; and, seeking my host, went forth with him to the temple of isis. now their ritual (it appeared) differed in one point from that to which i was accustomed. thus, it was not death to intrude upon the ceremony save only for the profane. priests of a certain rank of initiation might if they pleased behold it. i, therefore, wishing to see again that marvellous glowing of the veil, disclosed a sufficient sign to the high priest. thereat was he mightily amazed; and, from the foot judging hercules, began to think that i might be some sacred envoy to inspector from the gods themselves. this i allowed him to think; meanwhile we went forward into the shrines and sto

ung girl. now, as it chanced, it was my turn to serve her with the funeral offerings; flesh of oxen and of geese, bread, and wine. and as she ate she spake with me; for she could see by her art that i was not a common serving-man. then i took out the consecrated wand of khem that i had from my father; and i placed it in her hand. at that she wondered, for that wand is the sign of a great and holy initiation: so rare that (as they say) no woman but one has ever attained unto it. then she blessed herself that she had been permitted to look upon it, and prayed me to keep silence for a little while, for she had somewhat in her mind to do. and i lifted up the wand upon her in the nine-and-forty-fold benediction, and she received illumination thereof, and rejoiced. then i fell at her feet- for s

eyes fixed. then she tried to shriek with fear, and could no; for i had put upon her page 35 gulf.txt the silence of the tomb. but all the while i feigned wonder and applause, so that she was utterly deceived. and being tired of mocking her, i bade her return. this she did, and knew not what to say. at first she pretended to have received a great secret; then, knowing how much higher was my grade initiation, dared not. then, at last, being frightened, she flung herself at my feet and confessed all, pleading that at least her love for me was true. this may well have been; in any case i would have had compassion upon her, for in sooth her body was like a flower, white and pure, though her mouth was heavy and strong, her eyes wrinkled with lust, and her cheeks flaccid with deceit. so i comfor

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

e reminding them of their ancient obligations to us, their created ones. for, as it is said in one of man's most ancient of covenants, the emerald table "as above, so below. man's power to alter the nature of his environment must develop simultaneously with his ability to master his inner environment, his own mind his psyche, soul, spirit. perhaps, then, the lunar landing was the first collective initiation for humanity, which will bring it one step closer to a beneficial force that resides beyond the race of the "cruel celestial spirits, past the abyss of knowledge. yet, he must remember that the occult powers that accompany magickal attainment are ornamental only, indications of obstacles overcome on the path to perfection, and are not to be sought after in themselves, for therein lies t

red to as "the fifteen, as a shortcut to spelling out the whole name in cuneiform, was assume. grant made much of "the goddess fifteen" in his study of crowley's system as related to tantricism, without mentioning the name by which this goddess is quite well-known, or even mentioning her native country! after the chapter on zonei, we come to the "book of entrance" which is really a system of self-initiation into the planetary spheres and may have something to do with the planetary arrangement of the steps of the ziggurats of mesopotamia, which were seven storeyed mountains. not much is revealed to the potential candidate for initiation as to how these "gates" work, or what he might find there, save to say that the key of one gate lies in mastering the gate before it. the mad arab was eithe

ook of the conjuration of the watcher, for formulae as i received them from the scribe of enki, our master and lord of all magick. great care must be taken that this untamed spirit does not rise up against the priest, and for that reason a preliminary sacrifice must be made in a clean and new bowl with the appropriate sigils inscribed thereupon, being the three grey carven signs of the rock of my initiation, which are: they must be engraved upon the bowl with a fine stylus, or painted thereon with dark ink. the sacrifice must be new bread, pine resin, and the grass olieribos. these must be burned in the new bowl, and the sword of the watcher, with his sigil engraved thereupon, at hand, for he will inhabit such at the time of the calling of the watcher and will depart when he is given licen

ALEISTER CROWLEY BOOK OF LIES

ntain 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 question of secrecy. it has become diffic

e city of the pyramids. v.v.v.v.v. is indicated as one of these travellers; he is described as a camel, not because of the connotation of the french form of this word, but because "camel" is in hebrew gimel, and gimel is the path leading from tiphareth to kether, uniting microprosopus and macroprosopus, i.e. performing the great work. the card gimel in the tarot is the high priestess, the lady of initiation; one might even say, the holy guardian angel. book of lies get any book for free on: www.abika.com 92 [95] 43 kappa-epsilon-phi-alpha-lambda-eta mu-gamma mulberry tops black blood upon the altar! and the rustle of angel wings above! black blood of the sweet fruit, the bruised, the violated bloom-that setteth the wheel a-spinning in the spire. death is the veil of life, and life of death

e alike involved in the universal ruin. lines 8-11 indicate that this fact is the essential one about shivadarshana. the title is explained by the intentionally blasphemous puns and colloquialisms of lines 9 and 10 [155] 73 kappa-epsilon-phi-alpha-lambda-eta omicron-gamma book of lies get any book for free on: www.abika.com 152 the devil, the ostrich, and the orphan child death rides the camel of initiation.(36) thou humped and stiff-necked one that groanest in thine asana, death will relieve thee! bite not, zelator dear, but bide! ten days didst thou go with water in thy belly? thou shalt go twenty more with a firebrand at thy rump! ay! all thine aspiration is to death: death is the crown of all thine aspiration. triple is the cord of silver moonlight; it shall hang thee, o holy one, o ha

commentary( omicron-gamma) the hebrew letter gimel adds up to 73; it means a camel. the title of the chapter is borrowed from the well-known lines of rudyard kipling: book of lies get any book for free on: www.abika.com 153 "but the commissariat camel, when all is said and done 'e's a devil and an awstridge and an orphan-child in one" paragraph 1 may imply a dogma of death as the highest form of initiation. initiation is not a simple phenomenon. any given initiation must take place on several planes, and is not always conferred on all of these simultaneously. intellectual and moral perception of truth often, one might almost say usually, precedes spiritual and physical perceptions. one would be foolish to claim initiation unless it were complete on every plane. paragraph 2 will easily be

rous attitude of the expert towards the beginner. paragraph 3 is a comment in the same tone of rough good nature. the word zelator is used because the zelator of the a'.a. has to pass an examination in asana before he becomes eligible for the grade of practicus. the ten days allude merely to the tradition about the camel, that he can go ten days without water. paragraph 4 identifies the reward of initiation with death; it is a cessation of all that we call life, in a way in which what we call death is not. 3, silv er, and the moon, are all correspondences of gimel, the letter of the aspiration, since gimel is the path that leads from the microcosm in tiphareth to the macrocosm in kether. the epithets are far too complex to explain in detail, but mem, the hanged man, has a close affinity fo

ALEISTER CROWLEY DUTY

f your own universe "i am the flame that burns in every heart of man, and in the core of every star" 2. explore the nature and powers of your own being. this includes everything which is, or can be for you: and you must accept everything exactly as it is in itself, as one of the factors which go to make up your true self. this true self thus ultimately includes all things soever: its discovery is initiation (the travelling inwards) and as its nature is to move continually, it must be understood not as static, but as dynamic, not as a noun but as a verb. 3. develop in due harmony and proportion every faculty which you possess "wisdom says: be strong "but exceed! exceed "be strong, o man, lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this" 4. contempl

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

it is written. the essence of magick is simple enough in all conscience. it is not otherwise with the art of government. the aim is simply prosperity; but the theory is tangled, and the practice beset with briars. in the same way magick is merely to be and to do. i should add "to suffer. for magick is the verb; and it is part of the training to use the passive voice. this is, however, a matter of initiation rather than of magick in xxii its ordinary sense. it is not my fault if being is baffling, and doing desperate! yet, once the above principles are firmly fixed in the mind, it is easy enough to sum up the situation very shortly. one must find out for oneself, and make sure beyond doubt "who" one is "what" one is "why" one is. this done, one may put the will which is implicit in the "why

ehind the symbolic technicalities of his book, a practical method of making himself a xxiii magician. the processes described will enable him to discriminate between what he actually is, and what he has fondly imagined himself to be<school have, in recent years, discovered a part of this body of truth, which has been taught for many centuries in the sanctuaries of initiation. but failure to grasp the fullness of truth, especially that implied in my sixth theorem (above) and its corollaries, has led him and his followers into the error of admitting that the avowedly suicidal "censor" is the proper arbiter of conduct. official psycho-analysis is therefore committed to upholding a fraud, although the foundation of the science was the observation of the disastr

the universe. it will be seen that (after all) the climax is at the end. it is the second half of the formula which symbolises the great work which we are pledged to accomplish. the first step of this is the attainment of the knowledge and conversation of the holy guardian angel, which constitutes the adept of the inner order. the re-entry of these twin spouses into the womb of the mother is that initiation described in liber 418, which gives admission to the inmost order of the a. a. of the last step we cannot speak. it will now be recognised that to devise a practical magical ceremony to correspond to tetragrammaton in this exalted sense might be difficult if not impossible. in such a ceremony the rituals of purification alone might occupy many incarnations. it will be necessary, therefo

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

s are all shewn in the atu "the hermit. they are the powers of the yod, whose extension is the vau. yod is the hand wherewith man does his will. it is also the virgin; his essence is inviolate. alpha is the babe "who has formulated his father, and made fertile his mother- harpocrates, etc, as before; but he develops to omicron the exalted "devil (also the "other" secret eye) by the formula of the initiation of horus elsewhere described in detail. this "devil" is called satan or shaitan, and regarded with horror by people who are ignorant of his formula, and, imagining themselves to be evil, accuse nature herself of their own phantasmal crime. satan is saturn, set, abrasax, adad, adonis, attis, adam, adonai, etc. the most serious charge against him is that he is the sun in the south. the an

ALEISTER CROWLEY MAGICK WITHOUT TEARS

fantastic price; and we did not feel inclined to meet her views. i don't think the matter is of very great importance, the work being done by members of the order all over the place is to me quite sufficient. iii. the ruach contains both the moral and intellectual worlds, which is really all that we mean by the conscious mind; perhaps it even includes certain portions of the subconscious. iv. in initiation from the grade of neophyte to that of zelator, one passes by this way. the main work is to obtain admission to, and control of, the astral plane. your expressions about "purifying the feelings" and so on are rather vague to enter into a scientific system like ours. the result which you doubtless refer to is attained automatically in the course of your experiments. your very soon discove

ifferent temperaments. also they set tasks which are completely unsuitable to europeans- an immense amount of disappointment has been caused by failure to recognize these facts. your sub-questions a, b, and c are really answered by the above. all the terms you use are very indefinite. i hope it will not take too long to 15 get you out of the way of thinking in these terms. for instance, the word "initiation" includes the whole process, and how to distinguish between it and enlightenment i cannot tell you "probation" moreover, if it means "proving" continues throughout the entire process. nothing is worse for the student than to indulge in these mild speculations about ambiguous terms. v. you can, if you like, try to work out a progress of osiris through amennti on the tree of life, but i d

oundwork i am giving you, and we should find this correspondence taking clear shape of its own accord. you have really more than you can do already. and i can only tell you what the right tasks- out of hundreds- are by your own reactions to your own study and practice "osiris in amennti- see the book of the dead. i meant you might try to trace a parallelism between his journeyings and the path of initiation. astral travel- development of the astral body is essential to research; and, above all, to the attainment of "the knowledge and conversation of the holy guardian angel" magic without tears get any book for free on: www.abika.com 27 you ought to demonstrate your performance of the pentagram ritual to me; you are probably making any number of mistakes. i will, of course, take you careful

at will be all for the present. love is the law, love under will. fraternally, 666 chapter viii magic without tears get any book for free on: www.abika.com 99 the three schools of magick (3) cara soror, do what thou wilt shall be the whole of the law. it has been a long- i hope not too tedious- voyage; but at last the harbour is in sight. our essay approaches its goal; the theory of life to which initiation tends. let us continue! there is in history only one movement whose object has been to organize the isolated adepts of the white school of magick, and this movement was totally unconnected with religion, except in so far as it lent its influence to the reformers of the christian church. its appeal was not at all to the people. it merely offered to open up relations with, and communicate

ptation to the conditions of the organism. if, as the black school continually asserts, the cause of sorrow is desire, we can still escape the conclusion by the law of thelema. what is necessary is not to seek after some fantastic ideal, utterly unsuited to our real needs, but to discover the true nature of those needs, to fulfill them, and rejoice therein. this process is what is really meant by initiation; that is to say, the going into oneself, and making one's peace, so to speak, with all the forces that one finds there. it is forbidden here to discuss the nature of the book of the law, the sacred scripture of thelema. even after forty years of close expert examination, it remains to a great extent mysterious; but the little we know of it is enough to show that it is a sublime synthesi

ALEISTER CROWLEY MEDITATION

ight. this beeswax is also used in the construction of the pantacle, and this 58 forms a link between the two symbols. the pantacle is the food of the magus; and some of it he gives up in order to give light to that which is without. for these lights are only apparently hostile to intrusion; they serve to illuminate the circle and the names of god, and so to bring the first and outmost symbols of initiation within the view of the profane. these candles stand upon pentagrams, which symbolize geburah, severity, and give protection; but also represent the microcosm, the four elements crowned by spirit, the will of man perfected in its aspiration to the higher. they are placed outside the circle to attract the hostile forces, to give them the first inkling of the great work, which they too mus

ttle bo peep she lost her sheep, and couldn't tell where to find them. leave them alone! and they'll come home, dragging their tails behind them "bo" is the root meaning light, from which spring such words as bo-tree, bodhisattva, and buddha. and "peep" is apep, the serpent apophis. this poem therefore contains the same symbol as that in the egyptian and hebrew bibles. the snake is the serpent of initiation, as the lamb is the saviour. this ancient one, the wisdom of eternity, sits in its old anguish awaiting the redeemer. and this holy verse triumphantly assures us that there is no need for anxiety. the saviours will come one after the other, at their own good pleasure, and as they may be needed, and drag their tails, that is to say those who follow out their holy commandment, to the ulti

all manifestations in form; if an opal, it is to commemorate that sublime plan of the all, to fold and unfold in eternal rapture, to manifest as the many that the many may become the one unmanifest. but this matter is too great for an elementary treatise on magick. the serpent which is coiled about the crown means many things, or, rather, one thing in many ways. it is the symbol of royalty and of initiation, for the magician is anointed king and priest. 108 it also represents hadit, of which one can here only quote these words "i am the secret serpent coiled about to spring; in my coiling there is joy. if i lift up my head, i and my nuit are one; if i droop down mine head and shoot forth venom, there is rapture of the earth, and i and the earth are one" the serpent is also the kundalini se

ALEISTER CROWLEY TAO TEH KING

g in eternity *d( nkw# the dragon; jackal *nt loins; the upper part *myntm 1101 earth (in particular, the earth of malkuth *cr) astrologer, enchanter, magician *p) 1102 the crop; the maw *nbapthe tao teh king (liber clvii) a new translation by ko yuen (aleister crowley) the equinox (volume iii, no. viii) introduction i bound myself to devote my life to magick at easter 1898, and received my first initiation on november 18 of that year. my friend and climbing companion, oscar eckenstein, gave me my first instructions in learning the control of the mind early in 1901 in mexico city. shri parananda, solicitor general of ceylon and an eminent writer upon and teacher of yoga from the orthodox shaivite standpoint, and bhikkhu ananda metteya, the great english adept, who was one of my earliest in

iece of initiated wisdom, and i was as constantly disappointed when they declared that it did not impress them, especially as my preliminary descriptions of the book had aroused their keenest interest. i thus came to see that the fault lay with legge's translation, and i felt myself impelled to undertake the 12 task of presenting lao tze in language informed by the sympathetic understanding which initiation and spiritual experience had conferred on me. during my great magical retirement on aesopus island in the hudson river during the summer of 1918, i set myself to this work, but i discovered immediately that i was totally incompetent. i therefore appealed to an adept named amalantrah, with whom i was at that time in almost daily communion((weh note: amalantrah appears to be an astral bei

he, etc. but the conception of laotze unites all these at their highest. the best parallel is given in liber ccxx, caps. i. and ii, where hadit is tao and nuit, teh (yet these are in certain aspects interchanged) the point of this paragraph is to make discrimination or definition, not to assert the superiority of either conception. the illusion of any such preference would depend on the grade of initiation of a student. a magus 9 degree= 2 square of a. a. would doubtless esteem the path of 'becoming' as his absolute, for the law of his grade is change (see liber i. vel magi) but- who knows- an ipsissimus 10 degree= 1 square might find a conception to transcend even this. for instance, one might interpret this first paragraph as saying that becoming is not tao, but that tao is a being whos

ALEISTER CROWLEY THE HEART OF THE MASTER

to be made one with him. to answer that, he sendeth forth his will, that, casting shadows on the clouds of life, may be half read by him whose eyes are lightened enough by the manhood of his love. thus then do i learn how best to make myself fit to fulfil my life, in the life of the master, and offer my blood to his heart. 0. know naught! all ways are lawful to innocence. pure folly is the key to initiation. silence breaks into rapture. be neither man nor woman, but both in one. be silent, babe in the egg of blue, that thou mayest grow to the heart of the master get any book for free on: www.abika.com 11 bear the lance and graal! wander alone, and sing! in the king's palace his daughter awaits thee. i. the true self is the meaning of the true will: know thyself through thy way! calculate w

e the light so bright that no man seeth thee! be not moved by aught without or within: keep silence in all ways! x. follow thy fortune, careless where it lead thee! the axle moveth not: attain thou that! xi. mitigate energy with love; but let love devour all things. worship the name, foursquare, mystic, wonderful, and the name of his house 418 (this name to be communicated to those worthy of that initiation) xii. let not the waters wheron thou journeyest wet thee! and, being come to shore, plant thou the vine and rejoice without shame. xiii. the universe is change: every change is the effect of an act of love; all acts of love contain pure joy. die daily! death is the apex of one curve of the snake life: behold all opposites as necessary complements, and rejoice! xiv pour thine all freely

ers 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 that vision and received this voice upon the holy hill of sidi bou said, in the country now called tunisia, but from of old sacred with many sanctities. thus far it is permitted me to speak freely of that which came to me in my long search for the true wisdom; but to me in my long search for the true wisdom; but to declare the mode of mine initiation, whereby i g

ALEISTER CROWLEY THE LOST CONTINENT

an almost general consent to replace it by 8, and its 'rapture-combination' 31, by 33. despite the intense preoccupation with such ideas, mathematics as we know them had reached a perfection which if it does not surpass that of our own civilization, fails principally because of its theorems, handed down to euclid and pythagoras, although imperfectly, formed a springboard whence we might leap. the initiation of children was also a matter reserved for the high house. weaned at three months, the children were tended by the lower classes until the age of puberty, an occurrence which fitted them at once for initiation. a legate from the high house was sent for, and in his presence the child was brought, acquainted with zro by its father and mother, and full instruction in 'working' was further

by any member of the 'house' who chose to do so, this in practice meaning by everybody. the ceremonies were frequently long and exhausting; children often enough died in the course of them. this was not regarded as a serious calamity; some schools of magicians even pretended to rejoice. the representatives of the high house had a prior right to the parents of the child; at times he conducted the initiation in person, a high honour, but invariably fatal. on rare occasions male children were sent over to the atla to be devoured. the parents of so fortunate a child were advanced in rank on the spot, and had special privileges conferred on them, sometimes even being transferred to a 'house of houses. all those who dwelt in the high house were veiled whenever they appeared, in order to prevent

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

nce ridiculous, a senseless and inexcusable folly. it would throw us back on the dilemma of manichaeism. the idea of incarnations "perfecting" a thing originally perfect by definition is imbecile. the only sane solution is as given previously, to suppose that the perfect enjoys experience of (apparent) imperfection (there are deeper resolutions of this problem appropriate to the highest grades of initiation; but the above should suffice the average intelligence) al i,9 "worship then the khabs, and behold my light shed over you" the old comment 9. that khabs is declared to be the light of nu. it being worshipped in the centre, the light also fills the circumference, so that all is light. the new comment we are to pay attention to this inmost light; then comes the answering light of infinite

" to whom this book refers later. failed from respectability. 4. roddie minor. brought me in touch with amalantrah. failed from indifference to the work. 5. a doubtful case, marie rohling nee lavroff. helped to inspire liber cxi. failed from indecision. 6. a doubtful case, bertha almira prykryl nee bruce. delayed assumption of duties, hence made way for no. 7. 7. lea hersig. assisted me in actual initiation; still at my side, an xvii, sol in sagittarius (p.s& an xix, sol in aries "prince-priest" is an unusual word, and not in tone with other references to me. i suspect therefore a secret cipher of some sort. for one thing, it is an anagram of princeps iter, not bad for alastor the wanderer, or princips erit, he shall be the chief (see verse 23. but such qabalah is hardly to be considered s

ondary representatives of this original duality which is a phase of the qabalistic zero. other correspondences are yun sic, s.b "yang ?weh and yin, yod and he, etc. but most such dualities have been conceived in very gross and unphilosophical forms. of course, it is impossible to grasp this subject properly by reason; only the understanding developed by meditation and spiritual experience avails. initiation is pantomorphously progressive. note that the secret divine letter sht which is the key of this book is by shape the sun united with the moon c= sh, o= t co= sht. weh note: elsewhere crowley calls this sign "the secret sigil of the beast" and it is depicted by a crescent attached to the left side of a circle. sometimes the circle is dotted. sometimes the greek lower case letters sigma-t

source of error, such as personality (in particular) involves. but further, we must regulate the motion of the mind, control it, bring it to a standstill. it may be- i know that it is- that as soon as thought is prevented from bewildering us with its torrential turmoil, we may become aware that we posses a subtler and steadier organ of apprehension. this is in fact one of the principal points of initiation. al i,28 "none, breathed the light, faint& faery, of the stars, and two" the new comment now appears the plain statement of the perfect metaphysick. it may be as well to quote the essential passages from 'bereshith' in connexion with this matter "i assert the absoluteness of the qabalistic zero" when we say that the cosmos sprang from 0, what kind of 0 do we mean? by 0 in the ordinary s

xists, true; but only by a fiction; for there is always a -1 to cancel it. but we get the illusion of 1 when we add 1/2 to 1/2 or 1/3 to 2/3, etc, things- each conscious of its fractional character- seeking to be whole. now the bigger any 'one' gets, the more conscious it is of its "minus one' wife, the more clearly it sees that 'one; is illusion, and had better cancel out. the general process of initiation is therefore the same for all possible universes. from the standpoint of physics, the original inertia expresses itself as two complementary forms of energy- the small active negative electron (hadit) and the large passive positive electron (nuit (it has recently been shown that the mass of matter is zero. when these satisfy each other, two phenomena occur (1) their opposed equalities c

ALEISTER CROWLEY THE QABALAH

e while ago, there was an initiated formula which expressed these ideas to the wise. as these formulas are done with, it is of no consequence if i reveal them. truth is not eternal, any more than god; and it would be but a poor god that could and did not alter his ways at his pleasure. this formula was used to open the vault of the mystic mountain of abiegnus, within which lay (so the ceremony of initiation supposed) the body of our father christian rosen creutz, to be discovered by the brethren with the postulant as said in the book called fama fraternitatis. there are three officers, and they repeat the analysis of the word as follows: chief. let us analyse the key word i. 2nd. n. 3rd. r. all. i. chief. yod. y 2nd. nun. n 3rd. resh. r all. yod. y chief. virgo (f) isis, mighty mother. 2nd

ot cards, and meditate [la. folly s doom is ruin tyb. the juggler with the secret of the universe. lmg. the holy guardian angel is attained by self-sacrifice and equilibrium. tld. the gate of the equilibrium of the universe (note d, the highest reciprocal path) hh. the mother is the daughter; and the daughter is the mother. ww. the son is (but) the son (these two letters show the true doctrine of initiation as given in liber 418; opposed to protestant exotericism. yz. the answer of the oracles is always death. tyj. the chariot of the secret of the universe. tyf. she who rules the secret force of the universe. dwy. the secret of the gate of initiation [k. in the whirlings is war. dml. by equilibrium and self-sacrifice, the gate \ym. the secret is hidden between the waters that are above and

the secret of the universe. tyf. she who rules the secret force of the universe. dwy. the secret of the gate of initiation [k. in the whirlings is war. dml. by equilibrium and self-sacrifice, the gate \ym. the secret is hidden between the waters that are above and the waters that are beneath (symbol, the ark containing the secret of life borne upon the bosom of the deluge beneath the clouds) wn. initiation is guarded on both sides by death ]ms. self-control and self-sacrifice govern the wheel. yu. the secret of generation is death. hp. the fortress of the most high (note p, the lowest reciprocal path. ydx. in the star is the gate of the sanctuary [wq. illusionary is the initiation of disorder. cyr. in the sun (osiris) is the secret of the spirit. yc. resurrection is hidden in death. wt. t

here is in the sephiroth, for daath cannot understand unity at all. if he thinks of it, it is only to hate it, as the one thing which he is most certainly not (see liber 418, 10th thyr. i may remark in passing that this book is the best known to me on advanced qabalah, and of course it is only intelligibile to advanced students. this atheist, not in-being but in-passing, is a very apt subject for initiation. he has done with the illusions of dogma. from a knight of the royal mystery63 he has risen to understand with the members of the sovereign sanctuary64 that all is symbolic; all, if you will, the jugglery of the magician. he is tired of theories and systems of theology and all such toys; and being weary and anhungered and athirst seeks a seat at the table of adepts, and a portion of the

orning and again in the evening sufficed for the day. further, he had entered on the third stage of life, and from a brahmachari become a householder. it was in the course of the journey undertaken by him shortly after his marriage that occurred the events which we shall proceed to relate. and to that end we must ask the reader to accompany us in imagination to the sovereign nursery of wisdom and initiation, to the holy land of the uraeus serpent, to the land of isis and osris, of the pyramids and the nile, even to khem, more magnificent in ruin than all other lands are in plenitude of their glory [editor s note: this article on the qabalah was originally published in equinox i (5) as part v of the temple of solomon the king serial. essentially it was a filler, written after j.f.c. fuller

ALEISTER CROWLEY THE SWORD OF SONG

olombo, on whom be peace. 755. heart.61 heart is a trifling misquotation: this poem is for publication. 810. mind the dark dorrway there !62 this, like so many other (perhaps all) lines in these poems, is pregnant with a host of hidden meanings. not only is it physical, of saying good-bye to a friend: but mental, of the darkness of metaphysics; occult, of the mystical darkness of the threshold of initiation: and physiological, containing allusions to a whole group of phenomena, which those who have begun meditaiton will recognise. similarly, a single word may be a mnemonic key to an entire line of philosophical argument. if the reader chooses, in short, he will find the entire mass of initiated wisdom between the covers of this unpretending volume. 73 tycarb o man, of a daring nature, thou

thing rash! rejoice! our lord wended unto the tree !2 as blank verse this scan but ill, but it clearly shows what happened. xi. the nineteenth mahakalpa brought ought its april number. there was a paper by huxlananda swami. mahabrahma had never been much more than an idea. he had only lived six days. 1 a contradiction in terms. 2 arnold, light of asia. appendix i 108 xii. at the hour of the great initiation, continued the buddha, in the midst of the five hundred thousand arahats, the wicked jehjaour had joined himself with mara to prevent the discovery of the truth. and in mara s fall he fell. at that moment all the currents of his continued and concentrated hate recoiled upon him and he fell into the abyss of being. and in the halls of birth he was cast out into the lowest hell he became

ge of christian rosencreutz. a few only of the serious problems are elucidated in footnotes. 1 i.e. when 118= change, a ferment, strength. also= before he was 120, the mystic age of a rosicrucian. 2 her-shell= herschell, or uranus, the planet which was ascending (in leo) at crowley s birth. 3 vau and gimel, the hierophant and high-priestess in the tarot. hence from his castle of ug means from his initiation. we cannot in future do more than indicate the allusions. 4 the kerubim. 5 see table of correspondences [a table of correspondences was intended to appear as an appendix to the first volume of crowley s collected works. it is not in the 1970s reprint from which i am working, and may not have been in the original. see 777 instead t.s] 6 the 22nd key of the tarot. the other tarot symbols

any, they are one.4 they think as the rhine-folk think. many and none. ain elohim. they think the erect5 is the twined, and the twined is the coiled, and the coiled is the twin, and the twin are the stoopers. they think as the big- nose-folk. save us, o lord! 1 nechesh the serpent and messiach the redeemer. 2 abigenos, abiagnus, biagenos, abiegnus, metatheses of the name of the mystic mountain of initiation. the next paragraph has been explained in the essay qabalistic dogma. 3 the belief in a trinity ignorance of daath. 4 belief in monism, or rather advaitism. crowley was a monist only in the modern scientific sense of that word. 5 confusion of the various mystic serpents. the big-nose-folk= the jews. we leave the rest to the insight of the reader. appendix ii 118 abracadabra* amethsh. ye

ALEISTER CROWLEY EQ I 5

hile ago, there was an initiated formula which expressed these ideas to the wise. as these formulas are done with, it is of no consequence if i reveal them. truth is not eternal, any more than god; and it would be but a poor god that could not and did not alter his ways at his pleasure. this formula was used to pen the vault of the mystic mountain of abiegnus, within which lay (so the ceremony of initiation supposed) the body of our father christian rosen creutz, to be discovered by the brethren with the postulant as said in the book called fama fraternitatis. there are three officers, and they repeat the analysis of the word as follows- chief. let us analyse the key word- i. 2nd. n. 3rd. r. all. i. chief. yod. hb:yod. 2nd. nun. hb:nun. 3rd. resh. hb:resh. all. yod, hb:yod. chief. virgo (v

s "and meditate) alp. folly's doom is ruin. bith. the juggler with the secret of the universe. gml. the holy guardian angel is attained by self-sacrifice and equilibrium. 94 dlth. the gate of the equilibrium of the universe (note d, the highest reciprocal path) hh. the mother is the daughter; and the daughter is the mother. vv. the son is (but) the son (these two letters show the true doctrine of initiation as given in liber 418; opposed to protestant exotericism) zin. the answer of the oracles is always death. chith. the chariot of the secret of the universe. tith. she who rules the secret force of the universe. ivd. the secret of the gate of initiation. kp. in the whirlings is war. lmd. by equilibrium and self-sacrifice, the gate! mim. the secret is hidden between the waters that are abo

secret of the universe. tith. she who rules the secret force of the universe. ivd. the secret of the gate of initiation. kp. in the whirlings is war. lmd. by equilibrium and self-sacrifice, the gate! mim. the secret is hidden between the waters that are above and the waters that are beneath (symbol, the ark containing the secret of life borne upon the bosom of the deluge beneath the clouds) nvn. initiation is guarded on both sides by death. smk. self-control and self-sacrifice govern the wheel. oin. the secret of generation is death. ph. the fortress of the most high (note p, the lowest reciprocal path. tzdi. in the star is the gate of the sanctuary. qvp. illusionary is the initiation of disorder. rish. in the sun (osiris) is the secret of the spirit. shin. resurrection is hidden in death

ere is in the sephiroth, for daath cannot understand unity at all. if he thinks of it, it is only to hate it, as the one thing which he is most certainly not (see liber 418. 10th aethyr. i may remark in passing that this book is the best known to me on advanced qabalah, and of course it is only intelligible to advanced students. this atheist, not in-being but in-passing, is a very apt subject for initiation. he has done with the illusions of dogma. from a knight of the royal mystery he has risen to understand with the members of the sovereign sanctuary that all is symbolic; all, if you will, the jugglery of the magician. he is tired of theories and systems of theology and all such toys; and being weary and anhungred and athirst seeks a seat at the table of adepts, and a portion of the brea

morning and again in the evening sufficed fro the day. further, he had entered on the third stage of life, and from a brahmachari became a householder. it was in the course of the journey undertaken by him shortly after his marriage that occurred the event which we shall proceed to relate. and to that end we must ask the reader to accompany us in imagination to the sovereign nursery of wisdom and initiation, to the holy land of the uraeus serpent, to the land of isis and osiris, of the pyramids and the nile, even to khem, more magnificent in ruin than all other lands are in plenitude of their glory. 120 a nocturne in the little cleft of the rocks whence life first sprang to birth, by the secret shadowy molten sea, where aphrodite sprang to greet the sun, low voices murmur: shadowy under-wo

ALEISTER CROWLEY EQ I 5

en delights and the twelve emancipations and the two and twenty privileges and the nine and forty manifestations, and lo! thou art become as one of these. bowed are their backs, whereon resteth the universe. veiled are their faces, that have beheld the glory ineffable. these adepts seem like pyramids- their hoods and robes are like pyramids. and the angel sayeth: verily is the pyramid a temple of initiation. verily also is it a tomb. thinkest thou that there is life within the masters of the temple, that sit hooded, encamped upon the sea? verily, there is no life in them. their sandals were the pure light, and they have taken 74 them from their feet and cast them down through the abyss, for this aethyr is holy ground. herein no forms appear, and the vision of god face to face, that is tran

e aethyr. so the angel departed with bowed head, folding his wings across. and there is a little child in a mist of blue light; he hath golden hair, a mass of curls, and deep blue eyes. yea, he is all 132 golden, with a living, vivid gold. and in each hand he hath a snake; in the right hand a red, in the left a blue. and he hath red sandals, but no other garment. and he sayeth: is not life a long initiation unto sorrow? and is not isis the lady of sorrow? and she is my mother. nature is her name, and she hath a twin sister nephthys, whose name is perfection. and isis must be known of all, but of how few is nephthys known! because she is dark, therefore is she feared. but thou who hast adored her without fear, who hast made thy life an initiation into her mystery, thou that hast neither mot

is an assyrian legend of a woman with a fish, and also there is a legend of eve and the serpent, for cain was the child of eve and the serpent, and not of eve and adam; and therefore when he had slain his brother, who was the first murderer, having sacrificed living things to his demon, had cain the mark upon his brow, which is the mark of the beast spoken of in the apocalypse, and is the sign of initiation. 148 the shedding of blood is necessary, for god did not hear the children of eve until blood was shed. and that is external religion; but cain spake not with god, nor had the mark of initiation upon his brow, so that he was shunned by all men, until he had shed blood. and this blood was the blood of his brother. this is a mystery of the sixth key of the taro, which ought not to be call

melai; rel moai u, u, u. ti- ti- ti 'se gu melai; wa la pelai pe fu telai, tu fu latai fu tu lu. wi, ni, bi "translation of song" i silence! the moon ceaseth (her motion, that also was sweet in the air, in the air, in the air! who will shall attain! who will shall attain by the moon, and by myself, and by the angel of the lord! ii now silence ceaseth and the moon waxeth sweet (it is the hour of) initiation, initiation, initiation. the kiss of isis is honeyed; my own will is ended, for will hath attained. 162 iii behold the lion-child swimmeth (in the heaven) and the moon reeleth (it is) thou (it is) thou (it is) thou! triumph; the will stealeth away (like a thief, the strong will that staggered before ra hoor khuit- hadit- nuit! iv to the god oai be praise in the end and the beginning! an

veil is the crucifixion, symbol of the dead aeon. the first ordeal is undergone. 17. the symbol of the balance is now given unto the aspirant. 174 16. the sacrifice is made. the high priestess (image of babalon) cometh forth upon her beast and maketh this. 15. the mystic dance by salome. the new temple, the signs of the grades are received and the a.e. rejected. 14. the shrine of darkness. final initiation into grade of m. t. 13. the emergence of nemo into the world; his work therein. this is the first mystery revealed to a m.t. 12. the second mystery: the cup-bearer of babalon the beautiful. the holy grail manifested to the m.t, with the first knowledge of the black brothers. 11. now cometh the frontier of the holy city; the m.t. is taken into the abyss. 10. the abyss. 9. the m.t. hath p

ALEISTER CROWLEY EQUINOX EQ I 1 2

to g. d. in october (18- opened my temple at b--e in 7 october (18- received the mysteries of l.i.l. in october (19- and obtained the grade of 6 5 obtained the first true mystic results in october (19- first landed in egypt in october (19- landed again in egypt in october (19- first parted from in october (19- wrote the b.-i-m. in october (19- and obtained the grade of 7 4 received the great initiation in october 19- and, continuing, received in october 19- so then in the last days of september 19- do i begin to collect and direct my thoughts; gently, subtly, persistently turning them one and all to the question of retreat and communion with that which i have agreed to call the holy guardian angel, whose knowledge and conversation i have willed, and in greater or less measure enjoyed

lover one would be on tiptoe of excitement, trembling at every sound, eager, afraid i will, however, rise and open (as for a symbol) the door and the window. oh that the door of my heart were ever open! for he is always there, and always eager to come in. 1.0. i rise and open unto my beloved. may it be granted unto me in the daylight of this day to construct from dclxxi a perfect ritual of self-initiation, so as to avoid the constant difficulty of assuming various god-forms. then let that ritual be a constant and perfect link between us so that at all times i may be perfect in thy knowledge and conversation, o mine holy guardian angel! to whom i have aspired these ten years past. 1.5. and though as it may seem i now compose myself to sleep, i await thee i await thee! 7.35. i arise from

uli. and by my magick power i summon all the inhabitants of the ten thousand worlds to witness this mine oath. 8.15. i will rise, and break my fast. i think it as well to go on with the mantra, as it started of its own accord. 35 9.0. arrived at panth on, to breakfast on coffee and biroche and a peach. i shall try and describe ritual dclxxi; since its nature is important to this great ceremony of initiation. those who understand a little about the path of the wise may receive some hint of the method of operation of the l.v.x. and i think that a description will help me to collect myself for the proper adaptation of this ritual to the purpose of self- initiation. oh, how soft is the air, and how serene the sky, to one who has passed through the black rule of apophis! how infinitely musical

donai, that i am become the vilest of them all! 10.27. a strange and unpleasant experience. my thought suddenly transmuted itself into a muscular cry, so that my legs gave a violent jerk. this i expect is at bottom the explanation of the bhuchari-siddhi. a very bad form of uncontrolled thought. i was on the edge of sleep; it woke me. the fact is, all is over! i am done! i have tried for the great initiation and i have failed: i am swept away into strange hells. lord adonai! let the fires be informing; let them "balance, assain assoil. i suppose this rash attempt will end in locomotor ataxia or g. p. i. 122 let it! i'm going on. 11.47. the first power to return is the power to suffer. the shame of it! the torture of it! i slept in patches as a man sleeps that is deadly ill. i am only afraid

ALEISTER CROWLEY EQUINOX EQ I 2 2

n at an end, and the next ceremony is "the "admission."18 the candidate is in waiting without the portal, under the care of the sentinel, the "watcher without" that is, under the care of the form of anubis of the west. 252 the hierophant informs the members assembled that he holds a dispensation from the greatly honoured chiefs of the second order, for the purpose of commencing the process of the initiation which shall ultimately lead the candidate to the knowledge of his higher self. but he is first admitted to the grade of neophyte which hath no number, concealing the commencement of all-things under the simulacrum of no-thing. the hegemon, the representative of the gods of truth and justice, is consequently sent to superintend the preparation, thus symbolizing that it is the presider of

e to the knowledge of his higher self. but he is first admitted to the grade of neophyte which hath no number, concealing the commencement of all-things under the simulacrum of no-thing. the hegemon, the representative of the gods of truth and justice, is consequently sent to superintend the preparation, thus symbolizing that it is the presider of equilibrium who is to administrate the process of initiation by the commencement of the equilibration of the forces in the candidate himself, by the symbols of rectitude and self-control. but it is the sentinel who actually prepares the candidate; whose body is now surrounded by a triple cord to show the restriction of the powers of nature; and it is triple to show the white triangle of the three supernals. his eyes are also bandaged, symbolising

ter effect. they were of a much lower order than the eleusinian, and a great deal more obscure; in fact, even at the time, people could not define with anything like accuracy what the kabiri really were. the student will find more concerning these semi-mythical beings in strabo, diodorus and varro. d llinger says "this much is undoubted on the joint testimony of strabo and mnaseas; the gods whose initiation people received here (samothrace) were axieros "i.e, demeter; axiokersos "i.e, hades; and axiokersa "i.e, persephone- d llinger "the gentile and the jew" eng. edition, 1906, vol. i, pp. 172-186. 12 hence "odic" force; and "obi" or "obeah" witchcraft. illustration on page 271 approximated below_ hb:shin hb:taw hb:qof_ air_ tablet/ of air/ pan) tacle_ seals/ throne. lamps of east_ incense

ALEISTER CROWLEY EQUINOX EQ I 2

ertain peculiar cadence "this was but the first of a very large number of interviews. i sought, indeed, steadfastly to learn from him the occult wisdom of which he was a master; but, though he supplied me with all conceivable channels of knowledge- books, manuscripts, papyri- yet all these were lifeless; the currents of living water flowed not through them. should one say that the master withheld initiation, or that the pupil failed to obtain it "but at least time abated the monomania- for i know now that my whole adventure was but a very vivid dream, an insanity of adolescence. at this moment i would not like to say at what point exactly in the story fact and dream touch; i have still the sword and dagger. is it possible that in a trance i actually went through some other series of advent

eate the heavens and the earth. and the total numeration of its numbers is the perfect number, even the decade of the sephiroth (1+ 2+ 3+ 4= 10) thus can our science teach us wherefore the door<holy qabalah that alone amongst the shells is nogah, the sphere of venus, exalted unto holiness (venus is the goddess of love> of venus, hb:dalet, is the gateway of initiation: that one planet whose symbol alone embraceth the 10 sephiroth; the entrance to the shrine of our father c.r.c, the tomb of osiris; the god revealer, coming, moreover, by the central path of hb:samekh through the midst of the triangle of light. and the lock which guards that door is as the four gates of the universe. and the key is the ankh, immortal life- the rose and cross of life; an

bolising power in action, and its taro key is the hermit and the voice of light, the prophet of the gods. thus "proclaimed is the reign of the gods of light" hb:taw is the last letter of the alphabet, the "finis, the omega, the universe, saturn, the outermost planet, and it is also taw-resh-ayin-aleph, throa, the gate of the universe; and by qabalah of nine chambers it is hb:dalet, the gateway of initiation. hence "at the threshold of the universe" 180 so the whole word reads: hb:bet this is the magical history hb:resh of the dawning of the light. hb:aleph begun are the whirling motions; hb:shin formulated is the primal fire; hb:yod proclaimed is the reign of the gods of light hb:taw at the threshold of the infinite worlds! now compare this with the particular exordium (g. d. mss. z3 .at t

ALEISTER CROWLEY EQUINOX EQ I 3 2

immortal cross of light. the vault itself represents the tomb of osiris onnophris, the justified one. its seven sides the seven lower sephiroth, the seven days of creation, and the seven palaces. it is situated in the centre of the earth, in the mountain of the caverns, the mystic mountain of abiegnus; which is the mountain of god in the centre of the universe, the sacred rosicrucian mountain of initiation. the meaning of abiegnus is explained as follows by the "third adept] illustration on page 209 described "diagram 60. the temple in the opening and first point of the 5= 6 ritual" this is a rectangle of approximate 6x8 proportion, standing on a smaller face and representing a room. the upper half of the room is occupied by a heptagonal drawing. the outer heptagon has an inner one symmet

, taurus, chet, leo. the staff of the crook is divided as is the staff of the flail, top section aries, over intersection taw, below intersection capricorn, bottom hay [this explanation being finished, the "chief adept" leads the aspirant to the diagram of the mystic titles and grades, and says] this is the symbolic mountain of god in the centre of the universe, the sacred rosicrucian mountain of initiation, the mystic mountain of the caverns, even the mountain of abiegnus [this diagram shows a mountain crowned with light, and surrounded with darkness. at its base is the wall of secrecy, whose sole gate is formed by the two pillars of hermes. the ascent of the mountain is made by the serpent of wisdom. the explanation of this diagram being concluded, the "second" and "third "adepts" remove

e geomantic angelic symbolism of iao and inri) the l sign is the svastika (see z in 0= 0 ritual for meaning) also svastika hath 17 squares showing iao synthetical.23 and the svastika includeth the cross "even as a child in the womb of its mother to develop itself anew &c &c (cry of 29th aethyr.)24 the cubical svastika hath 78 faces= tarot and mezla. it is also hb:aleph= air and zero. it shows the initiation of a whirling force. the v sign is that of apophis and typhon. it is the y of pythagoras; it is the arms flung up of the drowning man and therefore= 12th key and hb:mem. it is also the horns of the mediaeval devil. it shows the binding and apparent death of the force, without which it cannot come to any perfection. the x sign is that of the pentagram. it showeth the triumph of the light

st whose authority the second order were now in open revolt. from this point the lection continues: 48 described in a m.s. edited by s.r.m.d. and issued to the second order, in which is a picture of mercury diving into the sea. 49 secretary of the order of the golden dawn "he discovered that s.r.m.d, though a scholar of some ability and a magician of remarkable powers, had never attained complete initiation: and further had fallen from his original place, he having imprudently attracted to himself forces of evil too great and terrible for him to withstand.50 "the claim of the order that the true adepts were in charge of it was definitely disproved "in the order, with two certain exceptions and two 252 doubtful ones, he found no persons with any capacity for initiation of any sort "he there

roved "in the order, with two certain exceptions and two 252 doubtful ones, he found no persons with any capacity for initiation of any sort "he thereupon, by his subtle wisdom, destroyed both the order and its chief "being himself no perfect adept, he was driven of the spirit into the wilderness, where he abode for six years, studying by the light of reason the sacred books and secret systems of initiation of all countries and ages" we must now leave the lection, to return to it again six years later, and as briefly as possible run through the chronicles of revolt, which consist of various documents for the most part printed towards the close of 1900 and the beginning of 1901, by such members of the order as had broken away from their chief, d.d.c.f. in a printed document written on may 4

ALEISTER CROWLEY EQUINOX EQ I 3 3

. limited edition of 250 copies, signed and numbered. part i. shadows of sacraments; part ii. the hidden sacrament of the holy graal. part iii. the poor brother's mass book: containing a method of assisting at the holy sacrifice for children who are not of this world. there is also implied a certain assistance to servers. part iv. the book of the king's dole, and chantry for plain song: a greater initiation "through all one comes in touch with a fine spirit, alive to the glory of the world and all that charms the heart and sense of man, yet seeing past these with something of the soul of galahad. rich in memorable verse and significant thought, so closely wedded to emotion that each seems either_ glasgow herald. a book of mystery and vision. by arthur edward waite. foolscap 4to. with speci

complete translation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc. etc. portrait of the author, and all the original engravings. 8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realisation, initiation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram, medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occulti

ALEISTER CROWLEY EQUINOX EQ I 3

practice called mahasatipatthana (see the sword of song "science and buddhism" instruction and examination in control of action. further, he cuts the magic wand. finally, the title of dominus liminis is conferred upon him. he is given meditation-practices on the control of thought, and is instructed in raja-yoga. he receives liber mysteriorum and obtains a perfect understanding of the formulae of initiation. he meditates upon the diverse knowledge and power that he has acquired, and harmonises it perfectly. further, he lights the magic lamp. at last, ritual viii. admits him to the grade of adeptus minor "the adeptus minor" his duty is laid down in paper f, class d. 7 it is to follow out the instruction given in the vision of the eighth aethyr for the attainment of the knowledge and convers

ounts in the result; the rest is but method. yet it is important to possess knowledge and power, provided that it be devoted wholly to that one work] 8 aha! aha! the sevenfold mystery of the ineffable love; the coming of the lord in the air as king and judge of this corrupted world; wherein under the form of a discourse between marsyas an adept and olympas his pupil the whole secret of the way of initiation is laid open from the beginning to the end; for the instruction of the little children of the light. written in trembling and humility for the brethren of the a. a. by their very dutiful servant, an aspirant to their sublime order, aleister crowley illustration facing page 10 partly described: this is a collotype in bright crimson. it is a photo of crowley in black robe, only visible fr

ue chatter about the marvellous effects of hashish; your imagination has preconceived a special idea, an ideal intoxication, so to say. you long to know if the reality will indeed reach the height of your hope; that alone is sufficient to throw you from the very beginning into an anxious state, favourable enough to the conquering and enveloping tendency of the poison. most novices, on their first initiation, complain of the slowness of the effects: they wait for them with a puerile impatience, and, the drug not acting quickly enough for their liking, they bluster long rigmaroles of incredulity, which are amusing enough for the old hands who know how hashish acts. the first attacks, like the symptoms of a storm which has held off for a long while, appear and multiply themselves in the bosom

:vau book iv divination a. the form of divination employed. b. the diviner. c. the forces acting in the divination. d. the subject of the divination. e. the preparation of all things necessary, and the right understanding of the process so as to formulate a connecting-link between the process employed and the macrocosm. 163 f. invocation of the higher: arrangement of the scheme of divination, and initiation of the forces thereof. g. the first entry into the matter: first assertion of limits and correspondences: beginning of the working. h. the actual and careful formulation of the question demanded: and consideration of all its correspondences and their classification. i. announcement aloud that all the correspondences taken are correct and perfect: the diviner places his hand upon the ins

ALEISTER CROWLEY EQUINOX EQ I 4 2

d state of ours which makes the infinitude of the hasheesh awakening so unendurable, even when its sublimity is the sublimity of delight. we have no 264 longer anything to do with horizons, and the boundary which was at once our barrier and our fortress is removed, until we almost perish from the inflow of perceptions. it would be no hard task to prove, to a strong probability, at least, that the initiation to the pythagorean mysteries, and the progressive instruction that succeeded it, to a considerable extent consisted in the employment, judiciously, if we may use the word, of hasheesh, as giving a critical and analytic power to the mind, which enabled the neophyte to roll up the murk and mist from beclouded truths till they stood distinctly seen in the splendour of their own harmonious

s, and not those little bushmen who felt and saw and lived with the one great spirit. let us therefore mention that the chief points, a few out of a score, that have struck us are- the custom of the mark sacred stone; the universality of horus worship; the startling identity of hieroglyphics, all over the world, with the egyptian; and the symbolism of the great pyramid, and its use as a temple of initiation. a few others, however, do not understand. on p. 80 dr. churchward traces the "bull roarer" back to egypt. but we can find no proofs of these ever having been used there. in australia, as he states, they were used, and so also in new zealand and new guinea and over most of europe; in sussex, country boys to this day use them as toys. again, the egyptian throwing-stick (p. 67) is not a b

ALEISTER CROWLEY EQUINOX EQ I 6 2

omplete translation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc, etc "portrait of the author, and all the original engravings" 8vo, 406 pp "cloth" 1896 (pub. 15"s. postage free. 10"s" 6"d" the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realsation, initiation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram, medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occulti

ALEISTER CROWLEY EQUINOX EQ I 6

eaven! to the seven who are the ten glory on the earth, amen! 16. and of the difficulties of this practice and of the results that reward it, let these things be discovered by the right ingenium of the practicus. 15 liber tzaddi vel hamvs hermeticvs svb figvra xc 17 a. a. publication in class a. imprimatur: n. fra a. a. liber tzaddi vel hamvs hermeticvs svb figvra xc 0. in the name of the lord of initiation, amen. 1. i fly and i alight as an hawk: of mother-of-emerald are my mighty-sweeping wings. 2. i swoop down upon the black earth; and it gladdens into green at my coming. 3. children of earth! rejoice! rejoice exceedingly; for your salvation is at hand. 4. the end of sorrow is come; i will ravish you away into mine unutterable joy. 5. i will kiss you, and bring you to the bridal: i will

oy so faster will i push them. 43. they shall in their turn speak from this invisible throne; their words shall illumine the worlds. 44. they shall be masters of majesty and might; they shall be beautiful and joyous; they shall be clothed with victory and splendour; they shall stand upon the firm foundation; the kingdom shall be theirs; yea, the kingdom shall be theirs. in the name of the lord of initiation. amen. 22 liber cheth vel vallvm abiegni svb figvra clvi 23 a. a. publication in class a. imprimatur: n. fra a. a. liber cheth vel vallum abiegni svb figvra clvi 1. this is the secret of the holy graal, that is the sacred vessel of our lady the scarlet woman, babalon the mother of abominations, the bride of chaos, that rideth upon our lord the beast. 2. thou shalt drain out thy blood th

ah me! what serpent hisses from out those purple bysses, far in the womb of the long-lying sea? she wakes! nor dare he creep back to her soul, whence sleep has torn aside the mist-hung drapery; too strange the way, and steep. ethel archer. 66 the scorpion a tragedy in three acts by aleister crowley "god is love- epistles of st john. 67 to gr:alpha-gamma-alpha-theta-alpha in memory of the hour of initiation, and to lampada tradam and mohammed ibn rahman in memory of our wanderings in the desert, and to my brothers of the o. of k. d. s. h. in memory of the martyrdom of our g. m. j. b. m. i dedicate this tragedy. the scorpion persons of the tragedy act i sir rinaldo de la chapelle "preceptor of the knights templars" sir raymond, sir james, sir eustache, and others "his knights" jocelyn "a tr

naked screaming devils. they touch, and at a touch each oozes back to his slime. this slime is chaos "ararita" he breathed the word upon her brow "don't touch me! don't touch me" she screamed "i am holy! i am god! i am i" her face was black and distorted with sudden passion "it's quite different to my own experience in many ways" thought the watcher "yet- is it not the essence of all ordeal, all initiation, that it should be unexpected? otherwise, the candidate would have passed through the gate before he approached it. which is absurd" the last word must have been audible "absurd" she cried "indeed, it is not absurd. it is all rational. it is you who are absurd "do you understand what you are saying "no! no! i hate all who understand. i will bite them. i will bite their waists" dropping

r. aleister crowley. 163 the porch. vol. i, no. 8. 3"d" j. m. watkins. the mirror of simple souls. of all this admirable series this is the best. such prose i have rarely found in all my reading. i am beggared of wit to review it; but i implore all who seek the pure light mirrored in flawless imagery to obtain it. aleister crowley. the apocalypse unsealed "being an estoeric interpretation" of the initiation of ioannes. by james m. pryse. new york; john m. pryse, 9-15 murray street, 1910. london: j. m. watkins. 8"s" 6"d" net it is possible to write upon this book in a freer manner, without offence, than upon any other book in the canon of scripture, for there is no other book which has caused so much disquiet to theologians, in all ages, as has the "revelation of st john the divine" and it

ALEX SANDERS THE KING OF THE WITCHES

cessive generations, group ofwitches. meeting place of a coven small meeting, not necessarily of a full coven. extra-sensory perception a massofenergy or power raised by the witches and sent to work their will. small image made of clay or plasticine to represent a person on whom a restraint is to be worked. ancient hebrew book of magic. length of cord measuring a witch's height at the time of his initiation. sometimes held as a 'hostage' by the coven leader. originally a five-sided figure but now any circular piece of metal inscribed with witch symbols. major meeting of whole coven or several covens. cards used in predicting the future. primitive form. of religion practised by negroes of haiti and elsewherein the west indies and america. originally the witch who bound the initiate, but use

,magick in theory and ;ast: he wrote a textbook the man who p h racttce.he died in 1947 .er aps most infl d h. witchcraft in england in thi' uence t e revival of wh0 was born in 1884 g. ds .c.:e':nt.ury,w,as gerald .gardner d. ar .ner was miti d i he' gra e of the cult by awitch called 'd ffi, ate mto t first and he proceeded to recrui't. a 0 m the new forest, ha .many covens in' f hi vmgreceived initiation into th d spire 0 s not by, dilig.ent st.ud.y..of anc.'lent hebereswecoannd aend t.hi.rd grades. scnpts, he devised his own ritual: gyptian manu- museum in the isle.ofm. in 950h .setupawitchcraft of witch weapons he d dw ,ere e exhibited his collection. ie m 1964 t d. witches ate considered novices bh? ay ?ardnerian' learnt their rituals from recordh de edltary witches who to generation

ck and red tiles on the floor and the cheerful glow from the fire. but his grandmother would not let him hold it for more than a minute 'you'll make it cloudy' she told him 'later i'll teach you how to use it, but you've had enough for one day. now come and get your tea' it would be years before he discovered that he was the last of a line of witches dating back to the fifteenth century; that the initiation from which he was still smarting was a pale replica of those once carried out in sparta when males were emasculated so as to become priests ofthe moon goddess. ages would pass before he tried turning his powers to evil to gain himself a fortune; before his misuse of them lost him the person he loved. this was 1933 and alex sanders was just a bewildered child who believed he and his gran

to be intereste in girls; his grandmother, noticing this development, decided he was ready for the second- and third-grade initiations. she had already taught him at length about sex, self-control and the ways witches have of harnessing impulses so that the sex force can be used positively towards creating power 'implosion' was the term she used, the antithesis of asturbation. on the night of the initiation ceremony she laid out a new robe she had made for alex. they both bathed themselves before entering the circle. by the light of two candles on the altar-a draught-board table on which the regaliawas arranged -she lay down on the floor and drew the boy to her until their bare bodies touched. then they were united. there were no gestures of affection or passion; it was strictly a rit al a

e early hours of the morning 'do you know what day it is' joan asked, when at last they put away their brushes' it's shrove tuesday. let's have the first pancakes in the world' companionably they sat by the fire, eating pancakes. suddenly alex could keep his secret no longer 'do you know that i'm a witch 'don't be daft' joan replied 'but i am' he insisted, and went on to tell her of his childhood initiation and the magic he had worked with gran. she laughed at him, thinking he was making it up as he went along 'if you can work magic and conjure up spirits as you claim, prove, it. goon' she dared 'bring one of your demons here, now. obediently he unsheathed his black-hilted knife, which was no longer kept hidden as it had been when his wife was at home. discomfited by his earnest manner, jo

ALEXANDRIAN BOOK OF SHADOWS OCCULT

to work both ways, e.g.butied treasure presents danger to the finder if protective wishes or curses were buried with pisite features: message board email atho the laws the old law the redes various aphorisms the 8 wiccan tenets circle casting circle opening circle closing consecration consecration of sword or athame consecrating other working tools initiations charge to new initiates first degree initiation ritual second degree initiation ritual legend of the descent of the goddess third degree initiation ritual/great rite verse version of priest's declamation in great rite esbats esbat sequence witches' rune charge of the goddess verse version of charge of the goddess drawing down the moon ancient call great god cernunnos invocation esbat cone of power wine blessing cake blessing ritual e

orresponding positions; others just turn in place. m rings bell. with athame, r draws three deosil circles and then an invoking earth pentagram, saying: r: ye lords of the watchtowers of the south, ye lords of fire; i, n, do summon, stir and call you up, to witness our rites and guard the circle! similarly, in west: r: ye lords of the watchtowers of the west, ye lords of water; lords of death and initiation; i, n, do summon, stir and call you up, to witness our rites and guard the circle! and in north: r: ye lords of the watchtowers of the north, ye lords of earth; boreas, thou guardian of the northern portals; i, n, do summon, stir and call you up, to witness our rites and guard the circle! all turn back to the east and salute. now all turn to north again. m rings bell. r says: r: ye migh

nos, bless this instrument prepared in your honour.(if scourge or cords, add. that it may serve for a good cause and end and for your glory) again magus sprinkles and witch censes (hand tool to new owner as you would a sword or athame, with a fivefold salute) all these weapons should be presented to the new owner with salute. if a witch queen, the downward pointing triangle as in the first degree initiation (i rephrased the previous sentence, as the farrar's version is untypeable--sekhet) end ceremony with fivefold salute. the new owner should immediately use the new instruments, i.e. form circle with sword, then athame, incise something with white-handled knife, exhibit pentacle to four quarters, cense to four quarters, use cords and scourge; and should continue to use all of them in a ci

nowest naught and it bites thee naught, then knowest thou that thou hast begun the work. and as sheep do not bring their food to the shepherd to show how much they have eaten but digesting inwardly their provender do bear outwardly wool and milk, even so, do not display the maxims to the vulgar, but rather the works that flow when they are digested. notes this is part of lady sheba's first degree initiation ritual, where it is given as a speech made to the candidiate by the high priestess l first degree initiation people: l hierophant (h (initiator) l candidiate (c) l hierophant's working partner (p) l summoner (s (hierophant does his part if s unavailable) l high priestess (hps (actually, h or p, depending on gender) needs: l blindfold l nine foot red cord l short white cord l oil l scour

hierophant, saying: h: hear ye mighty ones of the east [s./w./n; n. has been consecrated priest[ess, witch and hidden child of the goddess. to north declaim: hear ye mighty ones of the north; boreas, thou guardian of the northern portals; thou powerful god, thou gentle goddess; n (etc) close circle. a graduation party should follow. notes l published in janet and stewart farrar's the witches' way initiation of the second degree hps casts circle as usual. esbat rite is followed to end of invocation of the horned god. candidate, properly prepared (in centre of circle, is bound and blindfolded as in the first degree, but with the addition of a blue cord bound about the knees. hierophant leads candidate to each quarter in turn, proclaiming: h: hear ye o mighty ones of the east [s, w, n, n, a d

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

are simply expansions of consciousness, brought about with the help of those who have already achieved the goal, who have already identified themselves with the group, and who are a conscious part of the body of the heavenly man. with their assistance, and through their aid, a man will gradually awaken to the realisation that is theirs. there is great interest everywhere to-day in this subject of initiation, and an over-emphasis has been laid upon its ceremonial aspect. we need to remember that every great unfoldment of consciousness is an initiation. every step forward along the path of awareness is an initiation. when an atom of substance was built into the form, it was for that atom an initiation. it became aware of another type of force, and its range of contact became wider. when the

of awareness is an initiation. when an atom of substance was built into the form, it was for that atom an initiation. it became aware of another type of force, and its range of contact became wider. when the consciousness of the vegetable and animal kingdom merged, and the life passed from the lower kingdom into- 41- the consciousness of the atom copyright 1998 lucis trust the higher, that was an initiation. when the consciousness of the animal expanded into that of the human being, still another great initiation took place. all the four kingdoms have been entered by an initiation, or through an expansion of consciousness. ahead of the human family lies now the fifth, or spiritual kingdom, and it is likewise entered through a certain initiation, as can be seen by those who intelligently re

and in all these cases these initiations have been brought about by the help of those who already know. thus we have within the evolutionary scheme not great gaps between one kingdom and another, and between one state of awareness and another, but a gradual development of consciousness, and one in which we, each one of us, have had and will have our share. if we can remember this universality of initiation we shall have a better proportioned point of view in connection with it. every time that we become more aware of our environment, and our mental content is increased, it is an initiation on a tiny scale. every time our horizon widens, and we think and see more broadly, it is an initiation, and herein to us lies the value of life itself, and the greatness of our opportunity. one point i

proportioned point of view in connection with it. every time that we become more aware of our environment, and our mental content is increased, it is an initiation on a tiny scale. every time our horizon widens, and we think and see more broadly, it is an initiation, and herein to us lies the value of life itself, and the greatness of our opportunity. one point i wish to make here is this: every initiation has to be self-initiated. that final stage when definite help is brought to us from outside sources is not achieved because there are great beings anxious to help us, who come to us where we are and seek to lift us. it comes to us because we have done the necessary work, and nothing can stop it coming. it is our right. those who have achieved can and will and do aid and assist us, but t

rease our usefulness in the world, no steps that we take to build better bodies, no effort that we make to gain self-control and to equip our mental body, is ever lost; it is all something which we are adding to the total we are piling up, which will some day bring us to a great revelation, and every hourly, daily effort that we make, swells the tide of energy which will sweep us to the portal of initiation. the meaning of the word "initiation" is "to go into" it means simply that an initiate is one who has taken the first steps into the spiritual kingdom, and has had the first series of spiritual revelations, each one of which is a key to a still greater revelation. lecture vi the goal of evolution in using such a title as the goal of evolution, i feel extremely diffident; i realise that

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

sent time are not worthy to be compared with the glory which shall he revealed in us..for we are saved by hope..for i am persuaded that neither death nor life, nor angels nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of god- 57- the consciousness of the aarcopyright 1998 lucis trust initiation, human and solar by alice a. bailey copyright 1951 by lucis trust copyright renewed 1979 by lucis trust dedicated with reverence and gratitude to the master k. h. the lord buddha has said that we must not believe in a thing said merely because it is said; nor traditions because they have been handed down from antiquity; nor rumors, as such; nor writings by sages, because sages wrote the

n the mere authority of our teachers or masters. but we are to believe when the writing, doctrine, or saying is corroborated by our own reason and consciousness "for this" says he in concluding "i taught you not to believe merely because you have heard, but when you believed of your consciousness, then to act accordingly and abundantly (secret doctrine, vol. iii, page 401) foreword the subject of initiation is one that has a great fascination for thinkers of all schools of thought, and even those who remain sceptical and critical would like to believe that this ultimate attainment is possible. to those who do not believe that such a goal is possible this book is offered for what it may be worth as a formulation of an interesting hypothesis. to those who anticipate such a consummation of al

gross their attention, and that if the average man adheres to the path of duty and high-minded attention to the business in hand, he will duly arrive at his destination. this is undoubtedly true, yet as capacity for increased service, and the development of powers to be used in the helping of the race are the reward of the man who is willing to make the increased effort and to pay the price which initiation demands, perhaps this book may spur some on to attainment who might otherwise have drifted slowly towards their goal. they will then become givers, and not the recipients of help. there are those again who consider that the teaching hitherto given out in various books concerning initiation, is erroneous. initiation has been made out to be fairly easy of attainment, and to call for no su

ll then become givers, and not the recipients of help. there are those again who consider that the teaching hitherto given out in various books concerning initiation, is erroneous. initiation has been made out to be fairly easy of attainment, and to call for no such rectitude of character as might have been anticipated. the following chapters may serve to show that the criticism is not unmerited. initiation is profoundly difficult of attainment, and calls for a strenuous discipline of the entire lower nature, and a life of self-effacing and self-abnegating devotion. at the same time, it must be remembered that the earlier teaching is right in essence, though belittled in interpretation. again, there are some who are interested, yet who feel the possibilities involved are too far advanced f

the west are pressing onwards towards this goal, and in the unity of the one ideal, in their common aspiration and endeavour, they will meet before the one portal. they will then recognise themselves as brothers, severed by tongue and apparent diversity of belief, but fundamentally holding to the same one truth and serving the same god. alice a. bailey. new york 1922. the constitution of man- 2- initiation, human and solar copyright 1998 lucis trust chart the seven planes of our solar system, the constitution of man the constitution of man, as considered in the following pages, is basically threefold, as follows: i. the monad, or pure spirit, the father in heaven. this aspect reflects the three aspects of the godhead: 1. will or power..the father. 2. love-wisdom..the son. 3. active intell

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

rson..father. life. will. purpose. positive energy. solar fire, or soul. 2nd person..son. consciousness. love-wisdom. equilibrised energy. fire by friction, or body, or matter. 3rd person..h. oly spirit. form. active intelligence. negative energy. each of these three is also triple in manifestation, making therefore a. the nine potencies or emanations. b. the nine sephiroth. c. the nine causes of initiation. these, with the totality of manifestation or the whole, produce the ten (10) of perfect manifestation of the perfect man. these three aspects of the whole are present in every form. a. the solar system is triple, manifesting through the three above mentioned. b. a human being is equally triple, manifesting as spirit, soul and body, or monad, ego and personality. c. the atom of the scie

other two fires as the evolutionary process proceeds is seen the goal of logoic attainment for this greater cycle or period of this solar system- 26- a treatise on cosmic fire copyright 1998 lucis trust when the primordial ray of intelligent activity, the divine ray of intelligent love, and the third cosmic ray of intelligent will meet, blend, merge, and blaze forth, the logos will take his fifth initiation, thus completing one of his cycles. when the rotary, the forward, and the spiral cyclic movements are working in perfect synthesis then the desired vibration will have been reached. when the three laws of economy, of attraction, and of synthesis work with perfect adjustment to each other, then nature will perfectly display the needed functioning, and the correct adaptation of the materi

blending of the three essential fires of the cosmos marked the point of logoic attainment, so, in the blending of the essential fires of the microcosm, do we arrive at the apotheosis of human attainment for this cycle. when the latent fire of the personality or lower self blends with the fire of mind, that of the higher self, and finally merges with the divine flame, then the man takes the fifth initiation in- 28- a treatise on cosmic fire copyright 1998 lucis trust this solar system, and has completed one of his greater cycles.13(12) when the three blaze forth as one fire, liberation from matter, or from material form is achieved. matter has been correctly adjusted to spirit, and finally the indwelling life slips forth out of its sheath which forms now only a channel for liberation. iii

ms of nature, and in the fourth or human kingdom in connection with the two lower vehicles. the fire of mind, when blended with the internal fires, is the basis of life in the fourth kingdom, and- 30- a treatise on cosmic fire copyright 1998 lucis trust united they control (partially now and later entirely) the lower threefold man or the personality; this control lasts up to the time of the first initiation. the fire of spirit finally, when blended with the two other fires (which blending commences in man at the first initiation, forms a basis of spiritual life or existence. as evolution proceeds in the fifth or spiritual kingdom, these three fires blaze forth simultaneously, producing perfected consciousness. this blaze results in the final purification of matter and its consequent adequa

nt adequacy; at the close of manifestation it brings about eventually the destruction of the form and its dissolution, and the termination of existence as understood on the lower planes. in terms of buddhistic theology it produces annihilation; this involves, not loss of identity, but the cessation of objectivity and the escape of spirit, plus mind, to its cosmic centre. it has its analogy in the initiation at which the adept stands free from the limitations of matter in the three worlds. the internal fires of the system, of the planet, and of man are threefold: 1. interior fire at the centre of the sphere, those inner furnaces which produce warmth. this is latent fire. 2. radiatory fire. this type of fire might be expressed in terms of physical plane electricity, of light rays, and of eth

ALICE A BAILEY05 THE LIGHT OF THE SOUL

parts of the physical frame. the problem before the adepts of that time was to teach human beings, who were then little more than animals, the purpose, significance and use of their various organs, so that they could consciously control them, and the meaning of the symbol of the human figure. therefore, in those early days, through the practice of hatha yoga, the human being reached the portal of initiation. at that time the attainment of the third initiation, resulting in the transfiguration of the personality, was the highest initiation that man was capable of achieving. in atlantean days, the progress of the sons of men was procured through the imposition of two yogas. first, the yoga which is called by the name of laya yoga, the yoga of the centres which produced a stabilizing of the e

which produced a stabilizing of the etheric body and of the centres in man and the development of the astral and psychic nature. later on, bhakti yoga, growing out of the development of the emotional or astral body, was incorporated with laya yoga and the foundation of that mysticism and devotion, which has been the underlying incentive during our particular aryan root race, was laid. the fourth initiation was at that time the objective. the subject of these great initiations has been discussed more at length in my previous volume "initiation, human and solar" now, in the aryan race, the subjugation of the mental body and the control of the mind is brought about through the practice of raja yoga, and the fifth initiation, that of adept, is the goal for evolving humanity. thus, all the yog

n be increased, so that a man becomes a living flame, 7. the path can be found and man himself become that path. the following triplicities may be found of value to the student, especially if he remembers that it is the central column which contains the terms applicable to the soul or second aspect. the union to be achieved is that of the third and second aspects. this is consummated at the third initiation (in christian terminology, the transfiguration. a later synthesis is then effected between the united third and second aspects and the first: 1st aspect 2nd aspect 3 rd aspect spirit soul body father son (christ) h oly ghost monad ego personality divine self h igher self l ower self life consciousness f orm energy force matter the presence the angel of the human being the presence a cle

own. here however the yogin translates himself into more spiritual and subtler realms and becomes aware of that which the self (in its true nature) perceives and knows. he enters into the world of causes. the first group might be regarded as comprising all who are treading the path of discipleship, and covers the time from their entrance upon the probationary path until they have taken the second initiation. the second group is comprised of those higher disciples who having controlled and transmuted the entire lower nature make a contact with their monad, spirit or "father in heaven" and discern what that monad perceives. the first form of realisation comes to those who are in process of synthesising the six lower centres into the head centre, through the transmutation of the lower four in

this is the line followed by the bhakti, the devotee and the saint and brings him to a knowledge of the soul and of sainthood. the former line is that to be followed by our aryan race. this second line was the path of attainment for the atlanteans. if students would follow these tabulations with care much light would come. the necessity for a strong energetic will becomes apparent if the path of initiation is studied. only an iron will, and a steady, strong, unswerving endurance will carry the aspirant along this path and out into the clear light of day. 22. those who employ the will likewise differ, for its use may be intense, moderate or gentle. in respect to the attainment of true spiritual consciousness there is yet another way. it would be wise here to make clear the two ways whereby

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

hness, produces the mystic. meditation, plus organized disciplined service, produces the knower. the mystic, as we have earlier seen, senses divine realities, contacts (from the heights of his aspiration) the mystical vision, and longs ceaselessly for the constant repetition of the ecstatic state to which his prayer, adoration and worship have raised him. he is usually quite unable to repeat this initiation at will. p re poulain in des gr ces d'oraison holds that no state is mystical unless the seer is unable to produce it himself. in meditation, the reverse is the case, and through knowledge and understanding, the illuminated man is able to enter at will into the kingdom of the soul, and to participate intelligently in its life and states of consciousness. one method involves the emotiona

dream how shattered until we begin to concentrate, until from the practice of concentration, a new fairness and fixity dawns, in the midst of the seething ineffectiveness of personal life. in our earlier attempts at meditation, we jumped over such commonplace instructions as choosing the subject, and holding the mind closely and faithfully to it; we rushed past all that, passion for ecstasy, for initiation, for means by which we could shine and lord it over others. we were permitted to pasture up in the boggy meadows of emotion, calling them the bright fields of spirit; we were permitted to think we think..until in the pinch of lack, or the droop of importance, the breath-taking uncertainties and instabilities of our ground-work were shown up. convinced at last, we became very eager to be

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

lfish reactions of the body nature think in terms of life, in terms of quality, of group will or power, group coordination or love-wisdom, and of group intelligence or knowledge, covering all by the generic term of brotherhood. but even that is found to be separative, through the separation into larger units than the lower is capable of grasping. therefore the initiate, especially after the third initiation, begins to think even more synthetically and to express truth to himself in terms of spirit, life, the one. these terms mean to him something significant, but something so far removed from the concept of ordinary thinking humanity that it is needless for me to enlarge further upon it. this brings me to a point, that should be dealt with here, prior to any further expansion of our subjec

what is the process of becoming and the nature of being? remain unanswered. the problem as to the why and the wherefore is regarded as fruitless and speculative and almost insoluble. nevertheless, through pure reason, and through the correct functioning of the intuition these problems can be solved and these questions answered. their solution is one of the ordinary revelations and attainments of initiation. the only true biologists are initiates of the mysteries, for they have an understanding of life and its purpose and are so identified with the life principle that they think and speak in terms of energy and its effects, and all their activities in connection with the work of the planetary hierarchy are based on a few fundamental formulas which concern life as it makes itself felt throu

asic assumptions we are entering upon a course of study wherein the entire tendency will be to throw the student back upon himself, and thus upon that larger self which has only, in most cases, made its presence felt at rare and highly emotional intervals. when the self is known and not simply felt and, when the realisation is mental as well as sensory, then truly can the aspirant be prepared for initiation. i would like to point out that i am basing my words upon certain basic assumptions, which for the sake of clarity, i want briefly to state. firstly, that the student is sincere in his aspiration, and is determined to go forward no matter what may be the reaction of and upon the lower self. only those who can clearly differentiate between the two aspects of their nature, the real self a

in meditation is to make the point of that meditation so positive that the lower mind can be impressed, and so the lower man can be brought into line with the eternal plan. thus, again, we have a relation established between a positive and a negative vibration, and the study of these relations carries much information to the student, and is part of the teaching given in preparation for the first initiation. a list of these related situations might here be given showing them in their progressive relation on the path of evolution. 1. the relation between male and female physical bodies, called by man, the sex relation, and- 52- a treatise on white magic copyright 1998 lucis trust deemed of such paramount importance at this time. in the vale of illusion, the symbol oft engrosses attention an

essive relation on the path of evolution. 1. the relation between male and female physical bodies, called by man, the sex relation, and- 52- a treatise on white magic copyright 1998 lucis trust deemed of such paramount importance at this time. in the vale of illusion, the symbol oft engrosses attention and that which it represents is forgotten. in the solving of this relationship will come racial initiation, and it is with this that the race is now engrossed. 2. the relation between the astral body and the physical, which, for the majority, is the control, by the positive astral nature, of the negative automatic physical. the physical body, the instrument of desire, is swayed and controlled by desire, desire for physical life, and desire for the acquisition of the tangible. 3. the relation

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

o have read the teaching profited by the information imparted? will you not, with determination and because the world cries out for help, cast away fear and go forward with joy and courage into the future? there has been, behind all the books which i have written, a definite purpose and a planned sequence of teaching. it may be of interest to you if i trace them for you: the first book issued was initiation, human and solar. this book was intended for the average aspirant, to lead him on from where he was to a vision of an organised band of teachers who were seeking to aid humanity (and incidentally himself, and to give some idea of their technique of work and modes of procedure. letters on occult meditation indicated how these teachers could be reached and the discipline of life that the

one type of ray force, whilst the personality as a whole may vibrate in unison with another. the ego or soul may find itself upon still a third type of ray, thus responding to another type of ray energy. the question of the monadic ray brings in still another factor in many cases, but this can only be implied and not really elucidated. as i have oft told you, it is only the initiate of the third initiation who can come in touch with his monadic ray, or his highest life aspect, and the humble aspirant cannot as yet ascertain whether he is a monad of power, of love or of intelligent activity. in concluding, i ask for your sincere cooperation in the work which we are undertaking. it may be of more general and public value than any other of my writings. i shall seek to make this treatise upon

ion eventuates. 2. a subsequent and painful differentiation of the consciousness into a realised duality. in this condition, the man is distinctly aware of what is termed his essential duality; he knows he is spirit-matter, is form-life, and is the soul in manifestation. during this stage, which covers many lives and carries the man along the path of probation and discipleship as far as the third initiation, the centre of gravity (if i may so express it) shifts steadily out of the form side and centres itself more and more in that of the soul. there is a growing consciousness that there is a reality which embraces, and at the same time extinguishes, duality. remember that the entire story of evolution is the story of consciousness, and of a growing- 15- a treatise on the seven rays- volume

is treatise on the seven rays will necessarily be held within the realm of thought which involves awareness of duality. i shall employ the language of duality, and this i shall do, not because i seek to emphasize it to the neglect of unity (for this unity is to me somewhat of a reality and i glimpse more than a possibility, but because all aspirants and disciples and all initiates up to the third initiation as i earlier said are swinging as a pendulum between the pairs of opposites, spirit and matter. i speak not here of the pairs of opposites of the astral or emotional plane, which are illusory reflections of the true pairs of opposites, but of the basic duality of manifestation. i seek to deal with that material which is of practical value and which can be grasped by the illumined intell

tenary aggregation of energies, each energy producing differing effects and appearances. this discovery he makes by finding that his own soul is tinctured by one of the seven ray qualities, that he is identified with his ray purpose whatever it may be and is expressing a particular type of divine energy. c. from this point he proceeds to a recognition of the entire septenate, and upon the path of initiation he gains a glimpse of a unity, hitherto unrealised, nor even sensed. thus from a consciousness of himself, man arrives at an awareness of the interrelation between the seven basic energies or rays; and from that he proceeds to a realisation of the triple deity, until at the final initiation (the fifth) he finds himself consciously at-one with the unified divine intent lying behind all a

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

bethlehem to calvary copyright 1998 lucis trust that a more bitter cup might be withdrawn, ye could not watch with me one little hour until the dawn! so many sought my crib at bethlehem heeding a voice and following a star, but only simon walked to calvary it was too far. h. le gallienne. reprinted with the kind permission of the new york times and the author. chapter one introductory remarks on initiation key thought "there is a human desire for god; but there is also a divine desire for man. god is the supreme idea, the supreme concern and the supreme desire of man. man is the supreme idea, the supreme concern and the supreme desire of god. the problem of god is a human problem. the problem of man is a divine problem. man is the counterpart of god and his beloved from whom he expects th

o fruition on earth. it is their inner meaning and our individual relation to them that are of importance. there is nothing but a valuable gain to us, an enriching of our consciousness, when we realise the unity, and at times the uniformity of the teaching as it is given in both the east and the west. for instance, the fourth event in christ's life, the crucifixion, finds a parallel in the fourth initiation of the oriental teaching which is called the great renunciation. there is an initiation, called in the buddhist terminology the "entering of the stream" and there is in the life of jesus an episode which we call the "baptism in jordan" the story of christ's birth at bethlehem can be paralleled in practically every detail in the lives of earlier messengers from god. these proved facts sh

ll would be well. hence the general attitude of the east was failure to emphasise the supreme value of any individual. but christ came and emphasised the work of the individual, saying "let your light so shine before men, that they may see your good works."9 second, the opportunity was presented to the race as a whole to take a tremendous step forward, to undergo the "new birth" or take the first initiation. this we shall deal with in our next chapter. the third concept which was taught by the christ was that which embodied the technique of the new age, which was to come when individual salvation and the new birth had been properly grasped. this was the message or command to love our neighbour as ourselves.10 individual effort, group opportunity, and identification with each other this was

eals the life-situation, and irradiates the lower nature. it leads to group activity, and self, as we usually understand it, disappears. this is already happening. the final result of the work of the christ can be seen portrayed for us in his words to be found in st. john xvii, which it would be of value to all of us to read- 12- from bethlehem to calvary copyright 1998 lucis trust individuality, initiation, identification in these terms the message of the christ can be expressed. this he epitomised when on earth in the words "i and my father are one."13 that great individuality, the christ, through the process of the five great initiations, gave to us a picture of the stages and method whereby identification with god can be brought about. this sentence gives us the keynote of the entire g

an be brought about. this sentence gives us the keynote of the entire gospel story, and constitutes the theme of this book. the interrelation of the work of the past and of the present, as given to us by the great teacher of the east and by the saviour of the west, can be expressed as follows: the buddha .t he method .d etachment. dispassion. discrimination. the christ. the result. individualism. initiation. identification. christ lived his life in that small but significant strip of land which we call palestine, the holy land. he came to prove to us the possibility of individual attainment. he emerged (as all the teachers throughout the ages seem to have done) out of the orient, and worked in that country which seems like a bridge between the eastern and western hemispheres, separating tw

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

the life of god as it expresses itself in the three subhuman kingdoms, we need not concern ourselves. we shall deal entirely with the following three points: 1. with the strictly human consciousness as it begins with the process of individualisation and consummates in the dominant personality. 2. with the egoic consciousness, which is that of the solar angel as it begins with the preparation for initiation on the path of discipleship and consummates in the perfected master. 3. with the monadic realisation. this is a phrase that means absolutely nothing to us, for it concerns the consciousness of the planetary logos. this begins to be realised at the third initiation, dominating the soul and working out through the personality. man, the average human being, is a sum total of separative ten

angel..the presence. 2. the root..the lotus..the fragrance. 3. the bush..the fire..the flame. the work of evolution, being part of the determination of deity to express divinity through form, is necessarily, therefore the task of revelation, and as far as man is concerned, this revelation works out as the growth of soul evolution and falls into three stages: 1. individualisation..personality. 2. initiation..ego. 3. identification. monad. 1. the three stages of egoic growth we must hold the following statements firmly in our minds. the personality is a triple combination of forces, impressing and absolutely controlling the fourth aspect of the personality which is the dense physical body. the three personality types of energy are the etheric body, which is the vehicle of vital energy, the

r wholeness which will eventuate in an increased self-assertiveness, that first gesture of divinity. this is well and good, in spite of the immediate complications and consequences in the world consciousness and state of being. hence also the need for the immediate guidance of the disciples in every nation and their training in the life of correct aspiration, with their subsequent preparation for initiation. the task of the intelligent parent today and of the wise teacher of the young should be that of turning out, into world activity, those conscious individuals who will undertake the work of self-assertion in the affairs of today. the mass psychology of accepting information indiscriminately, of giving prompt mass obedience to imposed limitations of personal liberty, without due understa

the group, through the experience of understanding, service and sacrifice. this can well constitute a useful self-imposed experiment. 2. by the education of the masses in the principles underlying group work, and the training of an enlightened public opinion in these concepts. 3. by the preparation of many in the new group of world servers for that great transition in consciousness which we call initiation. what, therefore, is initiation? initiation might be defined in two ways. it is first of all the entering into a new and wider dimensional world by the expansion of a man's consciousness so that he can include and encompass that which he now excludes, and from which he normally separates himself in his thinking and acts. it is, secondly, the entering into man of those energies which are

thus psychologically integrated into the practical expression of the living process on the physical plane. herein lies much danger and difficulty, and also much loss of time. the mental grasp of the individual is ofttimes much greater than his power to express the knowledge, and we have consequently those outstanding failures and those difficult situations which have brought the whole question of initiation into disrepute. many people are regarded as initiates who are only endeavoring to be initiate. they are not, however, real initiates. they are those well meaning people whose mental understanding outruns the power of their personalities to practice. they are those who are in touch with forces which they are not yet able to handle and control. they have done a great deal of the needed wo

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ipline, of increasing enlightenment, of service to his fellowmen and of a growing responsiveness to contacts and to individuals of which the average human being knows nothing. a second reason for publishing this book is the need to change the point of view of the general public as to the nature of these masters who take pupils and who, whilst giving them the training needed to enable them to take initiation (as it is called, reach the mass of men through their means. so much stupidity has been demonstrated in writing and talking about the relationship of master and disciple that it was felt both by me and this group of disciples that the sanity, the breadth of vision, the lack of authority, and the understanding evidenced by a member of the hierarchy could do nothing but good. we found als

rld and embodied in himself a great cosmic principle the principle of love. how can the effectiveness of their work- 7- discipleship in the new age- volume i copyright 1998 lucis trust be brought about? the process will follow three lines: 1. individual effort, made by the individual disciple, using the technique of detachment, of dispassion and of discrimination which the buddha taught. 2. group initiation, made possible by the self-initiated effort of individual disciples, following out the injunctions of the christ and leading to a complete subordination of the personality and of the unit to group interest and group good. 3. group endeavour, carried forward as a group, to love all beings and to apprehend and understand the true significance of the aquarian technique of group love and wo

roup, to love all beings and to apprehend and understand the true significance of the aquarian technique of group love and work. i have felt that a linking up of your minds in connection with the work of the buddha and of the christ might serve a useful purpose and give you all a glimpse and an indication of their two systems of unfoldment one preparatory to accepted discipleship and the other to initiation which would be sequential and inter-related. the synthesis of their work is easily seen by us who work with a fuller vision and a less impeded outlook than is as yet possible to you. i am, therefore, dividing my disciples into groups so that they may work on different aspects of the plan, and also laying the ground for group work which will greatly help the individual but which will als

these can be sensed, according to the intuition awakened or otherwise of the aspirant. i, your tibetan brother, am supposing upon the part of each of my disciples, one basic essential at least and that is a persevering earnestness which nothing will deter. each of you starts upon this work with certain fundamental characteristics; each of you is beginning this definite enterprise of training for initiation with certain defects which act as deterrents and as handicaps; each of you has been recognised by his light and for his potentialities and with these we must perforce do the best we can. note, therefore, the difficult problem confronting those who are guiding world evolution and looking for those who can aid in their work- 8- discipleship in the new age- volume i copyright 1998 lucis tr

utual karmic relation both to each other and to me have been chosen (in spite of limitations and faulty development) to work together towards the specific end of forming a nucleus of spiritual power and energy for the helping of humanity. but above all else, it is a group formed to inaugurate the methods of the new age as regards group work, and the training of disciples and their preparation for initiation, along with other groups all over the world who have caught the new vision and are working under the inspiration and the impression of the masters. the foundation of these schools of the mysteries which will later be restored to the world and to which i referred in letters on occult meditation may be possible if all of you measure up to opportunity. this should be borne in mind. the exp

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

r thought of something much higher and of greater importance the affirmative voice of the father, recognising that which the christ has done. when christ completes the work during the next two thousand years which he inaugurated two thousand years ago, that affirmative voice will surely again be heard and divine recognition of his coming will be accorded. then the christ will take that stupendous initiation of which we know nothing except that two divine aspects will blend and fuse in him (love-wisdom in full manifestation, motivated by divine will or power. then the buddha and the christ will together pass before the father, the lord of the world, will together see the glory of the lord and eventually pass to higher service of a nature and a calibre unknown to us. i write here in no fanat

rist of history and the christ in the human heart are planetary facts. there is one aspect of this return of the christ which is never touched upon and to which no reference is ever made. it is the factor of what this coming out again among men, this return to outer everyday activity will mean to the christ as he faces it. how will he feel when the hour of his appearance arrives? there is a great initiation spoken of in the new testament to which we have given the name of the ascension. of it we know nothing. only a few items of information are brought to us in the gospel story; the fact of the mountain top, of attendant watchers, and of the words of christ, assuring them that he was not leaving them. then a cloud received him out of their sight (acts i.9) there were none present who could

was his own disciples, plus the massed sorrow spread over the entire cycle of living past, present and future of humanity. he comes to correct the mistakes and the misrepresentations of those who have dared to interpret his simple words in terms of their own ignorance, and to recognise those whose faithful service has made his return possible. he too is facing a major test, preparatory to a great initiation and when he has passed the test and fulfilled his task, he will pass to a still more exalted position in the father's house or to some distant place of service where only the most exalted can follow him; his present position will then be taken by the one whom he has prepared and trained. but before all this can happen, he must again enter the public arena, play his part in world affairs

efore on earth. it was this divine unfoldment which made it possible for him to make right choice, not only for himself but also for the spiritual hierarchy, during the years of decision, prior to june, 1945. under the divine will, he had to reappear on earth in visible presence. he had to preside over the materialisation of the kingdom of god on earth, and he had to re-institute the mysteries of initiation in such a form that they would prove the basis of the new world religion. above all, he had to reveal the nature of the will of god. that will is often regarded as a power by means of which things are done, situations are brought about, activities are instituted and plans are worked- 37- the reappearance of the christ copyright 1998 lucis trust out, and often ruthlessly worked out. this

d at by the christ and the spiritual hierarchy, the church invisible. the motivation for this reappearance is complete and settled. it is clearly perceived by the christ. the work initiated by him two thousand years ago must be completed; the new world religion must be inaugurated; the needs of a demanding, invocative humanity cannot be ignored; those steps which precede a stupendous hierarchical initiation in which the christ is the leading participant must be taken; the events which are symptomatic of the "time of the end" may not be delayed. if one may venture to speak in such terms (reverent and symbolical, the reward accorded to the christ, as he announced his decision as final and irrevocable, was the permission or rather the right to use a certain great invocation never before grant

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

e will of god to produce certain radical and momentous changes in the consciousness of the race which will completely alter man's attitude to life and his grasp of the spiritual, esoteric and subjective essentials of living. it is this force which will bring about (in conjunction with second ray force) that tremendous crisis imminent in the human consciousness which we call the second crisis, the initiation of the race into the mystery of the ages, into that which has been hid from the beginning. the first crisis, as you have been taught, was the crisis of individualisation wherein man became a living soul. the second crisis is the immediate one of racial initiation, made possible (if you will but believe it) by the many individual initiations which have lately been undergone by those memb

d impossible. 3. the influence of the outgoing and the incoming rays at any time. you have often been told that these events for the emergence or disappearance of a ray influence is an event in time are a matter of slow development, are psychic in nature, and are governed by law. the length of time in which a ray appears, manifests and does its work and finally disappears is one of the secrets of initiation, but as time elapses and the nature of time itself is better understood- 17- the destiny of the nations copyright 1998 lucis trust the period and the time equation of the minor rays of attribute will be established but that time is not yet, although the intense interest taken today in the phenomena of time indicates a growing awareness of the problem itself and of the need for understan

lity rulers, indicating age, crystallisation and materialism; a little study of conditions and the present point in evolution will make this apparent. in the next great and succeeding race to this, capricorn will appear as ruling the egoic expression, for the soul will then be in greater control and certain great groups of human beings (those who now compose the present nations) will be ready for initiation upon the mountain top of capricorn. i cannot spend much time analysing this but would like to indicate one or two points which would serve to guide your thoughts and to clarify the issue. in this manner i can point the way for the future guidance of astrologers who have an esoteric bias. the subject is, however, sufficiently abstruse to deter most people. the relations to be established

great outer dissolution of the form of the nation through the beneficent influence of jupiter, the exoteric ruler of pisces. what is needed in the national life of france is the more spiritual expression of the second ray of love-wisdom, which has in the past led to material success but which can flood the world, via france, once she dies to self. capricorn, ruling paris, signifies both death and initiation into the spiritual life, and here lies the choice for france. with the cooperation which pluto can give in bringing about those conditions which will lead to the revelation of virgo (ruling the soul of paris) there is possible in connection with this powerful and influential country a contribution to the life of humanity which will be effective in bringing about the new desired conditio

re of the stage for several thousand years in an effort to make humanity seek one-pointedly for the soul and thus prepare itself for the emergence of the fifth kingdom in nature. this is slated (if i might use such a specialised word) to come into manifestation during the imminent aquarian age; this age will be predominantly the age of worldwide discipleship, leading later to the age of universal initiation in capricornian times. therefore the great world religions have held authoritative sway for a very long time; their peculiar tenets, adapted to specific nation, race or time, embodied- 60- the destiny of the nations copyright 1998 lucis trust some truth through the medium of some particular teacher who attracted to himself individuals throughout the world who were spiritually minded, be

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

tuition is the synthetic understanding which is the prerogative of the soul and it only becomes possible when the soul, on its own level, is reaching in two directions: towards the monad, and towards the integrated and, perhaps (even if only temporarily) coordinated and at-oned personality. it is the first indication of a deeply subjective unification which will find its consummation at the third initiation. intuition is a comprehensive grip of the principle of universality, and when it is functioning there is, momentarily at least, a complete loss of the sense of separateness. at its highest point, it is known as that universal love which has no relation to sentiment or to the affectional reaction but is, predominantly, in the nature of an identification with all beings. then is true comp

world of phenomena is not denied, but we regard the mind as misinterpreting it and as refusing to see it as it is in reality. we consider this misinterpretation as constituting the great illusion. the dweller on the threshold is usually regarded as presenting the final test of man's courage, and as being in the nature of a gigantic thoughtform or factor which has to be dissipated, prior to taking initiation. just what this thoughtform is, few people know, but their definition includes the idea of a huge elemental form which bars the way to the sacred portal, or the idea of a fabricated form, constructed sometimes by the disciple's master to test his sincerity. some regard it as the- 14- glamour: a world problem copyright 1998 lucis trust sum total of a man's faults, his evil nature, which

he astral glamour in which you are all more or less immersed, you will enter into a greater freedom of living and usefulness. as the maya of distorted energy currents ceases to swing you into lines of undesirable activity, the light that is in you will shine forth with greater clarity. incidentally the dweller on the threshold will slowly and surely disintegrate and leave your way, to the door of initiation, free and unimpeded. strongly mental types are subject to illusion. this illusion is in reality a condition wherein the aspirant is being definitely controlled by: 1. a thoughtform of such potency that it does two things: a. controls the life activity or output. b. tunes the aspirant in on the mass thoughtforms, which are of a similar nature, and which are built by others under the domi

ncern itself; it is also one of the first factors which a master has to consider in connection with any aspirant and disciple. glamour, as we have seen, is of more ancient standing and of earlier emergence than is illusion. it has little in it of the mental quality and is the major factor controlling the majority. the objective of all training given on the path of discipleship and up to the third initiation is to induce that clear thinking which will render the disciple free from illusion and give to him that emotional stability and poise which gives no room for the entrance of any of the world glamour. this freedom becomes possible when there is in the aspirant no personal glamour, and no- 21- glamour: a world problem copyright 1998 lucis trust deliberately self-induced response to the de

ya. illusion does not yet fully play its part and the dweller is seldom adequately realised. i would here remind you of a stupendous occult fact and will ask you to endeavour to understand that whereof i speak. the dweller on the threshold does not emerge out of the fog of illusion and of glamour until the disciple is nearing the gates of life. only when he can catch dim glimpses of the portal of initiation and an occasional flash of light from the angel of the presence who stands waiting beside that door, can he come to grips with the principle of duality, which is embodied for him in the dweller and the angel. do you comprehend that whereof i speak? as yet, my words embody for you symbolically a future condition and event. the day will surely come, however, when you will stand in full aw

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ensitivity to the world of ideas, and sensitivity to intuitional impressions are all forms of telepathic sensitivity. in any consideration of this theme, it is obvious that there are three major factors which must be considered: 1. the initiating agent. i use this word with deliberate intent, as the power to work telepathically, both as initiating agent and as recipient, is closely connected with initiation, and is one of the indications that a man is ready for that process. 2. the recipient of that which is conveyed to him on the "wings of thought- 9- telepathy and the etheric vehicle copyright 1998 lucis trust 3. the medium through which it is intended to convey the transfer of thought, of idea, of wish, of imprint, and therefore of some form of knowledge. this is the simplest statement

ing of the nervous system. it is really brought about by a failure to handle conditions as a soul. two other groups of telepathic possibilities 4. telepathic work from soul to soul. this is, for humanity, the highest possible type of work. when a man can begin, as a soul, to respond to other souls and their impacts and impressions, then he is rapidly becoming ready for the processes which lead to initiation. there are two other groups of telepathic possibilities which i would like to list for you. they are possibilities only when the four above-mentioned groups of telepathic impression are beginning to form a conscious part of the disciple's experience. 5. telepathic work between soul and mind. this is the technique whereby the mind is "held steady in the light" and then becomes aware of t

science of impression is concerned with the activity of the head centre as an anchoring centre for the antahkarana, and that the ajna centre is concerned with the process of translating the recorded intuition into a form (through recognition of and reaction to a mental thoughtform) and its subsequent direction, as an ideal objective, into the world of men. in the early stages and until the third initiation, the science of impression is concerned with the establishing of a sensitivity (an invocative sensitivity) between the spiritual triad (temporarily expressing itself through the abstract mind and the soul or the son of mind) and the concrete mind. this mental triangle is a reflection, in time and space, of the monad and of the two higher aspects of the triad, and is reflected (after the

oint where spiritual vision is developed and hierarchical insight is the normal quality of the initiate sight, and to bring the members of the hierarchy to the point where universal perception is theirs. therefore, it might be said that: 1. through the door of individualisation the subhuman kingdoms pass to human vision, leading to mental contact and intelligent impression. 2. through the door of initiation humanity passes to spiritual vision, leading to soul contact and spiritual impression. 3. through the door of identification the hierarchy passes to universal vision, leading to monadic contact and extra-planetary impression. each time that there is a fresh vision of a compelling and conditioning nature, it is the result of invocation by the one seeking the new impression. when this inv

eathed to him; through all this unfoldment he can join the group who are the formulators of the plan. we are dealing here with most difficult and complex matters, inherent in the initiate consciousness and for which we have as yet no correct terminology. also, the average aspirant has no idea what is the nature of the awareness or the reactions to contact of those who have passed beyond the third initiation; these limitations of the average student must constantly be borne in mind. the science of invocation and evocation which embodies the technique of interplay within the hierarchy itself, to a certain degree between shamballa and the hierarchy, and to an increasing extent between humanity and the hierarchy is based entirely on a sense of relation. therefore only a certain level of consci

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

spine. b. the sacral centre. c. the solar plexus centre. d. the spleen. 2. the inner group of solar systems, working in conjunction with the zodiacal signs, affect primarily those who live above the diaphragm. they, therefore, condition: a. the heart centre. b. the throat centre. c. the ajna centre. d. the head centre. 3. three of the energies work through the head centre but only after the third initiation. there are one or two other points which might be noted here also. i note them for your enlightenment. out of all the many energies which impinge upon, pass through and produce effects upon our planet, esoteric astrology emphasises the following four types of force because they affect what might be called the personality of our earth: 1. the quality of our solar system. god is a consumi

, the great bear, the pleiades, and sirius. they are intimately related to them, but their exact effect is a transmitted one and cannot be noted as producing noticeable results, as yet, upon humanity and the other kingdoms in nature. the effect of the three great constellations also cannot be noted by individual man until such time as he becomes conscious of the monadic vibration, after the third initiation. there are many potent influences playing upon our solar system and the planet all the time but as far as man is concerned his response apparatus and his mechanism of reaction remain what is called- 18- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust "occultly unresponsive" for they are not yet of a quality which will permit any noticeable recogni

ll the above influences, handling them constructively, plus those potent yet infinitely subtle forces which pour into our solar- 19- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust system from the three major constellations referred to above. in the early stages, the response is in the subtler bodies and the brain fails to register them, but after the third initiation, there is a recognition of them upon the physical plane. bringing the theme back to the subject of this treatise, which is that of the seven rays, i would point out that these rays have a close connection with the seven stars of the great bear (again always the four and the three as a secondary differentiation) and to the seven sisters, the pleiades. the first constellation is the agent

second and third planes of our solar system, have their activities reflected in the work of the lunar lords and the elemental- 22- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust lives. 11. you will note that the human hierarchy (on chart 9-iv-4) is assigned no particular element as it has to fuse and synthesise them all. this is part of the great tests of initiation under scorpio. 12. this chart is drawn up in relation only to the fourth creative hierarchy, the human. it is not drawn in relation to the other planetary manifestations (the chart has been compiled from the very limited stock of knowledge that has thus far been revealed on the subject, and it is as correct as possible under the circumstances) each of the seven hierarchies of beings, fo

be remembered that this hierarchy is literally the sixth, for five hierarchies have passed on, being the product of the earlier system, that wherein intelligence or manas was the goal. the five liberated hierarchies are in their totality the sum total of manas. it is the hierarchy which is the fifth in order, and which we are told is in process of achieving final liberation, or taking its fourth initiation, which is the cause of certain phenomena upon our planet which has merited our planet being called the "star of suffering" there is a karmic link between the animal kingdom and the fifth creative hierarchy of the earlier system which makes itself felt in man in the necessary crucifixion of the animal physical nature, particularly along sex lines. we must remember that the hierarchies wo

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

now nothing of heraldry or the correct terms in which to describe it. it consists of a rod with a wing at each end and between the wings are to be seen the five-pointed star and the crescent moon. the latter harks back, of course, to the crusades in which some of my forebears must have apparently participated but i like to think of the whole symbol as typifying the wings of aspiration, the rod of initiation and as portraying the goal and the means, the objective of evolution and the incentive which drives us all on towards perfection a perfection which eventually receives the accolade of recognition by means of the rod. in the language of symbolism the five-pointed star has always signified perfected man and the crescent moon is supposed to rule the lower or form nature. this is the a.b.c

vening as i sat in my sitting-room after the children had gone to bed. again i refused, but the speaker begged me to reconsider and for a couple of weeks, at least, see what i could do. by this time i was getting curious but not in the least convinced. i would try for a couple of weeks or a month and then decide what i felt about it. it was during these few weeks that i got the first chapters of "initiation, human and solar" i would like to make it quite clear that the work i do is in no way related to automatic writing. automatic writing, except in the rarest cases (and, unfortunately, most people think their case is the rare exception) is very dangerous. the aspirant or disciple is never supposed to be an automaton. he is never supposed to let any part of his equipment out of his conscio

him. i have been strictly his amanuensis and secretary and am not a member of his group. he has never interfered with my personal work or training. in the spring of 1920 i entered into a very happy time of collaboration with him, while working as a senior disciple in the ashram of my own master. i've written many books since then for the tibetan. shortly after finishing the first few chapters of "initiation, human and solar" i showed the manuscript to b. p. wadia. he got very excited and told me that he would publish anything that "came from that source" and printed the first few chapters in "the theosophist" published in adyar, india. then the usual theosophical jealousy and reactionary attitude appeared and no more was printed. the tibetan's style has improved over the years. he dictated

ed a small meditation group of five men and my husband and myself who used to meet every tuesday afternoon after business hours to talk about the things that mattered, to discuss the plan of the masters of the wisdom and to meditate for awhile on our part in it. this group met steadily from the summer of 1922 until the summer of 1923. in the meantime i was continuing to write for the tibetan and "initiation human& solar "letters on occult meditation" and "the consciousness of the atom" had been printed. people are apt to assume that if you write a book on such a technical subject as meditation that you know all about it. i began to get letters from all over the world from people asking me to teach them to meditate or to put them in touch with the masters of the wisdom. the latter request a

is no competition between them. they stand forth as the two greatest world teachers and saviours. one has guided the orient and the other has guided the occident nearer to god. it is this theme that the tibetan elaborates in his pamphlet, the new world religion. he indicates that the work of the buddha prepared people for the path of discipleship, whilst the work of the christ prepared people for initiation. he indicated a ritual in this pamphlet in which the great day of the buddha, the wesak festival (the vaisakha festival at the may full moon- 135- the unfinished autobiography copyright 1998 lucis trust and easter sunday, fixed by the april full moon, stood for the illuminated buddha and the risen christ, whilst the full moon of june was the festival of humanity making its major annual

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

den- 9- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust in the mind of god. the causes that we may trace in relation to disease and death are in reality only the working out of certain basic principles which govern rightly or wrongly, who shall say? the life of god in form, and they must ever remain incomprehensible to man until such time as he takes the great initiation which is symbolised for us in the transfiguration. all along in our studies, we shall be dealing with secondary causes and their effects, with the phenomenal results of those subjective effects which emanate from causes too far away for us to grasp. this should be admitted and grasped. this is the best man can do with his present mental apparatus. when the intuition rarely works, and th

y had attained when he passed out of life in a previous incarnation. the man then takes up life where he had previously left it off. b. the awakening of the centres through life experience. occasionally only one centre may be dealt with in any one life; sometimes several are brought into greater functioning consciousness. c. there is, finally, the awakening of these centres through the process of initiation. this of course only happens when the man is consciously upon the path. 5. the centres determine the man's point of evolution as far as his phenomenal expression is concerned; they work directly upon the physical body through the medium of the endocrine system. this point should be borne in mind, for the future occult healer will approach his patient with this knowledge. he will then wo

ects in the physical body. it will be of value if we here tabulate some of the things we know, and aid comprehension. centre g land physical organs type of force o rigin body 1. head..p. ineal..upper brain. spiritual will..a. tma..c. ausal body. brahmarandra. right eye synthetic. monad j ewel in the 1000-petalled. via soul l otus. lotus dynamic will occultist. initiate. master. dominant after 3rd initiation. 2. centre..pituitary..lower brain..soul force..p. etals..b. uddhic between body. left eye. l ove. of egoic v ehicle the eyes. nose. magnetic. lotus, as causal ajna centre nervous light. a whole. body system. intuition. higher vision. mental aspirant. disciple. mystic. dominant after 2nd initiation. 3. heart..thymus..heart..life force..love..higher. anahata circulatory group petals ment

egoic v ehicle the eyes. nose. magnetic. lotus, as causal ajna centre nervous light. a whole. body system. intuition. higher vision. mental aspirant. disciple. mystic. dominant after 2nd initiation. 3. heart..thymus..heart..life force..love..higher. anahata circulatory group petals mental system. consciousness causal blood. also. body vagus nerve all types of spiritual people. dominant after 1st initiation. 4. throat..thyroid..b. reathing..creative..knowledge..mental centre apparatus energy. petals body. alimentary sound. canal selfconsciousness creative artists. all advanced humanity. the intelligentsia. 5. solar..p. ancreas..s. tomach. liver..a. stral force..astral..a. stral body. plexus emotion. centres gall bladder desire. nervous touch. system average humanity. ordinary people. 6. sa

vehicles the astral and mental bodies. 2. from the soul, if contact, recognised or unrecognised, has been established. 3. from the environing world to which the vehicles of the soul and of the personality have acted as "doors of entrance" incidentally, in connection with this last phrase, i would call your attention to a possible relation between these "doors of entrance" and the phrase "door of initiation" in the case where these centres, through which the inflowing energy from these sources of supply flow, are quiescent, unawakened or only functioning partially or too slowly (as far as their vibratory rhythm is concerned, then you will have a condition of blocking. this will produce congestion in the etheric vehicle, and consequent and subsequent difficulties in the functioning of the p

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

esire, as in the earlier cases- 25- education in the new age copyright 1998 lucis trust aspirants of the physical plane use the sutratma as it passes through the two lower subplanes of the abstract levels of the mental plane, and are beginning gradually to build the antahkarana, or the bridge between the triad and the personality. the power of the ego can begin to make itself felt. applicants for initiation and initiates up to the third initiation use both the sutratma and the antahkarana, employing them as a unit. the power of the triad begins to pour through, thus energising all human activities upon the physical plane, and vitalising in ever increasing degree the man's thought forms. the key to the formation of the mayavirupa is found in the right comprehension of the process. a treatis

e soul as its medium of expression, just as the soul in its turn is endeavouring to use its shadow, the threefold lower man. these distinctions and unifications are matters of form, symbols in speech, and are used to express events and happenings in the world of energies and forces in connection with which man is definitely implicated. it is to these unifications that we refer when the subject of initiation is under consideration. the life thread, the silver cord or the sutratma, is, as far as man is concerned, dual in nature. the life thread proper, which is one of the two threads which constitute the antahkarana, is anchored in the heart, whilst the other thread which embodies the principle of consciousness, is anchored in the head. this you already know, but this i feel the need constan

rected attention. when this has been accomplished, a definite relation is established between the sacrifice or will petals of the egoic lotus and the head and heart centres, thus producing a synthesis between consciousness, the soul and the life principle. the process of establishing this interlinking and interrelation, and the strengthening of the bridge thus constructed, goes on until the third initiation. the lines of force are then so interrelated that the soul and its mechanism of expression are a unity. a higher blending and fusing can then go on. it is necessary for me to stop at this point and indicate that all the above are simply word pictures of a process of energy interrelations, and have a definite value if they can introduce and make real to you the fact of the indicated proc

of unfoldment i would like to add to the preceding analogy one more, which will serve to clarify the process of unfoldment in your minds and make the entire theme (from the racial angle) still more clear and definite: general racial development..civilisation..path of purification training of the intelligentsia..c. ulture..path of discipleship production of the illuminati..illumination..p. ath of initiation it will be apparent to you, therefore, that the whole goal of the future and of the present effort, is to bring humanity to the point where it occultly speaking "enters into light" the entire trend of the present urge forward, which can be noted so distinctly in the race, is to enable the race to acquire knowledge, to transmute it into wisdom by the aid of the understanding, and thus to

by an orthodox- 41- education in the new age copyright 1998 lucis trust priestly caste, nor can the trends of ancient theologies govern. god can be known by his works, and these works can be more easily appreciated through the revelations education and science i. knowledge. civilisation. culture. illumination petals the masses of men. the intellectuals. spiritual man path of discipleship. path of initiation. path of purification plus religion and philosophy ii. l ove. cooperation .l oving understanding .g roup love petals the intellectuals .t he hierarchy. world aspirants plus governments and social order iii. will and. participation. purpose. precipitation sacrifice (in the plan (directed will of all (of the plan by the petals disciples) hierarchy) of science than by the hymns, prayers an

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ume of "discipleship in the new age" and i therefore now gladly comply. the introduction written by her in the first volume may be profitably reread in relation to both volumes. the master djwhal khul, known also as "the tibetan" took advantage of the opportunity of the availability of a.a.b. as a trained collaborator and initiated an unique and pioneering experiment in new age training for group initiation. this involved the entry of those qualifying into his ashram there to stay as they hastened their progress or to pass on to other ashrams as the case might be. for this purpose the master selected some fifty people, most but not all of whom were known to a.a.b, to whom this unique and transcendent opportunity was offered. almost everyone accepted but some did not stay very long. it was

is work which was to her an extra and a heavy burden. it was particularly distasteful to her to take the personal instructions. indeed sometimes when certain individuals did not like what the tibetan said to them about themselves they blamed her. the training given to this group was not a part of mrs. bailey's system of training in the arcane school. the arcane school is not a training school for initiation and the goal is not to help the student to get into an ashram or to contact a master. the purpose of the arcane school is, and always has been, to help the student to move forward more quickly on the path of discipleship. it does not deal either with the problems incident to the probationary path nor of the path of initiation. the master djwhal khul has stated that in the new age the fi

service to one's fellowman the centres will unfold naturally and safely without attention to them. the master also knew the basic and planned purpose of the soul for the present incarnation, the hidden hindering karmic forces working out and the latent spiritual capacities previously achieved which could be wisely called upon. someday we shall have occult schools of meditation giving training for initiation. there are none such today. those claiming to give such training are false teachers, often sincere but self-deluded. this also has been stated both by the tibetan and by a.a.b. foster bailey march 1955 section one talks to disciples introductory remarks january 1940 my brother: may i say that when i am able to start my instruction to this new seed group with the words "my brothers" you

quirements, then there may again arise correspondences to the original groups as planned. they will arise as the spiritual result of the esoteric manifestation of the potency of life to be found in the seed group. the work to be done by us in joint cooperation (as regards your training) was organised by me into seven teaching units: i. definite planned meditation. ii. teaching upon the subject of initiation. iii. training in telepathy. iv. consideration of the problems of humanity. v. teaching anent the etheric body. vi. added to the above, i seek to give each of you a measure of individual help and instruction. vii. as time goes on, i will convey information anent the work of the masters' ashrams and their planned externalisation. i am going to ask you to give two relatively brief periods

cords along with your other work, for the helping and informing of the group members. turn them in, my brother, even if there is naught to relate but failure to register anything. i think that there is a certain vagueness in your minds as to the processes which i shall follow in dealing with this group of disciples and in the working out of the experiment hinted at earlier the experiment of group initiation. i would like, therefore, to make the whole plan clearer and indicate anew the lines along which the training given will go. this might be called the exoteric aspect of the esoteric training, for much must and will transpire upon the inner planes in the inner ashram about which nothing can be said and which will be individual as well as group expansion. i will outline the outer processe

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

to this the inadequacy of the mass of human vehicles to meet the newly imposed strain and some idea of the problem can be grasped. let it not be forgotten, however, that there is another side to the picture. the inflow of this energy has brought many hundreds of people into a new and deeper spiritual realisation; it has opened a door through which many will pass before long and take their second initiation, and it has let a flood of light into the world a light which will go on increasing for the next thirty years, bringing assurance of immortality and a fresh revelation of the divine potencies in the human being. thus is the new age dawning. access to levels of inspiration, hitherto untouched, has been facilitated. the stimulation of the higher faculties (and this on a large scale) is no

ther's efforts, exchange ideas with each other, and so in truth and in deed constitute one great college of esotericism in the world, with varying classes and grades but all occupied with the work of training aspirants and preparing them for discipleship, or superintending the work of disciples as they prepare- 11- the externalisation of the hierarchy copyright 1998 lucis trust themselves to take initiation. then will cease the present attempts to hinder each other's work by comparison of methods and of techniques, by criticism and defamation, by warning and the cult of fear, and the insistence on exclusiveness. it is these attitudes and methods which at this time are hindering the entrance of the pure light of truth. aspirants in these schools present a different problem from that of ordi

he three lower. 2. the quality of the soul in the three subhuman kingdoms, with particular emphasis upon the animal and the vegetable kingdoms. the consciousness of the mineral kingdom is so far removed from the human that it is not possible for us to formulate anything about it in words, or to identify ourselves with it until after the expansion of consciousness which takes place after the third initiation that of the transfiguration. 3. a study of the plan, as it appears at this time to be working out in the five kingdoms in nature. it will be apparent to you that the teaching connected with this group will be more definitely and academically occult in its significance than will be the case in the others, for it will be based upon information contained in the secret doctrine and in a tre

the expression of these three- 62- the externalisation of the hierarchy copyright 1998 lucis trust this is the personality and individual correspondence to the broader picture and the world factors and the wider undertakings with which humanity is at this time faced. just as in the life of the individual a man is confronted with the opportunity to function as a disciple in training with a view to initiation, so today humanity is faced in the same way with a similar situation and possibilities. the higher correspondence with which the hierarchy is occupied at this time, and of which the outline just given is an inadequate analogy, is as follows: 1. the intellectual centre, humanity, receptive, ready and expectant. 2. the spiritual centre, the hierarchy, positive, deliberate and munificent r

intellect, but this involves the sublimation of the higher as well as of the lower aspects of the mind. it is a blend of intuition, spiritual perception, cooperation with the plan and spontaneous intellectual appreciation of that which is contacted, and all this is fused and blended with and by the love which i have defined above, plus that esoteric sense which must be unfolded before the second initiation can be taken. i call this especially to your attention. seek to understand and perceive the subtle evidences of the esoteric sense, and then define it and explain its processes and evidences, invoking as you do so the higher sensibilities. and now, as to the methods to be employed in creating these groups. the primary method is the presentation of the more advanced ideas (which are stim

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

archy is love, and that christ is coming because he loves humanity. this is the message which you must give at this time. and with this responsibility i leave you. work, my brothenacopyright 1998 lucis trust the rays and the initiations a treatise on the seven rays volume v by alice a. bailey copyright 1960 by lucis trust copyright renewed 1988 by lucis trust part one the fourteen rules for group initiation preliminary remarks it might be here of value, my brothers, if i again laid emphasis upon the fact that the formless world is only entered when the aspirant has acquired somewhat the capacity to center himself on the abstract levels of the mental plane. this involves necessarily certain developments within the aspirant's own nature. the demanded contact would otherwise be impossible. wh

igher contact will grow, gradually the downpour of divine love and wisdom into the head centres will be increased until eventually the entire lower man will be transformed, his sheaths will be refined, controlled and used, and he will demonstrate upon earth the powers of director, teacher or manipulator according to the major ray upon which his monad may be found. iv. a series of tests leading to initiation. when a man is beginning to demonstrate the qualities of his ray and to prove of gradually increasing importance to his group, he will be prepared through tests, through trials, and through temptations for those final stages in development which will put into his power: the knowledge of certain laws governing matter and form- 4- a treatise on the seven rays- volume v: the rays and the i

and form- 4- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the keys of the mysteries connected with energy, with polarity, and with group relation. certain words of power which will give him control over the elemental forces of nature. insight into the planetary plans. upon these i need not enlarge, nor need i take up with you here the subject of initiation (discipleship in the new age, volumes i and ii. the first work to be done is the stimulating of aspirants and the preparing of the few earnest ones to tread the path of discipleship. the final point of our theme concerns: v. the basic essential of pure character. this is something more than just being good. it deals with the matter aspect and has relation to the hold or control that the

f the major initiations, and to do so far earlier than would otherwise have been possible. thus a great process of ascension and of spiritual attainment is under way, though as yet only its faint beginnings can be traced, owing to the intensity of the point of conflict. hence also many probationary disciples are finding their way into the ranks of accepted disciples, and many disciples are taking initiation. to this fact of hierarchical upheaval paralleling and intensifying the upheaval upon the physical plane can be traced the process of preparation which i have instituted among some disciples, thus hastening the period and point of attainment, provided i receive due cooperation from them (discipleship in the new age, vols. i and ii) as regards the hierarchy itself, speaking esoterically

new trends in the life of the spirit and the new methods in training disciples in such an experiment, for instance, as externalising the ashrams of the masters. it is this new approach to life conditions, as a result of the inflow of new energies, which is producing the universal trend towards group awareness, and its highest result in the human family is the taking the first steps towards group initiation. such a thing as group initiation was never heard of prior to the present time, except in connection with the higher initiations emanating from the shamballa centre. group initiation is based upon a uniform and united group will, consecrated towards the service of humanity and based upon loyalty, cooperation and interdependence. in the past, the emphasis was upon the individual, his tra

ALICE BAILEY THE LABOURS OF HERCULES

y produce the emergence of divinity. out of an erring but sincerely earnest human being, intelligently aware of the work to be accomplished, a world savior is formed. two great and dramatic stories have been held constantly before the eyes of men down the ages. in the twelve labors of hercules, that path of discipleship is depicted, and his experiences preparatory to the great concluding cycle of initiation meet with a ready response from every aspiring man. in the life and work of jesus the christ, that radiant and perfected son of god, who "has entered for us within the veil, leaving us an example that we should follow his steps, we have portrayed the five stages of the path of initiation, which are the climaxing episodes for which the twelve labors have prepared the disciple. the oracle

bryo hercules, and each one of us faces the identical labors; each of us has the same goal to achieve and the same circle of the zodiac to encompass. the work to be done has for its prime objective the- 9- the labours of hercules elimination of all fear and the control of the natural forces of the human nature. these hercules has to face in every possible combination before he climbs the mount of initiation in capricorn and becomes the server of humanity. competition and selfish objectives have to be completely changed and eliminated, and we shall find hercules learning the lesson that to grasp anything for the separated self is no part of the mission of a son of god. he has to find himself as an individual, only to discover that individualism must be sacrificed intelligently to the good o

and all expression of the sex life a sin for a disciple and which says that a man cannot be pure in the truly spiritual aspect if he marries and raises a family, is as devastatingly dangerous. there is no state of consciousness and no condition of life in which it is impossible for a man to function as a son of god. if it is not possible for a man to live the life of discipleship and the life of initiation and, with due self-control and understanding, live a normal, balanced sex life; then there is a department of human expression in which divinity is helpless, and this i refuse to recognize. there is no department of life, no field of expression, no meeting of obligation, no use of the physical apparatus, in which the soul cannot fulfil the part of the dominating factor and all things be

ng, and bring in a new age and a new world. consequently, new difficulties and problems arise and we find saturn governing the last decanate, for saturn is the planet of discipleship; the planet that brings about the difficulties, problems and tests that offer to the disciple immediate opportunity. it is saturn that opens the door into incarnation, and saturn that opens the door on to the path of initiation. mercury, the interpreter, and the illuminating intellect; venus, the principle of attraction and of at-one-ment; and saturn, the generator of opportunity: these three play their parts in the life of the aspirant as [68] he unifies higher and lower, passes through the five stages in this test, and visions the goal which ultimately he must achieve. the three symbolic constellations the t

us has always been associated with great heat, hence we have the phrase of "the dog days" in the middle of the summer, when the heat is supposed to be greatest. from the standpoint of the occultist, sirius is of profound significance "our god is a consuming fire, and sirius is the symbol of the universal soul as well as of the individual soul. it is therefore, esoterically considered, the star of initiation. in the language of symbology we are told, there comes a moment when a star blazes forth before the initiate, signifying his realization of his identity with the universal soul, and this he suddenly glimpses through the medium of his own soul, his own star- 42- the labours of hercules canis major is the immortal hound of heaven, that chases forever the lesser dog, the underdog, the man

ANALYSIS OF THE 5 6 INITIATION

before the ignorant or the vicious, nor suffer the unclean to enter the temple of wisdom. the serious student must make strenuous efforts to attain to the higher life of the true occultism, then perchance in a distant future, a record of temptations avoided, and of a life of self-sacrifice may serve as signs and pass words to secure admission to the palace of the great ki t1-3 analysis of the 5=6 initiation by g.h. frater p.c.a. r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the candidate is brought forth in preparation for the actual initiation and placed within the confines of the womb box. the candidate then spends twenty-one hours in confined space in total darkness with only short intervals for bread, water and physical defecation requirements. how this prepares the candidate

identify with osiris. 5. the womb is black, and it leads the candidate into an upward birth. this differs from regular physical birth which is descent downward into hycu. the candidate is then blindfolded after twenty-one hours in the womb and brought out into a special chamber for cleansing and purification. now the candidate is prepared not merely to walk through a skit, but to undergo complete initiation into our sanctioned and sacred order. in the grade of 5=6 there are three chief officers consisting of the chief of the second order (7=4, and the two co-chiefs (6=5) and (5=6. together they act as conductors for the candidate through the process of iao. dsj 7=4=isis, hrwbg 6 =5= apophis (replaced by horus, trapt 5=6=osiris. in one sense, the functions are counterchanged. the chief adep

hree chiefs formulate a triangle by their positions in the vault. by joining the wands above and the ankhs below, they formulate a pyramid. the three chiefs form the four-sided tetrahedron. the pyramid is actually 4x3=12=hva. the lvx sign and analysis of the keyword is given. this expresses the unity of light in its differentiated forms. first point of the 5=6 ceremony the whole intent of the 5=6 initiation is to unite the candidate with osiris. osiris is represented by the chief adept except when he taketh his wand and ankh and proceedeth to give the candidate instruction. then the chief is isis who is the revealer of the mysteries. the chief does not appear in the first point. he is slain and is osiris of the nether world. in the egyptian mysteries, the postulant after death is identifie

g with the higher will. the aspirant the candidate hangs on the black cross of suffering. although black is symbolic of evil, in this instance, it is also the charging or flashing color of white. as the candidate hangs upon the cross the arrow of i within the aspirant is formulated upward into trapt. all has been done to bring the aspirant to a state of equilibrium (see the 14th key in the portal initiation. the three, the seven, and the twelve are bound as one in the aspirant. the rose of the aspirant is formulated- twenty-two petals, the five grades preceeding love forged this cross. the aspirant is now in touch with his yechidah (in rtk only as yet. the crucifixion on the cross of pain and suffering has served the candidate well in that now he is equilibriated. the invocation of h v a f

hell, and in its rising, is made perfect. the returning light from god to man, and man back to god. the light is fixed in the vault with the sign of lvx. second point of the 5=6 ceremony symbols of trapt are used to open the vault; three words consisting of three, four, and five letters each. it should be carefully noted that there is an interchange between the three chiefs throughout the entire initiation. all now repeat lvx signs with the aspirant. the aspirant is bearing the chief adept wand and crux ansanta. this allows him safe passage within the gate of isis of the seven-sided vault, the door of c. upon entrance, the trampling down of the forces of evil takes place. at one time, that same evil the aspirant tramples down on was his support and foundation in the physical world. the as

ANTINOMIANISM

he other, rather the perceptions and cognitive structures of how these technologies may be utilized are the essential determinants. whether a candle is white or black doesn't mean squat in and of itself. however, how the symbolism of the colored candle is perceived within consciousness and then manifest as a psychological component within oneself and their environment means everything. therefore, initiation itself is largely a psychological process. understanding the above statement, everything that initiatory systems have promised can be within the individuals grasp. higher consciousness, wisdom, the ability to "do" or accomplish what one envisions for themselves all become within reach. it would not be too far of a stretch to infer that certain aspects of psychology rather than being a r

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

nd knight beneficent of the holy city. it laid claim on a spiritual consanguinity only in respect of the templar chivalry, apart from succession and historical connection, but it retained a certain root, the poetic development of which is in werner's sons of the valley already mentioned, being the existence from time immemorial of a secret order of wise masters in palestine devoted to the work of initiation for the building of a spiritual city and as such the power behind the temple, as it was also behind masonry. in conclusion as to this part of my subject, the combined influence of the templar element in the chapter of clermont and that of the strict observance which superseded it had an influence on all continental masonry which was not only wide and general, but lasting in the sense th

BALANONES TEMPLE OF SET FAQ

see what stage of satyrisation they are showing, in their journey through the underworld. there is a very definite sense that, through my contact with the art of austin osman spare, the previously unseen spirit world has become tangible and palpable, more reachable and more real. powerful stuff indeed. john balaohbalanone's temple of set faq contents: 1.0 introduction 2.0 philosophy 2.1 xeper 2.2 initiation 2.3 satanism 2.4 left hand path 2.5 metaphysics 2.6 dogma vs doctrine 3.0 religion 3.1 the temple of set as a religion 3.2 set 3.3 the gift of set 4.0 magic 4.1 black magic 4.2 ritual practices 4.3 occult studies 5.0 the organization 5.1 membership in the temple 5.2 relations with other organizations 5.3 why the temple of set? 5.4 our reputation(s) 5.5 pylons and orders 5.6 the high pri

the preceding. the results of xeper are manifestations into the world of ideas, art, science and culture. for the individual the results of xeper become a metaphysical departure point for developing a bond with the prince of darkness by creating a matrix of linked ideas whose path leads towards the genesis of self being. you'll find another comment or two concerning xeper in the ref document. 2.2 initiation- what do those necklaces and medallions mean? the temple of set is an initiatory organization, dedicated to the initiation and growth of its members. that dedication to initiation, to the philosophy of xeper, and to set, is represented by our primary symbol, the pentagram of set (a point-down pentagram within a circle. to help our members identify each other so we can work together, and

d medallions mean? the temple of set is an initiatory organization, dedicated to the initiation and growth of its members. that dedication to initiation, to the philosophy of xeper, and to set, is represented by our primary symbol, the pentagram of set (a point-down pentagram within a circle. to help our members identify each other so we can work together, and to help them identify which level of initiation has been achieved by each other, we wear this symbol on different colored medallions, normally worn on necklaces of some kind, at formal gatherings. there are six levels of initiation recognized within the temple of set, each with its specific color medallion- the first degree member wears a white medallion. this is a period of trial membership, in which the member begins to explore our

is a place of great excitement and achievement. we recognize our adepts by the quality of their adventures and projects. this is where we differ form most occult schools that would award degrees based on knowledge and memory feats. these members are free to work with our philosophies and to participate in our activities to the fullest. more members are in the second degree than any other level of initiation. we title this degree "adept" declaring them able to pursue any and all goals applicable to their personal growth- the third degree wears a black medallion. this is a member who not only has shown all of the qualities of an advanced second degree member, but who has also been chosen by set to serve in his priesthood. this member has demonstrated abilities in working with and representin

thought in the temple, which may effect the general philosophical and magical actions of mankind as well. these schools of thought are called orders. some such as the order of the vampyre or the order of the trapezoid are well known beyond the boundaries of the temple walls, while others have lower profiles. the job of the fourth degree is the discovery and articulation of communicable methods of initiation. the orders bear the same relationship to the temple as departments do to a university. they are places for the adept to specialize in pursuit of the specialized tools for their personal achievement- the fifth wears a purple medallion. the sixth wears a gold medallion. the distinctions between these grades of initiation are very meaningful within the temple of set, but for most purposes

BEHOLDERS OF NIGHT

n the mysteries of vampyrism. the heart of the arcana is in the brain itself, it is our connection and desire to unite the hand and the eye in the grimoire of the fallen, which was long ago scribed in the blood of our spiritual ancestors, those who walk the ahrimanic path long ago, when the deserts whispered the timeless name of azazel, called our father and lilith, the very womb of our birth and initiation. i) the left hand path that the luciferian tradition is awakening from european traditional craft is nothing new, the emergence of the work in america leads to a left hand path approach to the path of the wise. considering much of the witchcraft tradition is a conglomeration of various magical traditions, the term witchcraft is as universal as its language. in the past, witchcraft and w

azazel/iblis or lucifer, there is a strong separation of ahriman from such fire djinn. the reason for this is that ahriman is of death and shade, a black flame of essence hidden by the cloak of darkness. iblis/azazel/lucifer is an angel of light, self-liberation and illumination of knowledge (gnosis. in this however, do not dismiss the forces of darkness, they are essential to ones own individual initiation and growth. it is in the darkness that the roots give the nourishment for the tree to reach for the sun. ahriman is thus a form of the vampyre, the shadow which grows in the darkness and solitude of psychic seclusion, isolation and loneliness. many forms may be taken by ahriman, from toad to dragon, shadow and wolf. ahriman is the model for our nightside primal conscious, the kingdom of

f the vampyre, the shadow which grows in the darkness and solitude of psychic seclusion, isolation and loneliness. many forms may be taken by ahriman, from toad to dragon, shadow and wolf. ahriman is the model for our nightside primal conscious, the kingdom of the demonium or infernal realm. this is not a moralistic evil designed to perform harmful deeds against others, but rather a model of self-initiation from which the essence is awakened or discovered through the opposite. the offuscation of the self or lunar eclipse is the night calling of both ahriman and az, from which through the vampyric transformation of self can one reach the consort of ahriman, known as az. az, the primal lilith, the reason that they felt ill at ease was that by eating and drinking they laid themselves open to

dragon which are the immortal avatars of the well of the imagination, the blood pool of immortality and the endless existence of the psyche. death and the grave exists a challenge and significance within the shadow sabbatic path, being of two primary points. one is that death and darkness is a challenging image and concept which the magician must overcome mentally to invoke a higher point of self-initiation, to understand opposites and their dual meaning. the second is that death is a gateway of self-transformation and thus the relation of the vampyre and the grave is this; that the developed and isolated psyche strives for survival beyond the grave, that the mind may prove immortal to exist thus as the fallen angels or watchers. the dragon of darkness is our freedom within the nightside w

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

http//www.gomang.org. 83 near lhasa. in both of these instances instrumental music and throat chanting were important elements at specific points in the ritual. second, mudras are also not explicitly mentioned and one can only speculate that they play a role at certain points of the ritual. research suggests that they are central in tibetan ritual but are usually learned from an instructor during initiation into particular ritual cycles. mudras are rarely described in ritual texts themselves. such extratextual instruction makes it difficult to provide a detailed outline of the ritual as it is actually performed. third, and most importantly, this inexactness prevents a complete understanding of the preliminary and concluding ritual processes. for instance, as astrology represents a strong c

BLACK SERPENT1

nversation starts getting personal and everyone begins to relax and starts enjoying themselves, you re likely going to be invited for another meeting with more members of the group, or you might be invited to attend a non-rite meeting where everyone gets together to socialize and/or discuss demonolatry. 19 some important questions you might ask the group during the interview. what is required for initiation? does the group use a degree system? are there dues or fees of any sort? do they offer learning materials or recommend any? what is expected of group members? how are non-rite meetings conducted? how often does the group meet? is it possible for you to attend a rite to watch? some groups allow this, others do not. never assume, always ask. don t forget to ask about any concerns you have

BLACK WITCHCRAFT

he current and how it manifests today. no longer should those of luciferian nature be forced to denounce the darkness inherent within us all; witchcraft as with the human or daemonic spirit is both dual natured, light and shadow, bestial and angelic, ad infinitum. the word black within the context of writing here is in reference to the hidden nature of the sinister craft, it is both the depths of initiation which runs deep in our souls, and the future possibility by the atavistic urges which may be harnessed into powerful tools of refining and strengthening our consciousness. the order of phosphorus is an initiatory guild of practitioners of sorcery from a left hand path point of view. the word black is described by idries shah as being identified with the sound of fhm in the arabic tongue

th the name malkira, which morris jastrow jr. associated with malik- ra, being the evil angel and the name matanbuchus, being a form of angro-mainyush or ahriman. here does the circle become closed and the nature of the first angel become perceived or sensed. in ongoing ritual work, the magician begins identifying his or herself with samael (and lilith) within the parameters of their own life and initiation. the lord of the earth, being a name ascribed to samael (satan) and his fallen angels and demons, are but considered astral spirits, that which no longer take physical form, but may become manifest through the magician or witch who may make a pact with them, being initiation and dedication to the left hand path. samael is the patron spirit of the left hand path, as his word is what form

symbol of the initiate upon the antinomian path. nathaniel harris, an hereditary british witch, whose long involvement in various magical circles and authorship of grimoires not only within the black tradition, but also that of the traditional witcha path, is bold enough to present ideas of our spiritual lineage found in the dreaming minds of the cunning brothers and sisters. the symbolic mark of initiation, which aleister crowley termed the mark of the beast of the apocalypse in the book of thoth, has brought different interpretations of its form, but the function itself is clear. this mark, or stigma, may have been a reference to some form of tattooing. the story may have originally referred to the nomadic tribe of the kenites, itinerant metal-smiths who believed themselves to be the des

in ancient persian cruciform, to medieval luciferic sigils which announce the embodiment of satanic power; our very heritage and spiritual lineage. this article is aimed at enlightening those who would condemn it first hand without the consideration for it s deeper meaning; but it must be known that those who walk this path are considered cursed and condemned by society, once you walk the path of initiation, the devil s blood is within your veins, your very shadow is the darksome dance of daemon and angel, cain and lilith. the ritual of the sabbat within the order of phosphorus is one which echoes the ancient terms and ideals which describe the rite. some seek to leave the flesh at night and fly forth in spirit to the circle, yet others find ceremonial practice more to their liking; while

BLAVATSKY H P ANTHROPOGENESIS

tenets of their (exoteric) religion. that it was the number of numbers for those initiated into the sacred mysteries, there can be no doubt. pythagoras. calls it the 'vehicle of life' containing body and soul, since it is formed of a quaternary, that is wisdom and intellect, and of a trinity or action and matter. the emperor julian 'in matrem, etc' expresses himself thus 'were i to touch upon the initiation into our sacred mysteries, which the chaldees bacchized, respecting the seven-rayed god, lighting up the soul through him, i should say things unknown to the rabble, very unknown, but well known to the blessed theurgists (p. 141. and who, acquainted with the puranas, the book of the dead, the zendavesta, the assyrian tiles, and finally the bible, and who has observed the constant occurr

and thus far relates to the chronology of the orthodox teachings. if we compare its statements with those made several years earlier in "isis unveiled" with the fragmentary teachings published by some theosophists, and with the present data derived from the secret books of occultism, the whole will be found to agree perfectly, save in some details which may not be explained; for secrets of higher initiation- as unknown to the writer as they are to the reader- would have to be revealed, and that cannot be done (but see "chronology of the brahmins" at the close of stanza ii[[footnote(s* the "tirukkanda panchanga" for the kali yug 4986, by chintamany raghanaracharya, son of the famous government astronomer of madras, and tartakamala venkata krishna rao[[vol. 2, page] 52 the secret doctrine. s

d abel, who produce the fourth, seth-enos, etc. it is that third, the last semi-spiritual race, which was also the last vehicle of the divine and innate wisdom, ingenerate in the enochs, the seers of that mankind. the fourth, which had tasted from the fruit of the tree of good and evil- wisdom united already to earthy, and therefore impure, intelligence* had consequently to acquire that wisdom by initiation and great struggle. and the union of wisdom and intelligence, the former ruling the latter, is called in the hermetic books "the god possessing the double fecundity of the two sexes" mystically jesus was held to be man-woman. see also in the orphic hymns, sung during the mysteries, we find[[footnote(s* compare ezekiel's vision (chap. i) of the four divine beings who "had the likeness of

has been repeatedly urged as an objection that, however high the degree of metaphysical thought in ancient india, yet the old egyptians had nothing but crass idolatry and zoolatry to boast of; hermes, as alleged, being the work of mystic greeks who lived in egypt. to this, one answer can be given- a direct proof that the egyptians believed in the secret doctrine is, that it was taught to them at initiation. let the objectors open the "eclogae physicae et ethicae" of stobaeus, the greek compiler of ancient fragments, who lived in the fifth century, a.d. the following is a transcription by him of an old hermetic fragment, showing the egyptian theory of the soul. translated word for word, it says "from one soul, that of all, spring all the souls, which spread themselves as if purposely distr

ote(s* an allegorical reference to the "sacred animals" of the zodiac and other heavenly bodies. some kabalists see in them the prototypes of the animals* in "hesiod" zeus creates his third race of men out of ash-trees. in the "popol vuh" the third race of men is created out of the tree tzita and the marrow of the reed called sibac. but sibac means "egg" in the mystery language of the artufas (or initiation caves. in a report sent in 1812 to the cortes by don baptista pino it is said "all the pueblos have their artufas- so the natives call subterranean rooms with only a single door where they (secretly) assemble. these are impenetrable temples. and the doors are always closed to the spaniards. they adore the sun and moon. fire and the great snake (the creative power, whose eggs are called

BLAVATSKY H P COSMOGENESIS

ion of the whole. the hindu reformer limited his public teachings to the purely moral and physiological aspect of the wisdom religion, to ethics and man alone. things "unseen and incorporeal" the mystery of being outside our terrestrial sphere, the great teacher left entirely untouched in his public lectures, reserving the hidden truths for a select circle of his arhats. the latter received their initiation at the famous saptaparna cave (the sattapanni of mahavansa) near mount baibhar (the webhara of the pali mss. this cave was in rajagriha, the ancient capital of mogadha, and was the cheta cave of fa-hian, as rightly suspected by some archaeologists* time and human imagination made short work of the purity and philo[[footnote(s* dan, now become in modern chinese and tibetan phonetics ch'a

here are several documents in the st. peters[[vol. 1, page] xxxvi introductory. burg imperial libraries to show that, even so late as during the days when freemasonry, and secret societies of mystics flourished unimpeded in russia, i.e, at the end of the last and the beginning of the present century, more than one russian mystic travelled to tibet via the ural mountains in search of knowledge and initiation in the unknown crypts of central asia. and more than one returned years later, with a rich store of such information as could never have been given him anywhere in europe. several cases could be cited, and well-known names brought forward, but for the fact that such publicity might annoy the surviving relatives of the said late initiates. let any one look over the annals and history of

all transmitters, not original teachers. they were the authors of new forms and interpretations, while the truths upon which the latter were based were as old as mankind. selecting one or more of those grand verities- actualities visible only to the eye of the real sage and seer- out of the many orally revealed to man in the beginning, preserved and perpetuated in the adyta of the temples through initiation, during the mysteries and by personal transmission- they revealed these truths to the masses. thus every nation received in its turn some of the said truths, under the veil of its own local and special symbolism; which, as time went on, developed into a more or less philosophical cultus, a pantheon in mythical disguise. therefore is confucius, a very ancient[[vol. 1, page] xxxvii introd

preceding and[[vol. 1, page] xl introductory. following the christian era, then he will find all this in volume iii. of this work. in that volume a brief recapitulation will be made of all the principal adepts known to history, and the downfall of the mysteries will be described; after which began the disappearance and final and systematic elimination from the memory of men of the real nature of initiation and the sacred science. from that time its teachings became occult, and magic sailed but too often under the venerable but frequently misleading name of hermetic philosophy. as real occultism had been prevalent among the mystics during the centuries that preceded our era, so magic, or rather sorcery, with its occult arts, followed the beginning of christianity. however great and zealous

e (b. the use of geometrical figures and the frequent allusions to figures in all ancient scriptures (see puranas, egyptian papyri, the "book of the dead" and even the bible) must be explained. in the "book of dzyan" as in the kabala, there are two kinds of numerals to be studied- the figures, often simple blinds, and the sacred numbers, the values of which are all known to the occultists through initiation. the former is but a conventional glyph, the latter is the basic symbol of all. that is to say, that one is purely physical, the other purely metaphysical, the two standing in relation to each other as matter stands to spirit- the extreme poles of the one substance. as balzac, the unconscious occultist of french literature, says somewhere, the number is to mind the same as it is to matt

BLUE EQUINOX

ess and illumination to individual seekers. the work of the a.a. is called scientific illuminism. this may be briefly expressed by quoting its motto .the method of science: the aim of religion. each seeker is taught how to realise truth for himself, by means accurate and well-tested. the o.t.o. is the first of the great religious societies to accept the law. it trains groups by way of progressive initiation. the equinox publishes all instructions and pronouncements of the a.a. and o.t.o. it also publishes such poetry, drama, fiction, and essays, as are sympathetic to this programme, so far as space permits. the equinox is so called, firstly because it is the comment upon the word of the new on, qelhma, which was given at the equinox of the gods, when the crowned and conquering child, horus

strator of the a.a. wishes it to be known that the period of silence, which (according to the rule of the order) lasts during every alternate five years, will end at the equinox of spring in the year 1919 of the vulgar era. he wishes to call attention to the general principles of the great white brotherhood, which is also known as the a.a. primarily, this body exists for the purpose of conferring initiation. secondarily, it prepares people for initiation by means of courses of instruction. these courses are divided into two main parts, theoretical and practical. information with regard to both these courses. the order issues printed books of instruction. they cover the classics of all previous systems, and explain the particular system of a.a. these instructions are issued in an extremely

sublime virtue. by the master therion. liber lxv. the book of the heart girt with a serpent. this magical treatise describes particularly the pr monstrance of a.a. 13 relation of the aspirant with his higher self. it is, alike in conception and execution, a masterpiece of exaltation of thought, carved in pure beauty. liber vii. the book of lapis lazuli. gives in magical language an account of the initiation of a master of the temple. this is the only parallel, for beauty of ecstasy, to liber lxv. liber xxvii. vel trigrammaton. it describes the course of creation under the figure of the interplay of three principles. this book corresponds to the stanzas of dzyan. liber dcccxiii. vel ararita. this book describes in magical language a very secret process of initiation. liber ii. the message o

of the book of the law in reference to certain ethical problems. liber dcxxiii: de thaumaturgia. a statement of certain ethical considerations concerning magick. liber lxxiii: the urn. this is the sequel to the temple of solomon the king and is the diary of a magus. this book contains a detailed account of all the experiences passed through by the master therion in his attainment of this grade of initiation, the highest possible to any manifested man. liber lxxi: the voice of the silence by h.p. blavatsky, with an elaborate commentary by frater o.m. frater o.m, 7 =48, is the most learned of all the brethren of the the equinox 14 order; he has given eighteen years to the critical study of this masterpiece. liber xxi. the classic of purity: by ko hsuen. a new translation from the chinese by

e has given eighteen years to the critical study of this masterpiece. liber xxi. the classic of purity: by ko hsuen. a new translation from the chinese by the master therion. liber aleph cxi. the book of wisdom or folly. an extended and elaborate commentary on the book of the law, in the form of a letter from the master therion to his magical son. this book contains some of the deepest secrets of initiation, with a clear solution of many cosmic and ethical problems. liber cccxxxiii. the book of lies, falsely so called: with an extended commentary by the master therion. this book contains some of the most valuable mystic epigrams ever written, and also some very important secret rituals. it is the official text-book of a.a. for .babes of the abyss. liber xv: the canon of the mass, according

BOOK T

ius unstable effort 7 of swords. 4. taurus material success 6 of pentacles. 5. cancer blended pleasure 4 of cups. book t page 12 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 hb:chkmh the four twos symbolize the powers of the king and queen just uniting and initiating the force; but before the prince and princess are thoroughly brought into action. therefore do they generally imply the initiation and fecundation of a thing. hb:bynh realization of action owing to the prince being produced. the central symbol on each card. action definitely commenced for good or evil. hb:chsd perfection, realization, completion: making a matter settled and fixed. hb:gbvrh opposition, strife and struggle: war; obstacle to the thing in hand. ultimate success or failure is otherwise shewn. hb:thparth

BOOK OF BLACK SERPENT

ove all obstacles which may interfere with the completion of the work; this is very important- for, if you cannot do the work in its entirety it is better never to commence. the instruments of the art. the instruments of this art are few, but must be acquired before you begin the convocations of the spirits. these appurtenances may be constructed by the hands of the operator, or bought before the initiation of the experiments. in either case, the instruments should be consecrated as to dedicate their use for the assistance in this operation. the instruments are as follows. the configuration of the temple. this temple is to measure fifteen feet square and may be constructed out of either stone or wood, as is preferred. there should be a window to allow light into the temple, as this is a wo

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

deities; the god and goddess of witchcraft; reincarnation; retribution; between lives. your temple. your altar and its furniture. magick an introduction. lesson three 27 tools, clothing and names working tools; knife; marking in metal; sword; other tools; dress; jewelry; horned helmet. inscriptions. your witch name. lesson four 41 getting started rites of passage. circles. self-dedication. coven initiation. lesson five 53 covens and rituals *i covens and degrees. hierarchy and priesthood. covensteads and covendoms. the book of rituals. consecration of tools. rituals erecting the temple; clearing the temple; esbat rite; full moon rite; new/dark moon rite; cakes and ale. lesson six sabbats samhain; beltane; imbolc; lughnasadh. 79 lesson seven meditation, dreams and the minor sabbats meditat

l you do to make it specifically yours? 3. what special name will you choose? 1. 2. robe lesson four getting started rites of passage a "rite of passage" is a transition from one state of life to another. birth, marriage and death are examples. van gennep, a flemish anthropologist, was the first to so label such rituals, in 1909. the main rite of passage that you will be concerned with is that of initiation. it is important that you be aware, and have some understanding, of the different parts of the initiation ritual and its symbolism. in its most general sense, initiation denotes a body of rites and oral teachings arranged to bring about a very definite change in both the religious and the social status of the person undergoing the ritual. there is a catharsis: a spiritual cleansing. the

anding, of the different parts of the initiation ritual and its symbolism. in its most general sense, initiation denotes a body of rites and oral teachings arranged to bring about a very definite change in both the religious and the social status of the person undergoing the ritual. there is a catharsis: a spiritual cleansing. the person becomes, in effect, another person. the central theme of an initiation (any initiation, whether it be witchcraft, primitive tribal or even christian, in form) is what is termed a palingenesis: a rebirth. you are ending life as you have known it to this point and are being "born again. and reborn with new knowledge* all initiation rituals follow the same basic pattern. and this is worldwide: australian aboriginals, africans, amerindians, eskimos, pacific is

novices are taken. there they begin their training. a cleansing, externally and internally, is the next important part. with some primitives this might include complete removal of all body hair. it would certainly include a period, or periods, of fasting and of sexual abstinence. in certain areas there are also various dietary taboos prior to fasting. a symbolic death is one of the major parts of initiation, though some primitives do not realize that it will be only symbolic and fully expect to actually be put to death. with some tribes it does include actual dismemberment; perhaps circumcision, tattooing, the amputation of a finger or the knocking out of a tooth. ritual scourging is another, more common, symbolic form of death. or the death could take the form of a "monster" perhaps the t

it will be only symbolic and fully expect to actually be put to death. with some tribes it does include actual dismemberment; perhaps circumcision, tattooing, the amputation of a finger or the knocking out of a tooth. ritual scourging is another, more common, symbolic form of death. or the death could take the form of a "monster" perhaps the tribe's totem animal swallowing the initiate. a typical initiation ceremony is the one found in gardnerian witchcraft. it is in four parts. the first part is known as the challenge. the initiate is asked if she really does want to go through with it. this may seem a simple and needless question. but from first making contact with a coven it may have taken anywhere up to a year for the would-be witch to reach the point of initiation. this time is necess

CALLING TO THE FIRST OF WITCH BLOOD

emerged from the boat of the sun-god, and below is the "image of af" that is to say, the body of the night sun-god, which has been cast away. end of vol. i. footnotes 256:1 see lanzone, domicile, pl.knthe calling to the first of witch blood an invocation of cain by michael w. ford a short dedication to the luciferian sabbat and those seeking their own light within the gnosis of the adversary. the initiation of the witch into the circle of cain, the living son of satan and lilith, the great harlot and demoness, the adversarial deific force of dark instinctual desire and willed continual existence. with the pen inked in the blood of abel do i scribe of when the blade fell i knew pain and a blinding heat of falling deep into my own created hell, of knowing a heaven of isolation and self-relia

CASE PAUL F THE BOOK OF TOKENS

s and havana, all rights reserved. new and revised edition printed in the united states of america builders of the adytum 5105 north figueroa st. los angeles, california, 90042 u. s. a preface* these unusual and beautiful qabalistic meditations were inspirationally written by the recognized world authority on tarot and qabalah, dr. paul foster case. because of having attained both inner and outer initiation into the most advanced grades of adeptship in the western mystery training system, he was able to attune his consciousness to the highest spiritual levels, as is evidenced by the text. it is profitable to read the meditations aloud. they are written in the first person; hence this practice gives them a potent auto-suggestive influence for counteracting negative patterns in subconsciousn

tered into his life's work at a very early age, due to his recall of past lives as a qabalistic initiate and adept his mission: to translate, enlarge and extend hitherto secret techniques of tarot and qabalah (esoteric teachings of the ageless wisdom) into terms understandable to and usable by the modern mind; to assure that this and coming generations would have available the timeless methods of initiation in the western occult tradition which leads to spiritual and psychological integration, unfoldment and illumination. paul foster case came into incarnation in order to fill a great spiritual need for the modern world. his unique and effective contribution to the spiritual path of return being completed, he withdrew from his physical vehicle on march 2, 1954. it is our profound privilege

again b ch n may be read be-khane, by taking the initial b as a preposition signifying" in, and then it will be translated "in grace. there is also a yet deepei significance in this reading, because khane, ch n is an abbreviation for the words chokmah nesethrah, ch k m h n s th r h, the secret wisdom, i. e, the qabalah. hence wc may assume that the mystical trial by fire has something to do with initiation into the qabalah. 3 the serpent of temptation is nachash, n ch sh, whose name is the number 358, the number of the name messiah. m sh i ch. 4 "the time of the decree" is moade, m v o d, and the number of this word is 120, the same as that of the letter [142] c o m m e n t on s a m e k h name, samekh, s m k. 120 is also the symbolic hebrew number of the perfected life of man" his days sh

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

r head. the goddess is the archetype or source energy of the ultimate feminine power or principle. all the named goddesses represent aspects of particular qualities of the goddess in different cultures. her consort is the horned god and his representative in the coven is the high priest. though each coven is autonomous, formal wicca follows a system of degrees of learning and does not permit self-initiation. the high priest initiates the female members and the high priestess the male. they celebrate eight sabbats, or seasonal celebrations. there are, however, numerous forms of wicca and of witchcraft, many of which draw on ancient traditions. for example, the feminist dianic wicca, founded in the 1970s, is spiritually descended from the nature religion of the italian witches who worshipped

pringing up and they are an excellent way for solitary practitioners to gain support and information. reliable, bona fide covens will offer the same safeguards as any ordinary coven (see page 306, but of course the normal restraints you should show on contacting any internet site will apply. the beginning of the path to learning about wicca within a formal coven is usually marked by a dedication. initiation, after a year and a day, or a similar recognised magical period, will confer formal entry. further different levels of knowledge and responsibility may also be involved, for example elevation to a second or third degree, so that eventually initiates can begin their own covens if they wish. starting your own coven you can start a coven without subscribing to any particular form of wicca

CHAOS MAGICK AND LUCIFERISM

utlined in the book of pleasure and briefly outlined here. the importance of sigils is that such can be any pertinent method of envisioning. sigils can be letters, signs or symbols. sigils can also be something, which cause a matter of focus for the mind. to invariably forget and absorb the ideas sought. personally, i have used musick (the act of creating) as various sigils, art (much contact and initiation with spiritual and mental forces have been through art as paintings, drawings and the like. through musick sigils can be crafted because due to sonic structures, the idea of what the sigil is can actually be forgotten and buried in the mind. this allows the subconscious to go through the methods of enfleshing the desire. the tones and actual sound of the musick can cause the individual

in the conscious mind. the quadriga sexualis is considered roughly the four horsemen of sex, being that these are four elements of building, focusing and releasing this powerful force of promethean fire-the mind and will united by dissolution of opposites. kia itself seeks the necessary manifestation by the act of love, considering it seems to incarnate or flow backwards. this can be viewed as an initiation resembling what has been described in my book of the witch moon as the osculum infame, or kiss of shame. the devil itself, resembling the o can achieve autoerotic intercourse with the combination of z, meaning inverse intercourse with the devil the very act of creation. the rite of thanatos vel babalon, as developed by michael dewitt is one of the most powerful descriptions of the essen

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

foremothers.[21] it was not unknown for conjurers to undergo a period of study or training in order to master required skills. in south carolina at the turn of the nineteenth century, general assembly records noted that a slave\ 23\ who had been accused of murder had apprenticed at a "free school to learn to conjure sixteen years" other supernatural specialists participated in various methods of initiation. zora neale hurston, the anthropologist and novelist, found herself taking part in secret rituals of initiation among hoodoo practitioners in new orleans in the early twentieth century. mary owen, a white folklorist, also detailed the ceremonies of initiation for members of a "voodoo" cult of black conjurers in the late nineteenth century. nevertheless, it appears that most often the se

CHRONOLOGIA RORISPERGIUS

se, including the ordo virtutum. c.1150 "the ysagoge in theologiam" text from the school of abelard (christian knowledge of jewish speculation)held that the old testament evidenced in hebrew the incarnation of the word and trinity in the unity of divine essence more than the latin or greek. c.1150 geoffrey of monmouth's "life of merlin" 1150 fl. ya aqob nazir (the nazirian) underwent in jerusalem initiation into mystical and angelogical traditions one of the handfull of jews from provence who were alledged daily access to the revelations of the prophet elia and who had initiated maimonides to the kabbalah< for the link between asideism and sufism via basra, cf. s.d. goitein, ebrei e arabi, pp. 175-8> 1154-1191 shihab al-din yahya ibn habash ibn amirak al-suhrawardi. persian sufi whose theo

ably written from brussels and were addressed to a new member of the society of unknown philosophers of cabala("novo cabalae philosophorum incognuorum dignissimo sodali) in france..linked itself to "les freres d orient" created in constantinople in 1090. the teachings of this society were conveyed from teacher to disciple and the their principle unifying form was the distinction of receiving "the initiation" which gave them the right to be known as "unknown superiors" or "superieurs inconnus" or s.i. as it is written"-mark stavish. there were printed editions of them in french, german and latin. james bonaventure hepburn published at rome his virga aurea "the heavenly golden rod of the blessed virgin mary in seventy-two praises" consists of a list of seventy two alphabets (actually seventy

CULTUS SABBATI

ome lore remains constant, some does not- it changes, evolves and adapts according to time, need, and insight. in the last century the streams of custom and oral tradition have flourished in small circles of ritual observance, and in being passed from generation to generation, the simple teachings of rural magicians have grown, coalescing with their longevity to establish traditions with rites of initiation and formal induction. readers here are well -advised that the cultus sabbati and allied initiates of the tradition maintain a closed circle and according to long-standing custom, those who ask for entry are refused. initiation is by invitation only. where the spirits so will it, a path shall be found. the circle of the cultus sabbati holds dear the spells and customs which generations p

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

hy it is being perpetrated. the vehicle for keeping this knowledge from the public arena has been the system of initiations used by the ancient mystery schools and the now immense secret society network all over the world, which i call the brotherhood. each higher level of initiate is given more knowledge than those below. this sets up a pyramid structure, with the few who reach the top levels of initiation knowing far, far more than the majority further down the ladder (see figure 3. this makes it easy for those few to manipulate the rest. the content of this esoteric knowledge relates to an understanding of the laws and potential of creation which is far in advance of 26. and the truth shall set you free the 'science' we are allowed to see in the public arena, and of the knowledge of the

ntis began to emerge, they, too, continued to have initiations into different levels of the knowledge. among these organisations were the mystery schools of babylon, egypt, and greece, which guarded their knowledge with enormous secrecy; the smallest violation of the oath of secrecy was punishable by death. from this foundation came today's massive secret society network. these mystery schools of initiation were inspired by the negative elements of the fourth dimension, and have been supervised by them through the consciousness of the highest initiates, the adepts, since that time. in his study fragments of a faith forgotten, professor g. r. s. mead says "a persistent tradition in connection with all the great mystery institutions was that their several founders were the introducers of all

ructions in higher things, were souls belonging to a more highly developed humanity than our own..in the earliest times, according to this view, the mysteries were conducted by those who had a knowledge of nature-powers which was the acquisition of a prior perfected humanity not necessarily earth-born and the wonders shown therein such that none of our humanity could of themselves produce."1 this initiation structure was either negative from the start in its ambitions for humanity, or it was later taken over by that consciousness. i feel the highly influential egyptian brotherhood has been dominated by negative manipulation at least since the end of the reign of the pharaoh akhenaten, who died around 1,362bc. he had moved the egyptian court to a new city in middle egypt called el-amarna, a

which became known as the mother grand lodge of the world. it was a centre of freemasonic manipulation, encouraging other lodges to be set up throughout europe, the british empire, and the americas. many other versions of freemasonry were introduced, including the york rite and the scottish rite of michael ramsey (which was based on the knights templar system. the scottish rite has 33 degrees of initiation and today has enormous influence in the politics, economics, military, and security services of britain, europe, the united states, and many other countries. new york was named after the york rite of freemasonry. the brotherhood plan was for the establishment of an independent united states of america- independent of the british government, that is, not independent of the brotherhood. e

uminised' freemasonry, those parts of the order which have been infiltrated by illuminati agents. the word illuminati 'the illuminated ones- goes back into the ancient world. it is a covert force which has created or taken over groups and organisations to manipulate the world in the desired direction. the illuminati's greatest weapon is the advanced esoteric knowledge it has passed on through its initiation iso..and the truth shall setyoufree ceremonies and the misuse and abuse of that knowledge. the most obvious expression of illuminism was the bavarian illuminati officially created by the german professor, adam weishaupt, in may 1776, and controlled by the house of rothschild, the bankers to endless revolutions and wars. it was weishaupt who used his wing of the illuminati to infiltrate

DAVID ICKE CHILDREN OF THE MATRIX

bid 35 ibid designer history 29 36 ibid 37 ibid 38 ibid 39 ibid 40 ibid 41 ibid 42 mark amaru pinkham, the return of the serpents of wisdom (adventures unlimited, kempton, illinois, 1996, p 8 43 ibid, p 9 44 ibid 45 ibid 46 ibid, pp 22 and 23 47 see richard hoagland's book, monuments on mars (north atlantic books, california, usa, 1996) 48 brian desborough, the great pyramid mystery, tomb, occult initiation ceremony or what, a document supplied to the author in 1998 and also published in the california sun newspaper, los angeles 49 ibid 50 preston b. nichols and peter moon, pyramids of montauk (sky books, new york, 1995, p 129 51 our haunted planet, pp 19 and 20 52 see immanuel velikovsky's books, ages in chaos (doubleday& co, new york, 1952, worlds in collision (pocket books simon& shuste

d wodan. the american organisation, the lemurian fellowship, which researches the history of the lost continent, says that an extraterrestrial race from venus, known as the kumaras, were the leaders of the lemurian civilisation.39 the fellowship says that the kumaras created a mystery school to initiate chosen people into the advanced esoteric knowledge. it was structured as 13 schools (levels of initiation, they say, with each one more advanced than the one below.40 this is the classic structure of secret societies throughout history. those who passed the initiation into the 13th school would then be allowed to teach the knowledge themselves as a member of the "order of the serpents. william bramley in the gods of eden (avon books, new york, 1993) calls this the brotherhood of the snake

he says that the situation for humanity is so perilous that it is far more important for them to know what is going on than for him to keep such vows of silence. this information went underground when the europeans invaded africa and their illuminati leaders, in credo's words "milked the minds of the shamen and then killed them. it was suicide to talk openly of such things and secret networks of initiation were formed to keep it alive. credo, who has become a close friend, tells the same story of the interbreeding between the extraterrestrial anunnaki and humans to produce a hybrid race. he also has artefacts like the "necklace of the mysteries, which confirm this story (see picture section. it is an extremely heavy copper "necklace" that actually rests on the shoulders and it has been me

finance and state. the same structure remains. the hidden anunnaki dictate to their "priesthood, the initiates and bloodlines of the illuminati, who dictate to the administration of finance and state. their agenda is to create a global version of that structure- the world government, central bank, army, and currency. the mystery school network of old, with its fiercely compartmentalised levels of initiation, has evolved into the global secret society network of today. this is topped or "capstoned" by the illuminati and, at the very peak, by the openly reptilian anunnaki. it has had to be done in this covert way because there are not that many of them compared with the human population and they would be overwhelmed if enough people knew what is really going on. today's secret society networ

nterbred with the mayans to produce a form of life they could inhabit, they fluctuated between a human and iguana appearance through chameleon-like abilities 'a perfect vehicle for transforming into world leaders' de la madrid claimed to have mayan/alien ancestry in his blood, whereby he transformed 'back into an iguana at will' de la madrid produced a hologram similar to the one bush did in his..initiation. his hologram of lizard-like tongue and eyes produced the illusion that he was transforming into an iguana."1 132 t the shape-shifters 133 remember that the mayans say the first settlers of the yucatan in mexico were the chanes or "people of the serpent. they were led by the god itzamna, a name that apparently comes from the word itzem, which translates as lizard or reptile. the sacred

DAVID ICKE THE BIGGEST SECRET

1995. 10 ibid, p 31.11lbid,p32.12maurice ewing, new discoveries on the mid-atlantic ridge, national geographic magazine,november 1949, pp 614, 616.13when the earth nearly died, pp 32, 33.14ibid, p 34.15charles berlitz, atlantis, the eighth continent (fawcett books, new york, 1984, pp 96-101.16ibid.17when the earth nearly died, pp 25-28.18brian desborough, the great pyramid mystery, t omb, occult initiation center, or what, adocument supplied to the author and also published in the the california sun newspaper, losangeles.19ibid.20ibid.21ibid.22when the earth neady died has some impressive documentation to show that the ice age is amyth.23the great pyramid mystery.24ibid.25ibid.26ibid.27ibid.28ibid.29ibid.1830ibid.31ibid.32ibid.33ibid.34preston b. nichols and peter moon, pyramids of montau

ithin the court. dracul= draco. wherever they went,the babylonian brotherhood created their own mystery schools to manipulate thepopulation into believing a nonsense and into giving away their power through superstitionand fear. at the same time the higher levels of these pyramid structures communicated theadvanced knowledge to those who would serve the reptilian agenda. where other non-reptilian initiation schools existed, they were infiltrated and taken over by the babylonianpriesthood. mystery schools have been around for tens of thousands of years, probablyhundreds of thousands, and they are used to pass on advanced knowledge to those thehierarchy and priests decide are worthy enough. in his book, the masters of wisdom, j. g .bennett writes of how the russian mystic, gregori gurdjieff

ecause it is a pagan symbol.the whole flippin religion is pagan!figure 16: the last supper by leonardo da vinci. look how he symbolises jesus as the sun and breaks upthe twelve disciples into four sets of three- the signs of the zodiac. it is a pictodal version of the sun circle andthe cross we saw earlier. 94along with the sun symbolism, the jesus story and its countless predecessors alsoinclude initiation symbolism from the mystery schools. the cross as a religious symbolcan be found in every culture, from the native americans to the chinese, india, japan,egypt, sumer, the ancient peoples of europe and central-south america. the buddhistwheel of life is made of two superimposed crosses and birds with their wings open areused to symbolise the cross in endless logos, coats of arms and badg

s shakespearean version, puck, in amidsummer night s dream, presided over fertility and sexual rites at the summer solstice.on may 1st, may day, they had the may pole ceremonies. the may pole is a phallicsymbol dedicated to the goddess of sexuality and fertility and on that day every villagevirgin would be a queen of the may (queen semiramis. many would end up in the greenwood to undergo a sexual initiation with a youth playing the role of robin hood or robingoodfellow. the children that often followed nine months later were the origin of the nowcommon names robinson and robertson.32 the story of robin hood was anothersymbolic tale to maintain the memory of pagan sexual ritual amid the crossed legs andscowling faces of orthodox christianity. a play called robin hood and little john wasperf

rmers. sirwilliam sinclair became, for a time, a protector of gypsies when legislation was passed inscotland designed to wipe them out. the gypsies originated in egypt and they carried theknowledge from place to place and generation to generation. this is why they have beenso persecuted and hounded until most of their knowledge disappeared.the biggest rite of world freemasonry are the 33 degrees (initiation levels) calledthe scottish rite. it is named after that little country in the north of the british islesbecause that is where many of the ancient bloodlines settled to be followed by thetemplar knowledge at the time of philippe the fair. now the templars had re-emergedpublicly under another name- freemasonry. the other main stream of the craft is theyork rite, after which new york is na

DAVIDSON DAN SHAPE POWER

was at the beginning of the ascending passage, was placed there when the construction reached that level. speculation abounds as to the great pyramid's true function. orthodox egyptologists cling to the belief that the great pyramid was used as a tomb for cheops, the egyptian king during whose reign the pyramid was supposedly built. the rosicrucian society believes that the pyramid was used as an initiation chamber to test advanced adepts. some believe that it is an interstellar beacon to guide alien spacecraft to planet earth. whatever the great pyramid is, it is not a tomb nor has it ever been. as a minimum, it is a testimony that advanced technology existed on the earth, rivaling our own, over 6000 year ago. a recent test case by japanese scientists to duplicate the effort with modern c

DEITUS

sphere as being beyond the heavenly spheres. the aeonic sphere could be described as a circle surrounding all of the spheres since it is closest to the universal subconscious. traditionally, a magician begins as a novice or neophyte and over time becomes an adept. the adept continues to advance in knowledge and eventually becomes a magister templi (or master of the temple. this process is called initiation and, in magical orders, is marked by various membership degrees and the performance of rituals or ceremonies intended to signify that the magician has entered a new stage in his career. the magister templi may ultimately cross the abyss, come face to face with his true self or holy guardian angel, and become a magus. the magus speaks a word which creates a new aeon or changes an existin

DIABOLUS

man. in religious lore, samael who is the serpent or dragon, was said to have injected filth which spawned cain, his son in flesh- when the serpent mounted eve, he injected filth into her. israel who stood at mount sinai, their filth ceased; the other nations who did not stand at mount sinai, their filth has not ceased. talmud: b. shab. 146a aleister crowley made reference to cain and his mark of initiation, which some witches disagree with according to their tradition. to paraphrase: there is the legend of eve and the serpent, for cain was the child of eve and the serpent, and not of eve and adam; and therefore when he had slain his brother, who was the first murderer, having sacrificed living things to his demon, had cain the mark upon his brow, which is the mark of the beast spoken of i

ee with according to their tradition. to paraphrase: there is the legend of eve and the serpent, for cain was the child of eve and the serpent, and not of eve and adam; and therefore when he had slain his brother, who was the first murderer, having sacrificed living things to his demon, had cain the mark upon his brow, which is the mark of the beast spoken of in the apocalypse, and is the sign of initiation. the book of thoth, aleister crowley in luciferian grimoires, cain is said to be a symbol and gateway for man and woman to become, thus the symbol of baphomet as anton lavey called it, is the inverted pentagram with a goat head in the middle. the original, which lavey took out, contained the words samael and lilith, surrounded in the circle ring the hebrew lvthn, leviathan, the crooked

e way wears the mask of the beast and stands between both dawn and twilight. know it as the elixir of life, the syllubub of sun and moon. verily he steals the fire from heaven: the greatest act of bravery in the world. the book of pleasure, austin osman spare the society of the horseman s word in scotland in the 1800 s viewed cain as an archetype of malefic and diabolic power, and is presented in initiation ceremonies where the participant met a horned devil covered in animal skins and masked, many were taught to summon the devil by the means of certain phrases of the bible recited backwards35. in the toad rite36, ahriman is a primal or infernal spirit mask of cain, thus through the flesh of cain does the devil first manifest and later initiate. in east anglian hereditary witchcraft, it is

true foundations of the craft which indeed separates it from it s watered down wiccan varieties. british hereditary witch nathaniel harris has written an article on cain based on his family teachings, lore and his own sorcerous study and work37. his theories are sound and hold much inspiration for those who utilize truth within the circle, which is inspired or creative truth, thus aiding ones own initiation. according to saint augustine, saint clement, eusebius, lactantius, the abbe simonnet, and others, the entire lineage of cain were tainted. whilst god declared his will to seth by the mediation of angels, cain was gone from the sight of the lord and sought aid from the infernal one. the offspring of cain were deceived by the workings of satan so that they worshipped him. thus was diabol

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

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

working, or at the west end of the hall during initiations to symbolize a terrible and avenging force at the confines of matter, at the borders of the qlippohth being enthroned upon matter and robed in darkness (black. hierophant: originally, the high priest of the greek mysteries at eleusis. more generally, any priest of the mysteries who reveals sacred secrets to initiates and candidates during initiation. in the order of the astral star, the chief officer of a stellar temple [s.t. the principle adept and ranking clergy (high priest/ high priestess) of a working lodge of the society whose station is at the east- the direction of light in regular working and initiations. in regular workings, it is customary for a past hierophant to stand as the warden of the east, so that the hierophant m

magickal potency at the climax of a ritual or ceremony. it is usually accompanied by an emotional release, and in some forms of magick by physical climax. the catharsis of greek tragedy was no more than a pale echo of the original magickal catharsis of the greek eulusian mysteries. magickal memory: the memory of past lives. magickal name: a name given to an initiate, or chosen by one who receives initiation, to signify the death of the old life and the birth into the magickal life. also called the motto (q.v. magnatism, animal: a universal fluid postulated by fredrich anton mesmer (1733-1815) that renders human bodies susceptible to the influences of celestial bodies and other human beings. it manifests itself in the body with opposite poles of force similar to those of the magnet. mahatan

DION FORTUNE CEREMONIAL MAGIC UNVEILED

unquestionably necessary, for many eminent people have at different times belonged to the order, and they would not have dared to have done so if they could not have been sure of preserving the secret of their interest in matters occult. consequently the strict secrecy concerning the names of members and the places of meeting was and always will be essential. secrecy is also necessary concerning initiation rites if they are to be psychologically effective; for they should have an element of surprise for the candidate; and the possession of their secrets, from which the rest of the world is excluded, builds up a group mind out of the pooled mentalities of the initiated brethren according to certain well-understood psychological laws. secrecy concerning practical formulae of ceremonial magi

lae. the only formula he gives in full is that of the banishing ritual of the lesser pentagram. i was at first inclined to quarrel with him for giving this, for one feels instinctively that a formula which is messed about by all and sundry will not long retain its value for anybody. but on second thoughts i am inclined to acquit him. it is this formula which is given to the student immediately on initiation, long before he is taught any practical working, in order that he may be in a position to protect himself in case of astral trouble. if mr. regardie is justified in drawing back the veil at all, then he is, undoubtedly, justified in providing the necessary protection against anything untoward that may come through that veil. the lesser pentagram is of the nature of a fire extinguisher

are all dealing with the same system, and the question naturally arises, who has cribbed from which? the answer to this is very simple; the system dealt with is not the private property of any one of us, but is that which i have frequently referred to in my writings as the western esoteric tradition. i have always been guarded in my references to this matter, because i took some pretty stringent initiation oaths, and i do not care for the responsibility of breaking those oaths; but, as previously noted, i have never pretended ignorance of, or misled any one concerning matters that others had taken the responsibility of making public. i have never had a taste for priestcraft, whatever other sins as chela or guru may justly be ascribed to me. mr. regardie's revelation frees my hands conside

by mr. mathers was called the golden dawn, am i to pretend that i do not know what the mysterious initials g. d. stand for? am i also to pretend, in view of what he has to say of his experiences while he was a member, and of the confirmatory remarks of george moore in his autobiographical book, ave atque vale, that i do not know that the golden dawn concerns itself with ceremonial magic? does my initiation oath require me to deny these matters or to profess my ignorance of them? if so, it requires me to tell lies. the "golden dawn" is alleged to owe its origin to the discovery by mathers of a set of mysterious cipher manuscripts; these manuscripts exist, for i have talked with trustworthy persons who have seen them; but as they were in cipher, they were not able to bear testimony concerni

DION FORTUNE MYSTICAL QABALA

h initiates both ancient and modern have wrapped themselves about, and concludes that the few fragments of a literature which have come down to us are medieval forgeries. they would be greatly surprised if they knew that these fragments, supplemented by manuscripts that have never been allowed to pass out of the hands of initiates, and completed by an oral tradition, are handed down in schools of initiation to this day, and are used as the bases of the practical work of the yoga of the west. 2. the adepts of those races whose evolutionary destiny is to conquer the physical plane have evolved a yoga technique of their own which is adapted to their special problems and peculiar needs. this technique is based upon the well-known but little understood qabalah, the wisdom of israel. 3. it may b

have always averred-that any system of psycho-spiritual development can only be safely and adequately carried on under the personal supervision of an experienced teacher. for this reason, although i shall give in these pages the principles of the mystical qabalah, i do not consider it would be in anybody's interest to give the keys to its practice even if by the terms of the obligation of my own initiation i were not forbidden to do so. but, on the other hand, i do not consider it fair to the reader to introduce intentional blinds and misinformation, and to the best of my knowledge and belief the information i give is accurate, even if incomplete. 21. the thirty-two mystical paths of the concealed glory are ways of life, and those who want to unravel their secrets must tread them. as i my

he has made himself an expert will never be anything more than a dabbler. 2. whoever has any practical experience of the different methods of spiritual development knows that the method must fit the temperament, and that it must also be adapted to the grade of development of the student. westerners, especially such as prefer mystical qabala page 9 the occult to the mystic path, often come seeking initiation at a stage of spiritual development which an eastern guru would consider exceedingly immature. any method that is to be available for the west must have in its lower grades a technique which can be used as a stepping-stone by these undeveloped students; to ask them to rise immediately to metaphysical heights is useless in the case of the great majority) and prevents a start from being m

its universe or there will be unbalanced force; each factor will rule its own aspect, and they will war among mystical qabala page 15 themselves. then do we have the rule of the kings of edom, whose kingdoms are unbalanced force. 18. thus do we see in the tree a glyph of the soul of man and the universe, and in the legends associated with it the history of the evolution of the soul and the way of initiation. chapter iv the unwritten qabalah 1. the point of view from which i approach the holy qabalah in these pages differs, so far as i know, from that of all other writers on the subject, for to me it is a living system of spiritual development, not a historical curiosity. few people, even among those interested in occultism, realise that there is an active esoteric tradition in our midst, h

written qabalah, it has for some years ceased to be unwritten, for after a quarrel with macgregor mathers, aleister crowley, the well-known author and scholar, published the lot. his books are now rare and hard to come by, and being much valued by the more scholarly of esotericists, their price has gone up out of sight, and they seldom come into the second-hand book market. 10. the breaking of an initiation oath is a serious matter, and a thing that i, for my part, do not care to do; but i admit of no authority that debars me from collecting and collating all available material that has been published upon any subject, and interpreting it according to the best of my understanding. in these pages it is the system given by crowley of which i shall avail myself to supplement the points upon w

DION FORTUNE PSYCHIC SELF DEFENSE

mpletely discharged. it took a long time to charge up again, and every time it was used before the charging was completed, it ran down again rapidly. for a long time i had no reserves of energy, and after the least exertion would fall into a dead sleep at any hour of the day. in the language of occultism, the etheric double had been damaged, and leaked prana. it did not become normal until i took initiation into the occult order in which i subsequently trained. within an hour of the ceremony i felt a change, and it is only upon the rarest occasions since then, after some psychic injury, that i have had a temporary return of those depleting attacks of exhaustion. i have told this story in detail because it is a useful illustration of the manner in which the little-known powers of the mind c

n bitter experience; for it was not officialdom which incited the witch-burnings, but whole country-sides that rose up for a lynching. the universal horror of the witch must have some cause behind it. the labyrinthine windings of the left-hand path are as extensive as they are devious; but while exposing them in something, at any rate, of their horror, i still maintain that the right-hand path of initiation and occult knowledge is a way to the loftiest mystical experiences and a means of lifting the burden of human suffering. not every student of this knowledge necessarily abuses it; there are many, nay, the great majority, who hold it selflessly in trust for mankind, using it to heal and bless and redeem that which is lost. it may well be asked, if this knowledge can be so disastrously ab

ether the disturbance is due to atmosphere alone, or whether an earth-bound entity complicates the situation. where an entity is present, it will usually be seen sooner or later. moreover, it will usually be heard as well as felt. this latter sign, however, does not invariably indicate the presence of an organised entity, for i know of a case wherein a room that had been used as a lodge of ritual initiation was subsequently partitioned into an office and two bedrooms after the lodge was moved elsewhere, and the bedrooms were practically uninhabitable owing to the din of cracks, bangs and thumpings that went on at night. in such a case there was no reason to suspect the presence of any entity, for the rituals had not been of an evocative type, nor was the influence evil. it was merely force

erson ally. a very level-headed woman, a school teacher, was obsessed by a horror of rough waves. she always declared that if she went on the sea-front to watch a storm, the waves made a "dead set" at her. she lived at a seaside place, but so great was her dislike of the waves that she did not care to walk on the promenade when the tide was in. she was cured of her fear in a curious way. she took initiation into co-masonry, and found to her surprise that from that day forth she was free from her fear of the sea. i am not a co-mason, and speak subject to correction, but i believe i am right in saying that co-masonry differs from other forms of masonry in that elemental invocations have been introduced into it. the element of air, as all occultists know, is a very tricky element to deal with

on between the snake and the bird is well known to biologists; but long ages before darwin, initiates used the serpent and the eagle to represent the unsublimated and sublimated aspects of the life-force. the scorpion connects with the serpent through the dragon. i had a very curious experience myself in connection with the element of air. i am betraying no secrets if i say that certain grades of initiation refer to the elements, for the fact is too generally known, and too obvious, for it to be any more mysterious than the queen of spain's legs. to begin with, i have an exceptionally bad head for heights, and as the abyss of height belongs to the element of air, i obviously have no natural affinity with it. the ceremony went exceptionally badly even for an air ritual. two of the principal

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ugsch, mat riaux pour servir la reconstruction du calendrier; leipzig, 1864, plate iv. 4. i.e, the festival on the 7th day of the month. see brugsch, op. cit, plate iv. 5. var# tatau. 6. the reading of the text is not usual. british museum papyrus no. 9901 has, after tattu# and according to this text we should read "i am a priest in tattu, exalting him that is upon the steps (pierret "degr s de l'initiation; i am a prophet in abtu on the day of casting up the earth" 7. according to dev ria (aeg. zeitschrift, 1870, p. 61 "casting up the earth" means the day of digging the grave. 8 var "the ram, lord of tattu" i.e, osiris. plates v. and vi. http//www.sacred-texts.com/egy/ebod/ebod17.htm (9 of 12 [8/10/2001 11:26:43 am] 9 or setem, a priest of ptah at memphis. 10# ur xerp ab (or hem, the name

ELLIS LOW TWELVE 1907

stion was as to where the empress got her authority for chartering masonic lodges. the intimation was further made that she was no more a free mason than the gilt figurehead of a man-of-war. every real mason knows that there never was, is not, and never will or can be a female free mason. let our sisters remain content with the reply of a gallant brother vi introduction "you were born masons; any initiation or ceremony would be superfluous; therefore, we do not insult you by any such proposition" none the less, there is respectable authority for believing that three women have taken the first step in masonry. it is said that mrs. beaton, of norfolk, england, learned the secrets of the entered apprentice degree by hiding herself in the wainscoting of a lodge room. she lived well beyond four

hat we are not trying to apologize or make any plea for free masonry. no member is permitted to ask any outsider to join the order and no man can be admitted if in a secret ballot a single vote appears against him. in order to show the beneficent character of the order, viii introduction the following landmarks or unchangeable laws are quoted from the list given by dr. mackey "every candidate for initiation must be a man, free born and of lawful age; he must believe in the existence of god as the great architect of the universe; he must believe in a resurrection to a future life; a book of the law of god must constitute an indispensable part of the furniture of every lodge; all men in the sight of god are equal, and meet in the lodge on one common level" the universality of the order was s

EMPERORS NEW RELIGION CHURCH OF SATAN

servoir that few can make use of [6, p. 62] this definition, in conjunction with the term god, lends itself to a theistic or deistic perception of satan in addition to the atheistic persuasion also presented in the book. the church of satan s grotto master application requires prospective grotto masters, who are individuals that lead a local chapter of church of satan followers, to perform a self-initiation ritual: 15. before you complete this application when you sense the time is right perform a ritual (using the basic elements described in the satanic bible) to petition satan and the dark legions to accept you as a grotto master. write down the ritual you performed and the results, if any [13] again, this ritual, requesting an infernal mandate, has theistic overtones. part of the church

s used to attain, while a ceremony [i.e, a ritual] serves to sustain [15, p. 17] rituals serve as self-programming devices that maintain the follower s dedication to the religion, and they have a transfusing effect on the person s life. the satanic rituals includes the following rituals: 1. le messe noir a rite of passage intended to rid the follower of catholic christian dogma. 2. l air epais an initiation ritual in which the participant symbolically dies and is reborn as a satanist. 3. das tierdrama a reminder of one s animal heritage. 4. homage to tchort draws inspiration from russian folklore of various demons, which are summoned during the ritual. 5. the ceremony of the nine angles inspired by h. p. lovecraft, it is intended to emphasize potential. 6. the call to cthulhu also inspired

get married or individuals that have passed away. a wedding ritual has been written [2, p. 604, but for all practical purposes it does not exist. in spite of an expected demand, rituals concerning marriage and death are thus effectively still absent* of rituals traditionally classified as rites of passage events such as birth, marriage, and death only (voluntary) baptism rituals are available for initiation of it is a religious question whether this magic actually works, but if the chief purpose of the magic is to vent frustrations and get it out of one s system, the magic probably has some self-therapeutic value. the wedding ritual may have been published in past issues of the church of satan s newsletter, the cloven hoof, but back issues prior to no. 126 are not available. the ritual is

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

then the largest annual gathering of flying saucer buffs, he claimed he was lured away, and at a distance of some two miles from the convention site, a saucer landed. once on the ground, the saucer, an object of another dimension, vanished, but aho received telepathic messages presenting him with a mission in life. that evening he had an intense visionary experience that he described as a cosmic initiation. he founded washington saucer intelligence and began to tell anyone who would listen of his knowledge of the flying saucer inhabitants. numerous articles of his lectures appeared in newspapers and ufo periodicals. in 1958 aho became associated with otis t. carr, a man involved in selling shares in a free energy company. aho believed that carr could create a saucer that could fly to the

he 10-inch reflecting telescope with a photograph of the 1 -inch reflector telescope belonging to patrick moore, taken in his garden in east grinstead, sussex. the telescope and the background of trees, shrub, and a garden seat matched. the question of allingham s identity was finally resolved; however, moore never acknowledged his role in the hoax. immediately after the 1986 article exposing his initiation of the affair, he tried to refute the idea and threatened to sue any who perpetuated it. he soon lapsed into silence and ufologists discovered that his authorship of the allingham book was somewhat of an open secret among british scientists. moore in fact had a long history of poking fun at contactee claims and had written many letters to cosmic voice, the periodical of the aetherius so

ekers, n.d. ancient and mystical order of the rosae crucis (amorc) the largest of the several rosicrucian organizations operating in north america and europe, the ancient and mystical order of the rosae crucis (amorc) was founded in 1915 in new york city by h. spencer lewis (1883.1939. lewis dates efforts to found the order to 1909 when he met with french rosicrucians at toulouse for his original initiation. upon his return to america, he began holding meetings. amorc headquarters moved to florida and then in the early 1920s to san jose, california, where it is now located. here lewis and the order, which were becoming well known due to a publicity campaign, were sued by the rosicrucian fraternity under the leadership of r. swinburne clymer. the courts, as an outcome of the case, acknowled

sformation from beverly hills socialite and native american art collector into a new age shaman. the process centered upon her search for a particular marriage basket. during the search she encountered two cree indian medicine women, agnes whistling elk and ruby plenty chiefs, had a variety of encounters with several spirit guides, and experienced a number of vivid dreams, all of which led to her initiation into the sisterhood of the shields. she described the sisterhood as an international secret society that seeks to share the ancient traditions of native american women across national and ethnic boundaries. andrews was admitted as the first white member, a step toward opening the sisterhood to women of all races. american indian scholars have criticized andrews for presenting a somewhat

eless, her writings struck a responsive chord among many women in the new age, and her original book was followed by flight of the seventh moon, which expanded her account of work with the sisterhood of the shields, and more than a dozen others. she also became a popular speaker and seminar leader. she now presents herself as the spokesperson of sisterhood and her workshops offer instructions and initiation in its shamanistic teachings and experiences. a prominent element in andrews system is the medicine wheel, a model for organizing the spiritual life first introduced to the non-indian and new age community by sun bear, an ojibwa indian who became a popular teacher in new age circles prior to his death in 1992. as presented by sun bear, and by andrews who studied with him, the medicine w

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ackenzie was born on october 31, 1833, in london. the following year his family lived in vienna, where his father, dr. rowland h. mackenzie, was assistant surgeon in the midwifery department at imperial hospital. mackenzie and his wife returned to england about 1840, but it is probable that kenneth mackenzie was educated abroad. according to william wynn westcott, mackenzie received a rosicrucian initiation in austria while living with count apponyi as an english tutor. mackenzie returned to london by 1851 and contributed a series of learned notes to notes and queries. as a young man he had an impressive knowledge of german, french, latin, greek, and hebrew and had a precocious talent for antiquarian studies. he had ambitions to follow a literary career, and as early as 1852 he translated

side of a house door. this custom was also known to the brahmans of india. impressions of hands were also occasionally seen on the walls of muslim mosques in india. as among the northwest canadian tribes, the hand ceremony was most frequently practiced in india when epidemics took a heavy toll of lives. the bushmen also removed finger joints when stricken with sickness. in australia, where during initiation ceremonies the young aborigine men had teeth knocked out and bodies scarred, the women of some tribes mutilated the little fingers of daughters in order to influence their future lives. apparently the finger-chopping customs of paleolithic times had a magical significance. on some of the paintings in the aurignacian caves appear symbols that suggest the slaying and butchering of animals

he beatitudes, eight is the number of those mentioned.peacemakers, those who strive after righteousness, the meek, the persecuted, the pure, the merciful, the poor in spirit, and those that mourn. nine is the number of the muses and of the moving spheres. ten is completeness, because one cannot count beyond it except by combinations formed with other numbers. in the ancient mysteries, ten days of initiation were prescribed. in ten is found evident signs of a divine principle. eleven is the number of the commandments, while twelve is the number of signs in the zodiac, of the apostles, of the tribes of israel, of the gates of jerusalem. this theory of numbers agrippa applied to the casting of horoscopes. divination by numbers was one of the favorite methods employed in the middle ages. in ma

hankaracharya of jyotir math, a teacher of traditional hindu transcendentalism. after the death of his teacher in 1953, the maharishi spent some time trying to develop his own simplified version of traditional hindu meditation. in 1958 he designed the science of creative intelligence for the regeneration of the whole world through meditation, known widely as transcendental meditation. in a simple initiation ceremony, the guru bestowed a mantra (or word of power, which the pupil repeated during a meditation period each day. in this easy technique, the pupil could, it has been claimed, bypass normal intellectual activity and tap a limitless reservoir of energy and creative intelligence. the system spread around the world through the 1960s but was given a boost in 1967, when the rock music gr

e of mind. the spoken mantra is also an aid to the mental mantra, which contains the inner meaning and power. special mantras called bija (seed) mantras are linked with the basic states of matter in connection with the chakras, or subtle energy centers, of the human body. these seeds are said to hold the potential to release the powers of the chakras. most yogic traditions use some form of mantra initiation, which transmits a particular mantra from guru to student. spiritual mantras common in india include variants of the hari rama, hari krishna formula, made popular in the west by members of the international society for krishna consciousness, and the gayatri mantra, normally recited by brahmins during meditation on the sun. transcendental meditators also reportedly use mantras in their p

ESOTERISM AND THE LEFT HAND PATH

the different religions and teachings, and it is possible to find common denominators to unite them. 6) transference. the knowledge can or must be transferred from teacher to student according to a given pattern, often through initiations. the conditions of this second birth is that a) the teachings are respected and not questioned, since one wishes to be a part of this tradition, and b) that the initiation is supervised by a teacher or master. faivre s definition of esoterism corresponds to the draconian philosophy of dragon rouge. correspondences are the basis of ritual magic and for the practice of the left hand path. the first of the five elementary draconian principles is: all is one. this is an alchemical formula which in alchemistical symbols can be found next to ouroborossymbols: p

d celtic magic can we found the dragon as a symbol of the spirit of nature. but also in the chinese tradition of feng shui. all esoteric knowledge exits in nature, but is hidden from the civilized modern man. the tree of knowledge is more than a metaphor. the middle levels that faivre mentions are represents the astral worlds and the different levels that the magician passes during the alchemical initiation. the magical system of dragon rouge is an initiatoric system where the magician gradually enters certain levels. since the goal is not to become one with god, the path towards the divine is an important process to learn how to control the divine fire. the last criteria of faivre is the perhaps most important aspect of the alchemical initiation process of dragon rouge. the transformation

ons of the past to becoming creators of the future. the two latter criterias of faivre corresponds to a certain degree to the philosophy of dragon rouge. there are principles in different dark traditions that corresponds to each other and which makes eclectic studies fruitful. oden, shiva, hermes and lucifer can be compared and one can find corresponding aspects. the last criteria of faivre about initiation and transference has a more individualistic and dynamic expression in dragon rouge. magic and esoterism the sociologist, edward e. tiryakian coined a classical definition of esoterism. he defines esoterism as the belief system or theoretic knowledge that the practices of occultism are founded on. occultism is the practice and the esoterism is the theory. tiryakian writes: by esoteric i

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

(not to mention the literally crippling health problems he suffered at the same time. he worked as a garage mechanic in a waukegan, illinois, car dealership until he was physically incapable of doing so any longer. he was a good husband to his wife, a good father to his two boys, and a good friend to those who were lucky enough to claim him as a friend in turn. his children, in their teens at the initiation of keith s adventures with landa, and his wife vividly recalled the original ufo sighting they too had experienced and keith s conviction that, after they had gone to bed and he had continued watching the object, something had happened. still, they did not believe much in landa, and his older son told me once of his certainty that his father s communications were psychological in origin

iggered a flood of memories among many who saw it. even ufologists who had been abduction literalists grew puzzled, then uneasy, at the apparent quantity of recovered abduction recollections. strieber also was the first to express a kind of new age view of the abduction phenomenon, now seen 4 abductions by ufos not as an entirely negative experience (as hopkins and others held it to be) but as an initiation, however painful, into an expanded, enlightened view of large cosmic realities. what to hopkins were intruders to strieber were visitors. communion was only the first of a series of books strieber would write recounting ever more exotic experiences with aliens possessing vast paranormal powers. by now ufo abductions were no longer the property of abductees and ufologists. they had expan

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

1166, the chishtiya from abu ishak chishti of syria, etc.25 all genuine 8- f e 3 orders have a record of their chain of spiritual transmission (silsilah) passed down from one spiritual preceptor, called a shaykh in arabic and a pir in persian, to another. all of the silsilah trace back to the original silsilah of the prophet mohammed through abu bakr or the fourth kalif ali. some of the chains of initiation are still anchored in living masters who transmit the genuine b rakha (blessing of spiritual potency) of mystical gnosis to their aspirants (mureed. others have become a name without a reality. congregations of sufis convene with their shaykhs in specially designated halls (persian, khanqah; arabic, zawiya; turkish, tekke. sufis are, with a few notable exceptions, devout muslims. yet, s

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

sclepius, 23, 24, 37; sec c.h, ii, pp. 325 ff. 3 c.h, ii, p. 259. 4 de civ. dei, viii, xiii-xxii. 5 this is the title of the sixteenth-century english translation by william adlington. 9 hermes trismegistus despair. eventually he becomes a priest of isis in an egyptian temple. the whole mood of this novel, with its ethical theme (for the animal form is a punishment for transgression, its ecstatic initiation or illumination, its egyptian colouring, is like the mood of the hermetic writings. though apuleius was not really the translator of the asclepius, that work would certainly have appealed to him. augustine calls apuleius a platonist, and he attacks him for the views on airy spirits or daemones which he held to be intermediaries between gods and men in his work on the "demon" of socrates

ch is only human, for he has put his hope in the divinity of the odier part.1 (2) egyptian regeneration. the secret discourse on the mountain of hermes trismegistus to his son tat. corpus hermeticum, xiii2; dualist gnosis) tat asks his father, trismegistus, to teach him about the doctrine of regeneration, for he has fortified his spirit against the illusion of the world and is ready for the final initiation. trismegistus tells 1 see below, p. 35. 2 c.h, ii, pp. 200-09; ficino, pp. 1854-6. 28 ficino's "pimander" and the "asclepius" him that regenerated man is born of intelligent wisdom in silence and the seed is the true good, sown in him by the will of god. the man thus born again "will be god, the son of god, all in all, composed of all the powers" trismegistus has had the regenerative ex

od. in the light of the newly discovered corpus, and its translation in ficino's eagerly read pimander, it would have seemed that augustine must have been mistaken in interpreting the lament as a true prophecy, though inspired by devils, of the coming of christianity to abolish egyptian idolatry. surely, on the contrary, the work which lactantius had called the sermo perfectus contained the final initiation into the religious cult practised by the holy hermes. and that cult involved the practice of astral magic. the statues in the temples, the "terrestrial gods, were animated by knowing the occult properties of substances, by arranging them in accordance with the principles of sympathetic magic, and by drawing down into them the life of the celestial gods by invocations. so it would become

FRATER ELIJAH ANGELS OF CHAOS

tence! i was entranced, and began writing. i wrote grendel s had an accident and did not quite understand what i wrote at the time. i also found that by dredging up the memory of that night, this brought renewed turmoil, which allowed me to nullify it yet again. i was intoxicated for weeks [this memory was eventually exhausted, by this technique] coincidentally at this time also, i was to undergo initiation into the autonomatrix, and had to write an initiation ritual. i channeled all of the energy i had into this rite, called the rite of godhood (rog. ever since grendel s had an accident i noticed a presence about me, something there but not quite there. it did not feel menacing, on the contrary, it felt very home-type feeling, so i just kept a doing what i was doing. i had some vague noti

mage walks alone and as poor little grendel has had an accident, so may you all the rite of godhood pre-cursor note: this rite incorporates a variance of the dark matter at hand rite. purpose: to call upon the god of self (hga) and 'true' purpose. to cause great stirrings in the other consciousness in accordance with one's will. to attune the mind which is not self with it's god path. an advanced initiation to the magical way (this was used as my initiation to the autonomatrix- specifics to this version are in parenthesis. prepare the temple as one sees fit items: sigils of set as isolate intoxication. sigils of lucifer/ christ as unity& love in shadow light. an ice cube. a sacrament (an immediate intoxicant, in this case, ketamine. seal the temple, call watchtowers to bear witness and pro

the body, the binding of the heart, the binding of the mind. the 3 greater bindings are, the binding of the will, the binding unto babalon, the binding of the i. i the binding of the necessary/ forced- a sigil was to be designed by myself representing many facets of control over all conditions which are necessary/ forced in today s society. this includes direction, bills, career, desire etc. this initiation/ binding coincided with my graduation from college, and being flung into the world of the mundane. this is actually very difficult, but the decisions and flux caused by the world of discs (money) is as trying to ones metal as you can get. when the time is right, this section is finished, of this the angel will instruct you. in order to assist in this area, i adopted a regular practice o

by me personally to a wonderful change of the physical. of this binding i am the living sigil. iii the binding of the heart- this was both recognition of the absolute falsity and truth of human love in respect to one another, self and divinity. this included the summary of love under will, relationships and other issues. iv the binding of the mind- the binding of the mind was the longest running initiation. this being a categorization of any, and every, personal demon that the magician has spawned over his life, a monumental if not impossible task. i categorized legions (ha) and sigilized and bound each one with name. this process is as a declaration to the sub-mind for regaining control over demonic factors. the binding ceremony was the close of this phase after months of intensive labor

on of divine right. vi the binding unto babalon- there was more than one facet to this binding. one of these facets took place at a party attended in austin texas (see journal exert *b1. the second aspect took place at a rave in seattle wa (see journal exert *b2. in both circumstances the events transpiring were of a similar nature. my journal entries can give more insight into the nature of this initiation. also see appendix iii. vii the binding of the i- this is a highly complicated initiation to explain. it is the summary of all the work to date. it represents the ascension of a master to the temple in one aspect, as well as unity of the angel with it s inverse in another aspect. the initiation took place across time. the specific rite itself is in appendix v, and is a modified mass of

FRATER U D PRACTICAL SIGIL MAGIC

with aleister crowley's enigmatic and infamous life, austin osman spare's existence certainly seemed to befit only a footnote. despite his various publications after the turn of the century, he remained practically unnoticed until the late sixties. he was born in 1886, the son of a london police officer, and we know very little about his childhood. he claimed to have experienced while a child an initiation of sorts by an elderly witch, one mrs. paterson who, as far as we know, must have been quite a wiccan-like character. spare found his intellectual and creative vocation as an artist and illustrator, and he attended the royal college of art where he soon was celebrated as a forthcoming young artist. but he rebelled against a bourgeois middle-class career in the arts. disgusted by commerc

to give us a lot of knowledge about life underwater, and the karma of a fish is not responsible for problems of hunting in the steppes or buying a car (though it may be excellent for buying a submarine. we have to learn to choose and to employ these specialists in the optimal manner. working with atavistic nostalgia/ 91 animals has a long magical tradition nd m magical mental training in his book initiation to h inate attention was given in e time of the inquisition. modem technology has largely rt has nearly disappeared in our culture. on the other hand, we. working with a ost gprimitive h peoples still do this. even a gcity magician h like franz bardon recommends it on the fourth level of g in ermetics. sujja su fa fno-ta also covers it in the first part of her book element-magie. rememb

FREEMASON BLUEBOOK

rther business appearing, the lodge was duly closed in peace and harmony. w.m. attest, secretary. it is the prerogative of the master to determine what proceedings of the lodge are proper to be recorded, and he should sign the minutes, thereby giving them his sanction. chapter iii admission of candidates. the first degree when a candidate, whom a mason is willing to recommend,desires to apply for initiation, care must be taken that he presents his petition to the lodge nearest his residence. the determination of the place of one's residence is often difficult, especially in maine, from which so many young men go away into other states to seek employment. the residence, intended by our constitution, is the home where the party has the right to vote and is bound to pay taxes. this test will

h enables to render unto every man his just due, without distinction. this virtue is not only consistent with divine and human laws, but is the very cement and support of civil society; and as justice in a great measure constitutes the really good man, so should it be the invariable practice of every mason never to deviate from the minutest principle thereof; freedom, fervency and zeal* charge at initiation into the first degree. brother:as you are now introduced into the first principles of masonry, i congratulate you on being accepted into this ancient and honorable order; ancient, as having subsisted from time immemorial; and honorable, as tending in every particular, so to render all men who will be conformable to its precepts. no institution was ever raised on a better principle, or m

ves the sound from the instructive tongue, and the mysteries of masonry are safely lodged in the repository of faithful breasts. tools and implements of architecturesymbols most expressivehave been selected by the fraternity to imprint on the memory wise and serious truths; and thus, through a succession of ages, are transmitted, unimpaired, the most excellent tenets of our institution. charge at initiation into the second degree. brother: being advanced to the second degree of masonry, we congratulate you on your preferment. the internal, and not the external, qualifications of a man are what masonry regards. as you increase in knowledge, you will improve in social intercourse. it is unnecessary to recapitulate the duties which, as a mason, you are bound to discharge; or enlarge on the ne

duty, as symbols of your deputed authority. it is your duty to attend on the master and wardens, and to act under their direction in the active duties of the lodge; and, as from you the first impression of our institution is received by the candidates, you should be particularly careful, by the seriousness of your deportment, to properly prepare them for the dignified and important ceremonies of initiation. stewards. brethren:you are appointed [or, have been elected] senior and junior stewards of this lodge, and i invest you with the jewels of your office, and place in your hands these white rods which you will bear in the performance of the duties of your office,which are to assist the deacons and other officers in performing their respective duties. you are also to see that the tables a

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

the philosopher's stone" there are many other symbols and similes taken from the world of chemistry and applied to the processes of spiritual growth which eventually makes men living stones in the temple of god. but enough has been said in the foregoing to show what was meant by the ancient alchemists by such terms and the reason why they clothed their teachings in symbolical language. the way of initiation is, however, and has always bee open to anyone who really an truly seeks for enlightenment and is willing to pay the price in the coin of self-denial and self-sacrifice. therefore, seek the temple door and you shall find it; knock and it shall be opened unto you. if you seek prayerfully, if you knock persistently and if you labor manfully you will in time reach the goal and you will bec

ing the duties of parenthood would far outweigh any possible loss. what the rosicrucians teach then is that marriage between people who will limit their use of the creative function to the purpose of propagation is eminently good, noble and productive of great soul-growth, but that unmarried aspirant should live an absolutely celibate life if they wish to attain the highest. part viii the path of initiation in an earlier chapter we noted that the transition of the adept from the dominion of death to the realm of immortality was foreshadowed in the daring leap of hiram abiff, the grand master-workman of solomon's temple, into the seething sea of molten metal and his passage through the nine arch-like strata of the earth which form the path of initiation. we also remember that at the end of

f cain, received from his ancestor a new hammer and a new word for use in the new age. according to the gospels we also find that jesus, the son of seth, immediately after his descent from golgotha entered the subterranean strata where he remained for some time in communion with the spirits who dwell there. thus the various strata of the earth from the circumference to the center form the path of initiation, both for the sons of seth and the sons of cain, and that is the reason why little or nothing is said of the inner construction of the earth in the multitude of books dealing with subjects of occultism. those who are simply psychics do not know, and those who do know are not saying much. there is a chapter on the subject in the rosicrucian cosmo-conception which gives about all that one

is said of the inner construction of the earth in the multitude of books dealing with subjects of occultism. those who are simply psychics do not know, and those who do know are not saying much. there is a chapter on the subject in the rosicrucian cosmo-conception which gives about all that one dares to tell, and to that the reader is referred for further information than here given. the path of initiation is guarded in various ways. while we walk the earth in our physical bodies, we are drawn toward the center of the earth by the force of gravitation; but our bodies being solid, that is to say, of the same density as the material whereof our globe is composed, we are thus prevented from sinking through the earth by displacement as we would sink in water, or by interpenetration as we woul

e has gathered of that denser substance by indulgence of his lower nature and cultivation of the habit of drunkenness, covetousness, hatred, malice, immoral emotions, and disreputable vices, the easier it is for him to stay around low saloons, gambling houses, red-light districts, and kindred places. but the man of high ideals and lofty aspirations, who would be the one likely to seek the path of initiation, feels the impelling force of levitation drawing him outward into the purer strata of the air where the first heaven is located, and is thus effectually prevented from trespassing upon the path of initiation. stories are told of initiates having overcome the law of gravitation in order to rise in the air at certain times for a definite purpose while still in the dense body. initiates ar

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

e rosicrucian fellowship international headquarters p.o. box 713 oceanside, california, 92054, u.s.a. table of contents* part i: lucifer, the rebel angel* part ii: the masonic legend* part iii: the queen of sheba* part iv: casting the molten sea* part v: the mystery of melchisedec* part vi: spiritual alchemy* part vii: the philosopher's stone--what is it and how it is made* part viii: the path of initiation* part ix: armageddon, the great war, and the coming age part i lucifer, the rebel angel the rosicrucian fellowship aims to educate and construct, to be charitable even to those from whom we differ, and never to vent the venom of vituperation, spite, or malice even upon those who seem deliberately determined to mislead. we revere the catholic religion; it is as divine in its essence, as

eady to give a reason for his faith. as he qualifies in the work, he rises step by step, and at each degree more light is given. there are 3x3 degrees in the lesser mysteries; when the candidate has passed the 9th arch, he is in the holy of holies, which forms the gate to greater fields beyond the scope of masonry. for further elucidation of that subject the student is referred to the chapters on initiation, volcanic eruption and the number 9 in the rosicrucian cosmo-conception. advancement and promotion in mystic masonry is not dependent on favor; it cannot be given till it has been earned and the candidate has stored in himself the power to rise, any more than a pistol can be fired till it has been loaded. initiation is merely like pulling the trigger, and consists in showing the candida

the surface of the earth and as he walked from the scene of his shattered ambition, the conspirators set upon and fatally wounded him; but before he expired, he hid the hammer and disc upon which he had inscribed the word. this was never found until ages later when hiram "the widow's son" was reborn as lazarus and became the friend and pupil of the lion of judah, who raised him from death through initiation. when the hammer was found it had the shape of a cross, and the disc had become a rose. therefore hiram took his place among the immortals under the new and symbolical name christian rosenkreuz. he founded the order of temple-builders which bears his name; in that order aspiring souls are still instructed how to fuse the base metals and make the white stone. the symbology of the foregoi

this second sight in a measure. thus we see that the blood is now differently constituted from what it was in the earlier ages of human evolution. the body of jesus was a pioneer vehicle of superlative purity at the time when the christ spirit entered it, as a means of ingress to the center of the earth by the identical path which he jumped into the molten sea and was conducted along the path of initiation to the center of the earth where cain, his ancestor, dwelt. this journey of christ is recorded in i peter 3:18-19 after christ had been freed from the flesh by the violent death on golgotha. when anyone is killed, the venous blood with its impurities clings closely to the flesh, and therefore the arterial blood which flows is distinctly cleaner than it would otherwise be; it is more fre

ed a dual office as king and priest (2) the second age, when the division of the race into men and women, evolution under human and superhuman rulers- lemurian epoch atlantean& aryan epochs new galilee- humanity was double-sexed temporal powers abolition of sex malefemale\ finding the word each being a/ king initiates\ the word becomes complete phree messen [children of light] flesh creative unit initiation by fire [light- melchisedec: male ideal christ: king& priest hiram abiff king& priest just& holy- just& holy received virgin mary baptism of spirit sacrifice female ideal- divine ruler priests--brahmins--levites divine ruler over a over human initiation by water [baptism] purged humanity called brotherhood/ abraham's seed dwelling typified by/ in the new jer-u-salem abraham ecclesiastic

FREEMASONS SATANISM AND SYMBOLISM

light-bearer! strange and mysterious name to give to the spirit of darkness! lucifer, the son of the morning! is it he who bears the light, and with its splendors intolerable, blinds feeble, sensual, or selfish souls? doubt it not [albert pike, morals and dogma of the ancient and accepted scottish rite of freemasonry, p. 321, 19th degree of grand pontiff; red emphasis added] masons from the first initiation which is the first degree are urged to mightily "seek the light" the average mason is continually saying that he is "seeking the light" and will spend his entire life "moving toward the light" people who haven't studied this subject would assume that this "light" is the revelation of the god of the bible. this statement is continuously held up to try to convince us that masonry is chris

ortality and resurrection. the phoenix is one sign of the secret orders of the ancient world and of the initiate of those orders, for it was common to refer to one who had been accepted into the temples as a man twice-born, or reborn. wisdom confers a new life, and those who become wise are born again [p. p. 176-77] freemasons like all occultists, refer to their initiates who have completed their initiation, as being "born again" in 1988, when george bush was on the presidential campaign trail; barbara walters interviewed him. she asked him a question that caught him off guard. barbara asked george if he was a christian. bush literally stumbled, looked down for a moment, and answered "if by being a christian, you ask if i am 'born again' then yes, i am a christian" bush parsed his words ca

stian, you ask if i am 'born again' then yes, i am a christian" bush parsed his words carefully, unlike a born again christian. bush has a lifetime membership in an illuminist masonic secret society called, skull& bones. the answer that bush gave is typical of an occultist. they claim to be born again. they are also filled with religious ecstasy when the spirit of lucifer sweeps through them upon initiation. back to the phoenix bird. listen to the explanation given by a radical feminist, barbara walker, in her occult book, now is the dawning, p. 281. egyptians believed that the phoenix was the representative of a god who "rose to heaven in the form of a morning star, like lucifer, after his fire-immolation of death and rebirth" wow! in one sweet, short, and simple sentence, we have conclus

erpents, which described the circle with their bodies, and each a human head in its mouth [note: pike capitalized serpent, above, to denote deity] while we may think it abhorrent for a snake to be swallowing a human, we discover that the satanist had a different point of view. a satanic book of symbols, entitled, magic symbols, says that a snake swallowing a human being symbolizes "the process of initiation. when a man has prepared himself as to achieve insight into the nature of the spiritual realm, then he is said to be an initiate. a true initiate is one who has been given, or who has earned, such wisdom as permits him to look on such a brilliant influx of spiritual light. without damaging his vision" what this gobble-dee-gook means is that a man has to be prepared to worship satan, bec

t is portrayed as the union of the perpendicular and the base. we have pictured the triangle ithin. masonic author, r. swinburne clymer typifies, above, with the symbol of the tau w masonic symbolism of the tau gam, and the yoni, the male and female emblems of when he states "the phallus, or lin generation, are found in the triangle and the tau [clymer, the mysteries of osiris or ancient egyptian initiation, quakertown, pa, the philosophical publishing company, 1951, p. 131] masonic author, albert mackey, tells us of the sexual connotation of this hexagram "the triangle pointing downward is a female symbol corresponding to the yoni and the upward pointing triangle is the male, the lingam. when the two triangles are interlaced, it represents the union of the active and passive forces in nat

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

rehended, and with its mother worshipped as part of the creator. thus we observe that down to a late date in the history of grecian mythology the idea of a holy mother with her child had not altogether disappeared as a representation of the god-idea. to prove the worthiness of the ideas connected with the eleusinian mysteries it is stated that "there is not an instance on record that the honor of initiation was ever obtained by a very bad man" in rome these mysteries took another name and were called "the rites of bona dea" which was but another name for ceres. as evidence of their purity we have the following "all the distinguished roman authors speak of these rites and in terms of profound respect. horace denounces the wretch who should attempt to reveal the secrets of these rites; virgi

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ably a reference to the egyptianriteofflorencefarr,whichwaite may have seen as an alternative tothegolden dawn.on4march he learned__theindependen,tandrectifiedrite117thathe was to be 'received into the nameless ritewhichi amnotbetrayingbythe initialss:.o:.s,'ifmy receptions go on at this rate, he observed,'ilook shortly to be themostinitiatedmanineurope'(diary,4march1903).waite didnotdescribe his initiation,whichtookplace on22march, beyond sayingthat'itwas an experience altogether strange and sudden, and ittookplace,asmostceremonies will in an obscure street where faded respectability struggles unsuccessfullyenoughwithbad drains and a thriving, trade in harlotry. he attended further meetings in april,butnothingcameofthes:.o:.s:.and he resumed hisplottingofthecoupd'etatwithin thegoldendawn

far more flowery account of hisowninitiation (he and his wife'werereceived together into four grades),butwaite suspected that manyofhis experiences had occurred ontheastral plane rather than. inthereal world. later in 1912 steiner himselfvisited london and waite had alongtalkwith122 a. e.waite-magicianofmanyparts_him (through an interpreter, in the course of which he discovered that the felkins' initiation had indeed been a prosaic affair. imagination was proving to be only one of many faults on the part offelkin-hewas alsobecoming somewhat devious. according to the terms oftheconcordat,'inthe one case there is a triple headship and in the other the head is the most honoured frater finem respice,7=4,and him only';butin july1910waite discovered that felkin maintained a system of three chie

on to freemasonry at this time was hisgrowingawareness that only by passingthroughthe craft degrees and theholyroyal arch would he be able to enter thosehigherdegrees whose rites he so eagerly desired. to this end he sought the help of palmer thomas,who'offered high encouragement' and persuaded w. f. kirby, the entomologistwhowas also amemberofthe golden dawn, to proposebothwaite and blackden for initiation in his lodge.thuson 19 september 1901 waite was made a mason in runymedelodge, no. 2430, at wraysbury in buckinghamshire. for reasonsthatwere never explained, waite and blackden werenotraised to the degreeofmaster mason in runymede lodgebut,'as a courtesy, instmarylebone lodge, no. 1305, on 10 february 1902. initiation into craft masonrybroughtno spiritual enlightenment to waite; perhap

lodge.thuson 19 september 1901 waite was made a mason in runymedelodge, no. 2430, at wraysbury in buckinghamshire. for reasonsthatwere never explained, waite and blackden werenotraised to the degreeofmaster mason in runymede lodgebut,'as a courtesy, instmarylebone lodge, no. 1305, on 10 february 1902. initiation into craft masonrybroughtno spiritual enlightenment to waite; perhaps because, at his initiation,'itwas so patentthroughoutthati could have toldtheworhsipful master all that he was communicating to me'e-he 'awaitedthegrades beyond'(slt,p.162).hewas, however, a conscientious mason and attended hislodgeregularly until he was installed as worshipful masterin1910; after that his attendance declined, ceasing altogetherwhenhe moved permanently to ramsgate in 1920.itwas, as he had intende

l spence 'comingfromthe stationthrougha seaofmud 'spence didnotimpresshim'as beingof any particular attainments orofmore than average education',nordid theotherkilmarnock masons meet his expectations 'a considerable proportionofthembelonged to the mechanic order while one ortwolooked as if they were shepherds. waite was also disappointedwiththeceremony,whichhe recorded as 'an almost indescribable initiation, in which'therewas noattemptat reciting the ritual from memory, books being used for the purpose andtheceremony was simply muddled through. worse was to follow:after the meeting i was introduced to my brethren and a good deal to my dismay colonel spence then engineered the assembly, still through the pouring rain, back to my hotel where in a small smoking room he ordered drinks for all

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

her hand, frater kenneth r.h.mackenzie brought from austria a permission to extend to england the knowledge of certain rosicrucian doctrines which he had received from students and initiates in that country, where he had resided for some years as an english tutor in the familyofan austriancount."this'austrian count' was onecountapponyi, from whom mackenzie is alleged to have received 'rosicrucian initiation .16 thegoldendawntheoriginal rules of the society stated that 'no aspirant shall be admitted into the society unless he be a master mason, and of good moral character, truthful, faithful and intelligent. he must be a man of good abilities, so as to be capable of understanding the revelations of philosophy and science; possessing a mind free from prejudice and anxious for instruction. he

itur astris(jvestcott in hisalteregoof anna sprengel) and vincit omnia veritas (woodman, deputed them255 selves, under their respective firstordermottoesof'srioghail mo dhream, quod scis nescis (westcott as himself, although he normally used the motto sapere aude) and magna est veritas et praelavebit,'toconstitute and rule the isis-urania temple no. 3'.thisthey duly did, their first act being the initiation of nine members at the spring equinox ceremony that same march.thefirst of the new initiates was miss mina bergson, the sister of the philosopher henri bergson, soon to bemrsmathers and thus central to the entire story of the order. mathers himselfis an enigma.hewas born in1854,educated at bedford grammar school and lived with his widowed mother atbournemouth255where he was made a mason

and mathers were honest hermetic scholars and were both able and willing to teach their members, even though the knowledge impartedwas-inthefirstorder-littlemore than kabbalistic, alchemical and astrological symbolism. this meagre fare was supplemented by instruction in geomantic and tarot divination, tattwa vision and the pentagram ritual, which 'was taught to the neophyte immediately after his initiation in order that he might "form some idea of how to attract and come into communication with spiritual and invisible things'.10an account of the practical and theoretical workof both the first and second orders is given in chapter 5 of this book, but the texts quoted there and in the32thegoldendawnappendices do not exhaust the activities of the order; the reader seeking full enlightenment

udiesofthe members and to ensure that they learned and correctly performed the rituals).therituals themselves were carried out by other officers whosetitles-hierophant,hiereus, hegemon, kerux, stolistes anddadouchos-weretaken from the eleusinian mysteries and who had themselves attained the grade appropriate to their status.theirfunctions would havebeenexplained to the neophyte in the courseofhis initiation (see appendix a).buthowever impressive the officers were and however awe-inspiring the rituals, they were not magical rituals, and the rosicruciansofthe golden dawn, although they were loth to admit it, wanted magic. mathers, alone among the secret chiefs, recognized the members' needs and his genius for creat255 ing rituals ensuredthatit was not long before they got what they wanted;bu

anged when mathers returned from paris, where he had gone seeking enlightenment, in the autumn of1891.he had met, or so he said, a high adept, frater lux etenebris-iateralleged to have been onedrthiessen-whogave him all the materials for constructing a second order ritual. by december36 thegoldendawnthe ritual was complete and a vault was being constructed at thavies inn,offholbom circus.thefirst initiation took place on 7 december and was describedbywaite from the account that the candidate, annie horniman (fortiter et recte, gave him many years later 'fortiter took the 5=6 ceremony at thavies inn.theroof was not on the vault and the painting on the crook and the scourge was wet. fortiter was the first candidate to take it, preceding sapientia because she was going abroad" possibly miss h

GILBERT THE MAGICAL MASON

nd there retained until released by a merciful karma.itseems to me that there is a parallelism, and i hope to be able to show to you that there is an analogy, and some points of resemblance between the appearance of christian rosenkreuz in germany, and the coming of your own h.p.b* as a teacher bearing witness to the light within her, and being inspiredbyknowledge gained in the east by travel and initiation there: the differences being that in the former case the few thousand learned of all europe were alone approached by a printed manifesto- while in our time the whole nation is approached by personal teaching, supplemented by the use of the press.letus see then shortly what is known historically of this rose cross order, whose manifesto excited so great an interest.thebookfama fratemitat

eval teachers mostly did; the name he took was 'christian rosenkreuz, or christian rosy cross, or shortly c.r, with a signum or seal of a rose on a cross formed of six squares, such a cross as if closed up would form a cube. he settled in a certain retired place and drew around hun a select circle of friends and pupils who were ultimately, after training, received by him into the grades of mystic initiation which he had himself collected. after some years of tuition and elementary practice these initiates set to work and built, or caused to be built for themselves, a temple or lodge house, or home; they calledit'domussanctispiritus',the house of the divine spirit. here they settled and this was their abode, study and laboratory; from thence they issued forth intumon deeds of mercy and of h

d why he is called microcosmos- that is, i take it, man's unlimited range of improvement and that he is a mirrored reflection of the macrocosm, the divine universe of manifest255 ation. men are chided for adhering to short-sighted doctrines, as of aristotle and galen, when the greatertruthlies before them; of those teachersitis added that had they but been offered the knowledge of the rosicrucian initiation they would have accepted it with much joy. it is then explained that christian rosenkreuz on his returnchristian rosenkreuz23trom his travels, offered to the learned the elements of hiseasternlore; he showed them the errors of their church and how thewholephilosophiamoralismight be amended. butitis added 'these things were to them a laughing matter, for being a new thing unto them they

teem it highly, and so for me it is no slight to theosophy to compare it totheworkofchristian rosenkreuz. i admitthatthe present work ofthetheosophical society is exalted in its aim, and is becorr--ig universal in its distribution and so far excels theroleoftheideal rosicrucian, whose zeal wasmuchmoreturnedto personal development; as such, however, i am prepared to contend for the valueofhermetic initiation;butthat is not before you this evening. my intention is the more admissible becauseh.p.[blavatsky] ever declaredthatthe school of learned men who instructedherto promulgate their doctrines, has been in continuous existence for ages;andthat they have at several times, notably intheclosing twenty-five years of each century, authorized and guided some effort at the spread of true occult ph

spiritual functions and a high form of clairvoyant faculty in the present life; provided that the body be duly cared for, the mind well cultured, and the highest morality be preserved. in 1865 the societas rosicruciana in anglia was designed by robert wentworth little (who found some old rituals in the store-rooms of freemasons' hall, and kenneth r. h. mac255 kenzie, who had received rosicrucian initiation in austria, while living with count apponyi as an english tutor, and also authority to form this allied englishmasonicrosicrucian society of a less esoteric character than the continental system. in 1866 the metropolitan college was founded; r. w. little, 30260, deputy provo g.m. of middlesex, was chosen supreme magus, with william james hughan the masonic historian, andw.h.hubbard as s

GILBERT THE SORCERER AND HIS APPRENTICE

t london, in 1854 and was educated at bedford grammar school.2during the 1870s he lived with his mother at bournemouth, where his everyday life as a clerk was soon interspersed with dreams of military glory in the first hampshire infantry volunteers (although he was never an officer, despite being photographed in a lieutenant's uni255 form, and with the ceremonial glory of freemasonry through his initiation in the hengist lodge in 1877. at this time he began to reveal his aristocratic origins (or, from another point of view, to display his delusions of grandeur; on his master mason's certificate of 1878 he is styled comte de glenstrae, a title allegedly awarded to an ancestor by louis xv, and by 1882, when he joined the societas rosicruciana in anglia, he had added macgregor to his name. m

f what is taught therein will be gradually unfolded to him as he proceeds. these three subjects then should be impressed on his mind: 1. the four elements and their natures. 2. the starry universe, or what is outside of himself and influences him from without. 3. the hebrew letters, which are to give him a key to a more perfect understanding of both. having got thus far he recurs to the ritual of initiation, and here he may with advantage study my address on the ritual, wherein the meaning of that ceremony is set forth as fully as at present he is able to understand it. there are also some eight lectures on various subjects connected with our teachings which he may have on loan at this stage. it is however only necessary for his advance to the next grade that he should be thoroughly acquai

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

june 1903. 14[14] beswick to benade, 15 august 1866 15[15] new jerusalem messenger, 11 june 1879, pp. 324 5. 16[16] beswick to the rev. c. th. odhner, august 1898 beswicks masonic career so much for beswick the man; we must now consider his book and his masonic career, for which we are almost entirely dependent, as with so much in his life, on his own statements. there is no firm evidence of his initiation in either england or the united states of america. by his own account he got his masonic degrees in a lodge of swedes in england and affiliated in canada in beaver s lodge 17[17. it is just possible that this canadian lodge was beaver no. 234 at thornbury, ont, but this small town is some 100 miles distant from strathroy and there is nothing to indicate that beswick ever had any reason

es of america. by his own account he got his masonic degrees in a lodge of swedes in england and affiliated in canada in beaver s lodge 17[17. it is just possible that this canadian lodge was beaver no. 234 at thornbury, ont, but this small town is some 100 miles distant from strathroy and there is nothing to indicate that beswick ever had any reason to go there. whatever the truth of his shadowy initiation the text of his book makes it clear that beswick was familiar with standard masonic literature and with the craft ceremonies. the grand lodge of new york, however, was not familiar with him: there is no entry for a samuel beswick in the register card files up to 1853, nor in the post-1853 index volume. it is thus certain that he was not initiated, passed or raised by, nor affiliated wit

harles sotheran, founding members of the theosophical society, had been representatives of the rite in bombay and new york respectively, since 1880; what is curious about them, and about george fort, the representative in new jersey, is that they had been quite unaware of beswick when he was creating and, in theory, working the rite in the 1870s. with papus under his belt, and with his journal, l initiation, now an official organ of the rite, westcott began to look to the other major european country: germany. his gaze fell on a degree-monger in the same class as yarker: theodor reuss40[40. after some preliminary correspondence, and doubts on the part of yarker, who hesitates to issue written authority for 6 lodges, because, he does not want to have half 40[40] for reuss, see e. howe 8r h

GILBERT R A THE MASONIC CAREER OF A

found in ellic howe, the magicians of the golden dawn (routledge, 1972. 21[21] the royal masonic cyclopaedia of history, rites, symbolism and biography (john hogg, 1877. the tables are on pp. 617-18. 22[22] according to the golden dawn's address book and record of members' progress, waite had attained the grade of zelator in september 1891. he was no. 98 on the order's roll and, from the dates of initiation of surrounding members, june 1891 seems to be his date of entry. he demitted in 1893 23[23] an insignificant work on fortune-telling, published by redway. waite never permitted his connection with implication that his german mentor was involved with the grand orient of france, or whether waite hoped that by using the motto he would increase sales of the book is unclear, but they do indi

an application to rejoin. and i returned to the dubious fold by the unanimous voice of the fellowship'26[26. but palmer-thomas did not join the golden dawn until november 1896 and it seems probable that it was the second order that he encouraged waite to enter, as he himself had done in april 1898. waite goes on to say that it was his membership of the second order that led him ultimately to seek initiation into freemasonry, but there were other influences at work upon him before this time. diana vaughan and devil worship in france it to be known publicly, but he admitted it to voorhis and others in private. 24[24] slt, p. 126 25[25] the second order worked a spectacular rosicrucian initiation, devised by s. l. macgregor mathers who 'had a genius for constructing such rituals. it is printe

original in the martinist order archives at lyon. copy supplied by m. robert amadou 46[46] ibid 47[47] the harmonial philosophy. a compendium and digest of the works of andrew jackson davis, the seer of poughkeepsie, edited by 'a doctor of hermetic science (rider, 1917) 48[48] slt, p. 164 when he and i began to talk of these things in letters, or whether what i learned from him decided me to seek initiation' 49[49. as will be seen, what he learned was of yet another source of secret rites, and it was unquestionably the continuing quest for rituals that led waite to freemasonry. he was already dissatisfied with the rituals of the golden dawn in both form and content, and he had determined to reshape them and to divert the course of the order down mystical rather than magical paths; in this

. 161 52[52] ibid, p. 162 as a courtesy to runymede lodge both waite and blackden were raised, on 10 february 1902, in st. marylebone lodge no. 1305 and, as neither of them knew anyone in either lodge, it must be conjectured, in the absence of further information53[53, that palmer- thomas was a personal friend of g. s. beeching who was then both master of runymede and secretary of st. marylebone. initiation into craft masonry brought no spiritual enlightenment to waite 'for myself it was a curious experience in more ways than one, and perhaps especially because it was so patent throughout that i could have told the worshipful master all that he was communicating to me. my initiation was nothing therefore but a means to an end: i awaited the grades beyond'54[54. he was not enthusiastic abou

ith the ceremony 'it was proposed to confer upon me the 41st degree called priestly order or white mason. i 65[65] diary, 2 december 1902 66[66] ibid, 23 october 1902 67[67] ibid, 30 march 1903 68[68] ibid, 7 april 1903 69[69] ibid, 13 october 1903 70[70] ibid, diary for 8 february 1903. all the quotations concerning his visit to kilmarnock are from this entry went through an almost indescribable initiation, the officiating brethren wearing white surplices and holding small pieces of tallow candle in their hands. there was no attempt at reciting the ritual from memory, books being used for the purpose and the ceremony was simply muddled through. the obligation degree was administered to me with very curious variations on the part of the grand master so as to enable me to receive anything e

GLOBAL FREEMASONRY

to during the trial period dh from the templars to ancient egypt is unjustified. first, during the interrogations, despite the standard claim, not all the templars were tortured; moreover, do the confessions of the knights appear to be the outcome of pure imagination such as men under the influence of torture might devise? it is certainly difficult to believe that the accounts of the ceremony of initiation given in detail by men in different countries, all closely resembling each other, yet related in different phraseology, could be pure inventions. had the victims been driven to invent they would surely have contradicted each other, have cried out in their agony that all kinds of wild and fantastic rites had taken place in order to satisfy the demands of their interlocutors. but no, each

use the name mac benach with respect. scottish masons, who inherited the templars' heritage, returned it to france many years later and established there the basis of the rite known as the scottish rite."8 again, mimar sinan presents a lot of information about the relationship between the templars and freemasonry. in an article entitled "templars and freemasons" it states that "the rituals of the initiation ceremony of the order of templars are similar to those of present-day freemasonry."9 according to dk global freemasonry the warriors and the bankers: a book about the templars the same article, as in masonry, the members of the order of the templars called each other "brother."10 towards the end of the article, we read: the order of the templars and the masonic organization have influen

n and a lodge was opened the plan and decoration of the chapel is unique. there is no other such example in ed from the templars to ancient egypt scotland or even europe. it captured the atmosphere of herod's temple very well and every part of it was decorated with masonic symbols. among the symbols were reliefs on the walls and arches depicting the heads of hiram and his murderer, a relief of an initiation ceremony, the keystones of the arches, and compasses. apart from the fact that the chapel was constructed in a marked pagan style with egyptian, hebrew, gothic, norman, celtic, scandinavian, templar and masonic architectural elements, and that it contains very rich examples of stone work, one of the most interesting aspects of it is that the tops of the columns are decorated with cactus

turkish mason, celil layiktez, stated in an article in mimar sinan magazine entitled "the masonic secret: what is secrecy and what is not: in ancient greek, egyptian and roman civilizations there were mystery schools( coles de myst res) which met in the context of a particular science, gnosis or secret knowledge. members of these mystery schools were accepted only after a long period of study and initiation ceremonies. among these schools, the first is thought to have been the school of "osiris" based on the events of this god's birth, youth, struggle against darkness, death and resurrection. these themes were ritually dramatized in ceremonies performed by clergy and in this way the rituals and symbols being presented were much more effective because of the actual participation years later

ialism revisited kj at the entrance of the grand masonic lodge in washington d. c. there are two ancient egyptian sphinxes. above, left and below: representations of masonic temples a depiction of the ancient egyptian city of memphis. the masons regard this city, with its numerous pagan temples, as the "source of light" global freemasonry kk kl materialism revisited in ancient times in egypt, the initiation ceremonies in the temple of memphis lasted a long time, were performed with the greatest attention and splendor, and showed many similarities to masonic ceremonies.67 let us examine a few examples of the relationship between ancient egypt and masonry: the pyramid under the eye the most well known masonic symbol is found on the seal of the united states of america, also found on the one

GNOSTIC CATECHISM

found in ellic howe, the magicians of the golden dawn (routledge, 1972. 21[21] the royal masonic cyclopaedia of history, rites, symbolism and biography (john hogg, 1877. the tables are on pp. 617-18. 22[22] according to the golden dawn's address book and record of members' progress, waite had attained the grade of zelator in september 1891. he was no. 98 on the order's roll and, from the dates of initiation of surrounding members, june 1891 seems to be his date of entry. he demitted in 1893 23[23] an insignificant work on fortune-telling, published by redway. waite never permitted his connection with implication that his german mentor was involved with the grand orient of france, or whether waite hoped that by using the motto he would increase sales of the book is unclear, but they do indi

an application to rejoin. and i returned to the dubious fold by the unanimous voice of the fellowship'26[26. but palmer-thomas did not join the golden dawn until november 1896 and it seems probable that it was the second order that he encouraged waite to enter, as he himself had done in april 1898. waite goes on to say that it was his membership of the second order that led him ultimately to seek initiation into freemasonry, but there were other influences at work upon him before this time. diana vaughan and devil worship in france it to be known publicly, but he admitted it to voorhis and others in private. 24[24] slt, p. 126 25[25] the second order worked a spectacular rosicrucian initiation, devised by s. l. macgregor mathers who 'had a genius for constructing such rituals. it is printe

original in the martinist order archives at lyon. copy supplied by m. robert amadou 46[46] ibid 47[47] the harmonial philosophy. a compendium and digest of the works of andrew jackson davis, the seer of poughkeepsie, edited by 'a doctor of hermetic science (rider, 1917) 48[48] slt, p. 164 when he and i began to talk of these things in letters, or whether what i learned from him decided me to seek initiation' 49[49. as will be seen, what he learned was of yet another source of secret rites, and it was unquestionably the continuing quest for rituals that led waite to freemasonry. he was already dissatisfied with the rituals of the golden dawn in both form and content, and he had determined to reshape them and to divert the course of the order down mystical rather than magical paths; in this

. 161 52[52] ibid, p. 162 as a courtesy to runymede lodge both waite and blackden were raised, on 10 february 1902, in st. marylebone lodge no. 1305 and, as neither of them knew anyone in either lodge, it must be conjectured, in the absence of further information53[53, that palmer- thomas was a personal friend of g. s. beeching who was then both master of runymede and secretary of st. marylebone. initiation into craft masonry brought no spiritual enlightenment to waite 'for myself it was a curious experience in more ways than one, and perhaps especially because it was so patent throughout that i could have told the worshipful master all that he was communicating to me. my initiation was nothing therefore but a means to an end: i awaited the grades beyond'54[54. he was not enthusiastic abou

ith the ceremony 'it was proposed to confer upon me the 41st degree called priestly order or white mason. i 65[65] diary, 2 december 1902 66[66] ibid, 23 october 1902 67[67] ibid, 30 march 1903 68[68] ibid, 7 april 1903 69[69] ibid, 13 october 1903 70[70] ibid, diary for 8 february 1903. all the quotations concerning his visit to kilmarnock are from this entry went through an almost indescribable initiation, the officiating brethren wearing white surplices and holding small pieces of tallow candle in their hands. there was no attempt at reciting the ritual from memory, books being used for the purpose and the ceremony was simply muddled through. the obligation degree was administered to me with very curious variations on the part of the grand master so as to enable me to receive anything e

GNOSTIC HANDBOOK

y of deification what is the aim of this spiritual process? the nature of theosis, the mystery, to be born again, the nature of transfiguration, the two paths, the mysteries and the mystery of the melchisedek priesthood. 10 the seven stages of salvation first steps:repentance, first steps:detachment and controlled awareness, first steps:study, conviction and emotion, faith and education, baptism, initiation, the anointing and living the life of a gnostic:overcoming the dialectic system and life on the path 11 the secret way celestial transfiguration, going beyond the law, the parfait, wisdom from india, the secret of the qadesh and the bridal chamber 12 restoring the bible restoring the bible, what about the old testament? bible narratives, multiple levels of truth and continuing revelatio

tan and find wisdom behind it. in the ancient mysteries this was represented in strange initiatic rites. in these secret rituals the neophyte would be lead to a goat, donkey or sometimes a strange statue (baphomet. these animals were made to look as disgusting and obscene as possible. the neophyte would then be asked to kiss the backside of the creature. if they refused they would have failed the initiation, if they went ahead and puckered up, they found they were kissing the lips of the priestess. here clearly is the movement from one mode of saturn to another, from the demiurge to sophia. the knights templar did something similar where their large devil like baphomet figure actually represent the sophia, the goddess of wisdom (indeed, the world baphomet when decoded with the atbash gemat

he priesthood prepared the symbolism, legends and vessels for the influx of energy which would occur at the changeover to the new cycle. the cycle itself encompasses four different co-ordinates, these can be related to the four letters of the divine name (yhvh, the four elements, the four canopic jars of mummification and the four phases of the temple. heraldic cycle element god- name pisces year initiation fire yod 1844 transmission air he 1904 consolidation water vau 1964 manifestation earth he 2024 horus son head neter contents direction duamutef jackal neith stomach north qebsennuf hawk selkit intestines south hapi baboon nephthys lungs east amset man isis liver west probably the most expressive image of the four elements of the heraldic cycle are seen reflected in egyptian temple arch

jesus as the fisherman, the ocean of mankind, the fish as christian symbols is also founder as a symbol of horus as fisherman. horus as a semi-solar image is found throughout religions of that period, christianity representing the misapplication of horus to become a violent martial force. maat is aquarius, the outpouring of truth and gnosis. the first date in our heraldic cycle is 1844, it is the initiation whereby the process of change from pisces to aquarius began. there are many other hidden indicators of this date, in the biblical tradition there are specific prophecies that focus on this date. the 2300 year prophecy of the cleansing of the sanctuary, began in 457 bce with the declaration of artaxeres to restore jerusalem and ended in 1844. the prophecy focused on the solar sanctuary a

ame potential for suffering as all humans, he experienced the tides of the material world and overcome them. he traveled the world in his "so-called" missing years, studying in both india and britain, bringing the threads of the mystery tradition to a common climax. while at the same time achieving a mastery of himself and the world around him. the baptism of jesus shows clearly his high state of initiation, his energy field has been cleansed of its fallen elements by sophia and in recognition of his achievement, the divine will acknowledges his new state. michael is now jesus the christ, the christ state being the achievement of communication with the mind of god or the logos. the gnostic handbook page 78 as soon as jesus was baptised, he went up out of the water. at that moment heaven wa

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

that is at variance. the unique thing about the gnostic tradition is that it really comprehends the condition of modern man and his alienation from the energies which are the source of all illumination. while other traditions may have knowledge to offer, until they come to terms with the nature of the cosmic battle- the dualism which is at the centre of modern life, they cannot hope to offer real initiation or real spiritual transformation. it is not enough to have the right techniques or the latest rituals or tools, unless you know why they work and what they need to be used for. without insight, ritualism is of little or no value. for until we know how to go beyond the things of the lower world there can be no real wisdom or development. even if we become masters of matter, unless we hav

will destroy it. since the light core comes from the static kingdom it cannot fully exist in the lower world, and hence union with the hga can never be fully experienced in a mortal body. the gnostics understood this, and this is why they went to such pains to explain the real nature of the physical form of jesus. for the gnostics, the body of jesus was only partially physical. after his baptism (initiation) his physical body was transformed and became a phantom or shadow. for most of us this sort of transformation is unlikely, and hence, as we communicate further with the hga a close relationship is formed. however, union with the hga is normally reserved for the evolutionary cycles after we return to the treasury of light. there are many dangers at this stage, i cannot list the number of

e about the exact attribution, we cover this subject in detail in our courses on the kabbalah and the tarot. the four worlds the tree of life has activity on four levels; known as the four worlds. these four worlds as seen as the four stages of the secret formula of the israelites, the tetragrammaton of yhvh. each symbolises a facet of the emanation process, in modern terms, they could be seen as initiation, transmission, fixation and manifestation or as archetypal, creative, formative and materials. they are also attributed to the four elements. atziluth. fire. yod. initiation. briah. water. he. transmission. yetzirah. air. vau. fixation. assiah. earth. he (final. manifestation. there a number of ways in which they can be related to the tree of life. the way we favour is to relate each wo

testament it is the path of the called. in the secret teachings of valentinus, those who enter the path of the dove are known as psychics, while those who follow the secret path of the serpent are known as pneumatics (fig 35) the two paths terrestrial path sacred law immortals on new spiritual earth. path of the dove, terrestrial, called ones. celestial path mysteries mastery of terrestrial path- initiation and deification -perfection on earth. path of the serpent of wisdom, celestial, chosen ones, parfait. fig 35 gnostic theurgy page 128 the path of the dove has seven stages (fig 36. these seven stages illustrate the process of the terrestrial path. only after the gnostic has worked through these stages can he rightly be called a child of the treasury of light. at this point (depending on

irth. the mysteries..and to make plain to everyone the administration of this mystery, which for ages past was kept hidden in god, who created all things. ephesians 3:9 the word of god is now god as he had been man, in order to deify mankind together with himself. eusebius, demonstratio evangelica iv:14 seven stages of transfiguration re-orientation (first steps. re-education (education. baptism (initiation. anointing (holy spirit. overcoming dialectic system (communion, feasts, gnostic practise. rebirth. ascension. fig 36 gnostic theurgy page 129 the mysteries are a special teaching that is not covered in most biblical or gnostic studies. it is the final secret teaching revealed by christ to james, his brother and then to the other apostles. the teaching was the last stage of the continui

GOETIA LUCIFERIAN

s the angel of light, the adversary. lucifer is a title which is beheld by the fire djinn azazel being the first angel, fallen from the stasis of light. by this manner, lucifer is the liberator and developer of humanity with his gift of the black flame, or individualized self-perception. leviathan- west (from lvthn, the crooked serpent/dragon of the sea. leviathan is the daemon of immortality and initiation, that the beast and scarlet whore moves through to arise from the oceans as the beast 666, the solar spirit of manifestation and creativity) satan south (from the root shtn, meaning adversary. satan is the name associated with azazel the fire djinn, who is also lucifer and samael. the goat with one thousand names by form. satan= set-an, the ancient egyptian god of darkness, chaos and is

serpents! open forth the path of the dragon! hekas! hekau! hekas! working with demonic spirits demonic spirits are essential chthonic/infernal forces which are bound to and from the shadow and dark places of the earth. one should approach daemonic spirits as something other than the self. they are a testing ground; the ones who would have you face the skull containing the waters of leviathan, or initiation. they would have you drink deeply of the gnosis which reveals the luciferian mind, that which questions and is strong within 12 it. one should not approach the goetic spirits with fear, if the mind is clear upon the initiatory intent then this is a building point of character associated with the spirit therein. daemonic spirits/djinn are the phantasms which congress and communicate with

ciferian initiate does not fear the forces of which he summons, rather embraces and by the will controls them. the same type of mastery must be applied to the summoning of goetic spirits, no matter the intent, but with an aspect of respect for that which you call. understand the shades of the dead have walked beyond the flesh, and should be viewed as advanced spirits which brings us knowledge and initiation. when invoking/evoking goetic djinn, know that these fire-born spirits who fell with lucifer-azazel, hold too a 18 special knowledge and the self and individual mind is that which will commune with them. be firm in your works, yet respectful. i am the daimon who speaks the words of the immortal fire, the holy flame which emerges from the lightning flash and storm of chaos bred, so this

tetragrammaton is the formula of the holy guardian angel or higher self/daimon (genius. 26 soluzen in the center represents the shade or spirit which is summoned to come forth in the point, the very meeting place of spirits (the triangle and circle. bellatar is to speak that we may hear and understand thee (instinct and impulse, realization. bellonoy is to show us the treasures of which we seek (initiation, awakened and renewed, developed perception. halliza is to appear in a human shape, or that which we may wish to view. abdia is to will this spirit or daimon to join with us in ascended union, that the luciferian spirit becomes in this light of the sun or moon. the vessel of solomon 27 this is in a modern context the fetish or urn which is the home of the spirit. it is also known as an

d repose. be with 34 me in dreams and in flesh as i desire, yet thou art free to leave this dwelling at will. so it is done. one may command the spirit in the vessel within the triangle, just as one would summon the spirit into visible appearance. 35 36 the shemhamphorasch a bael bael is a spirit of shape shifting by the cat (stealth and instinct, by toad (the form of ahriman, the gateway of self-initiation of the devil or anglican witchcraft lore. when one summons bael it should be done so in the evocation circle absorb the essence within this circle focus the mind to be aligned and shadowed with the spirits anthropomorphic identification, until he becomes you. you will then work on your ability to shape shift in dreams. the 66 legions of spirit familiars may be commanded by will to produ

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

on to the ritual there is a much employed ritual which utilizes the symbol of the pentagram as a general means to banish and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. however, it should not simply be regarded as a mere device to invoke or banish, for it is really the stone of the wise and incorporates within its structure a high magical formula of self-initiation. it is, to all intents and purposes, a ritual of self-initiation. this ritual is given to the neophyte of the order as a means for him/her to come into contact with the invisible forces of nature and to learn how to direct those elementary forces the uses of the pentagram ritual: opening and closing any magical work the lesser ritual of the pentagram can be used to open and close any ma

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

de of zelator for this ritual the zelator will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a black candle, a paten of bread and salt, and a talismanic emblem with the archangel name of uriel painted white on a black background in hebrew. the temple is to be arranged in accordance with the zelator hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, perform the lbrp (say the following invocation) stoop not down into that darkly splendid world wherein continually lieth a faithless depth and hades wrapped in gloom, delighting in unintelligible images, precipitous, winding, a black ever-rolling abys

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

iel for the grade of practicus for this ritual the practicus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a blue candel, a cup of wine, and a talismanic emblem with the name of gabriel painted orange on a blue background in hebrew. the temple is to be arranged in accordance with the practicus hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, perform the lbrp (facing east, say the following invocation "so therfore first the priest who governs the works of fire must sprinkle with the lustral waters of the loud resounding sea. remain in the east. with the white end of the wand, trace the les

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

or the grade of theoricus for this ritual the theoricus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a yellow candel, a rose, and a talismanic emblem with the archangel name of raphael painted white on a black background in hebrew. the temple is to be arranged in accordance with the theoricus hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, perform the lbrp (facing east, say the following invocation "such a fire existeth, extending through the rushings of air. or even a fire formless, whence cometh the image of a voice. or even a flahing light, abounding, revolving, whirling forth, cryin

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

for the lvx signs [rendering for the sirp, closing for the sbrp. we realize, however, that many students have already been performing these rituals with the traditional lvx signs, and may be reluctant to switch to the portal signs. therefore we have presented the rituals in this course with the traditional lvx signs, and leave the option open for the individual to choose" excerpted from the "self-initiation into the golden dawn tradition" chic and tabatha cicero, 1998, llewellyn publications, st. paul, min. pentagrams used for the supreme banishing ritual pentagram (sbrp) banishing spirit active banishing air the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 7:55 am banishing spirit active banishing fire ba

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

for the lvx signs [rendering for the sirp, closing for the sbrp. we realize, however, that many students have already been performing these rituals with the traditional lvx signs, and may be reluctant to switch to the portal signs. therefore we have presented the rituals in this course with the traditional lvx signs, and leave the option open for the individual to choose" excerpted from the "self-initiation into the golden dawn tradition" chic and tabatha cicero, 1998, llewellyn publications, st. paul, mewa general orders 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 preface general orders and index avete fraters et sorors. the following is an index to the z.a.m. subgrade of the adeptus minor grade. the z.a.m. grade is divided into subsections and testing is required on each subs

GOLDEN DAWN RITUALS A

n dawn and the r.r. et a.c. as well as to provide an income for the g.h. chief of the order; thus allowing him to act as a full time viceroy for the order. when writing to a fellow member, please use the r.r. et a.c. letterhead. a stamp on the letterhead is not necessary. 5 regulations index and requirements for advancement from z.a.m. to th.a.m. 1. full moon rite 2. send back ritual 3. spiritual initiation body of light 4. second order eucharist 5. ritual i 6. ritual 5 7. the bornless ritual 8. bornless middle pillar 9. invocation of thoth 10. invocation of isis 11. jupiter talisman ritual 12. ritual of spiritual alchemy 13. equinox ceremony 14. requiem ceremony 15. sol talisman ritual 1. admission index (general orders [a] 2. obligation (to be committed to memory with understanding of ea

GOLDEN DAWN RITUALS F

grade in the hall of the neophyte. in addition to the cross and triangle upon the altar a rose is placed as a symbol of m, a lamp or small censer as a symbol of o a chalice to symbolize n, and bread and salt to represent types of l. the chalice filled with wine representing the element of n should be placed between the triangle and the cross as the mystical repast of the four elements of the 0=0 initiation. the adept should be dressed in the regalia of the second order. in addition to the implements that are set on the altar, there should be some incense (preferably a rose amber blend) and a second chalice of nplaced in the south and north part of the temple or working area (our rosicrucian order highly recommends the use of a pure rose incense mixed with amber. it should be about a fifty

GOLDEN DAWN RITUALS K

eight above, seven in the depth below" chief adept "associate adeptus minor, where is the vault symbolically situated" third "in the center of the earth, in the mountain of caverns, the mystic mountain of abi-agnus" chief adept "mighty adeptus major, what is this mystic mountain of abi-agnus" second adept "it is the mountain of god in the center of the universe, the sacred rosicrucian mountain of initiation" chief adept "associate adeptus minor, what is the meaning of this title, abeignus" third adept "it is abi-agnus, lamb of the father. it is by metathesis abi-genos, born of the father, bia-genos, strength of our race, and the four words make the sentence, mountain of the lamb of the father, and the strength of our race. iao. hwchy. such are the words (all salute with 5=6 signs) chief ad

GOLDEN DAWN RITUALS T

our comprehension. 1+ 9= 10 (1. even in the calls we see clearly the formular of a.r.a.i.t.a. the first call which corresponds to the divine is in actuality numbered 0 to us but (1) unto the third order. thus, sublimely, this call can only be delivered in silence by the higher genius and is implied in all the other 18 calls. this call should never be attempted unless one has gone through complete initiation into the third order. here is the list of the 30 aethyrs. one may wish to refer to them while studying the call of the 30 aethyrs. 1. lil 11. ich 21. asp 2. arn 12. loe 22. lin 3. zom 13. zim 23. tor 4. paz 14. vta 24. nia 5. lit 15. oxo 25. vti 6. maz 16. lea 26. des 7. deo 17. tan 27. zaa 8. zid 18. zen 28. bag 9. zip 19. pop 29. rii 10. zax 20. chr 30. t the concourse of forces (th

GOLDEN DAWN RITUALS T3

our comprehension. 1+ 9= 10 (1. even in the calls we see clearly the formulae of a.r.a.r.i.t.a. the first call which corresponds to the divine is in actuality numbered 0 to us but 1 unto the third order. thus, sublimely, this call can only be delivered in silence by the higher genius and is implied in all the other 18 calls. this call should never be attempted unless one has gone through complete initiation into the third order. here is the list of the 30 aethyrs. one may wish to refer to them while studying the call of the 30 aethyrs. 1. lil 11. ich 21. asp 2. arn 12. loe 22. lin 3. zom 13. zim 23. tor 4. paz 14. vta 24. nia 5. lit 15. oxo 25. vti 6. maz 16. lea 26. des 7. deo 17. tan 27. zaa 8. zid 18. zen 28. bag 9. zip 19. pop 29. rii 10. zax 20. chr 30. texriu1 the secret wisdom of th

GOLDEN DAWN RITUALS U1

because it is the only part of man which can touch the all-potent forces. behind yechidah are archangelic forces of which the yechidah is the manifestor. it is, therefore, the lower genius or viceroy of the higher genius which is beyond, an angel mighty and terrible. this great angel is the higher genius beyond which are the archangelic and the divine. recall the trapt clause of the adeptus minor initiation "i further solemnly promise and swear that with divine permission i will from this day forward apply myself unto the great work which is to purify and exalt my spiritual nature, that with divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event, i will not abuse the great power entrusted unt

GOLDEN DAWN RITUALS VENUSZAM16

me with all those powers of love, desire, passion, abundance and benignity which rise rank upon rank to the feet of the holy spirit. o ye divine powers of nogah, manifest yourselves through this intelligence, hagiel, to show forth the majesty of your realm, the love and the magnificence of your godhead, so that through this creature of talismans, i may ever pursue the great work and assist in the initiation of my fellow men. in so doing, grant that unto hagiel who shall charge and live within this talismatic bowl f desire, be given a great reward in that day when the crown of the glory of my genius shall be placed upon my head, and that his nature may become more illumined and glorified, more capable of receiving that divine influx which abides in the heart of god and of man" step 17 lift

GOLDEN DAWN RITUALS Z1

the heads and upper halves of the serpents form a, the symbol of m; while their tails enclose m, the symbol of n. the fire of life above, the waters of creation below, and the m symbol vibrating between them" 12 in addition to this, the caduceus of kerux represents the balanced forces of eternal light working invisibly in the darkness, even as the light born before the hoodwinked candidate at his initiation is symbolic of the light which guides him in the darkness of the world though he sees it not nor knows it. this caduceus is the rod of hermes, containing invisible and unsuspected forces, the rules of whose administration may be revealed through meditation. it is the outer form of the wand surmounted by the winged globe below which the twin serpents are shown, the wand of the chief adep

GOLDEN DAWN RITUALS Z2

even madness) 16 w divination a. the form of divination. b. the diviner. c. the forces acting in the divination. d. the subject of the divination. e. the preparation of all things necessary and the right understanding of the process so as to formulate a connecting link between the process employed and the macrocosm. f. the invocation of the higher; and arrangement of the scheme of divination and initiation of the forces thereof. g. the first entry into the matter. first assertion of limits and correspondences; beginning of the working. h. the actual and careful formulation of the question demanded, and consideration of all its correspondences and their classifications. i. announcement aloud that all the correspondences taken are correct and perfect. the diviner places his hand upon the in

GOLDEN DAWN RITUALS Z3

-faced demons never showing a true image unto mortal gaze. the hierophant gives a single knock to announce the just commencement of a vibration in the sphere of sensation of the candidate. he then states that he holds the dispensation from the chiefs of the second order, to affirm that the effect of the ensuing ceremony upon the candidate is only authorized by the higher powers for the purpose of initiation, which shall ultimately lead to the knowledge of his higher self. he is admitted to the grade of neophyte which has no number, concealing the commencement of all things under the similitude of no thing. the hegemon, the representative of the goddess of truth and justice, is consequently sent to superintend the preparation. this symbolises that it is the presider of equilibrium who is to

ately lead to the knowledge of his higher self. he is admitted to the grade of neophyte which has no number, concealing the commencement of all things under the similitude of no thing. the hegemon, the representative of the goddess of truth and justice, is consequently sent to superintend the preparation. this symbolises that it is the presider of equilibrium who is to administrate the process of initiation, by the commencement of the forces of equilibrium in the candidate himself, through the symbols of rectitude and self-control. however, the actual preparation of the candidate should be performed by the sentinel, the watcher without, to show that this preparation must be accomplished before the establishment of equilibrium can occur. therefore, does the hegemon superintend the preparati

n are accomplished. the proclamation is confirmed by the hierophant and the chief officers giving the three strokes, emblematic of the mystic triad, and they repeat the mystic words. the hierophant, in his final speech, seals the link first formulated between the members and the supernal triad for each one present, that it may prove to him or her a guide for the ultimate attainment of the supreme initiation. 9 the symbolism and meaning of the step, signs, grip or token and the words they have this three-fold interpretation: 1. apparent meaning. 2. spiritual or mystical reference. 3. practical application. each is therefore considered under three heads. the step 1. the foot is advanced about six inches representing the foot on the side of dsj put forward and taking a hesitating step in dark

ny as attracting the support of the light of nature acting upon natural forces. the ceremony of the equinox the whole formulae of the ceremony of the equinox is intended to create a magical link between the sun, as the light of nature, and the order. it should be celebrated within 48 hours at least of the sun s actual entry into aries or libra. the single knock given by the hierophant heralds the initiation of a fresh current. the password, as already explained, is the symbol of the connecting link of the purpose of the ceremony, and therefore, before beginning fresh operation to attract a fresh current, the kerux proclaims that the former password is abrogated. in the whole ceremony, save at the exchange of insignia, the hierophant, hiereus, hegemon, stolistes, and dadouchos remain in the

GOLDEN DAWN RITUALS ZAM10

ay "lady of darkness who dwellest in the night to which no man can approach, wherein is mystery and depth unthinkable and awful silence. i beseech thee in thy name shekinah and aima elohim, to grant thine aid unto the highest aspirations of my soul, and clothe about me with thine ineffable mystery. i implore thee to grant unto me the presence of thy archangel layqpx, the great prince of spiritual initiation through suffering and of spiritual strife against evil, to formulate about me a shroud of concealment. oh ye strong and mighty ones of the sphere of yatbc, ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of hnyb, and by the name of layqpx, your archangel. aid me with your power, in your office to place a veil between me and all things belonging to the outer an

GOLDEN DAWN RITUALS ZAM11

quickly and without hesitation so that looking, they may not see, and i may be rendered invisible from my enemies. and now i say unto ye, depart ye in peace, with the blessing of god the vast and shrouded one, and be ye very ready to come when ye are called" step 25 take the parchment out of the temple. step 26 close the vortex. step 27 perform the l.b.r.p. 11 step 28 perform the b.r.tespiritual initiation of the body of light 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 step 1 arrange the temple as in the neophyte grade. step 2 perform the opening by watchtower. step 3 (go to the east, with lotus wand held by the white band and perform the s.i.r.h. of the supernals. trace the sigils in the air as they are vibrated) say "supernal splendor which dwellest in the light to which no

of my soul in the name of the lord of the universe and in the divine name of \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. in thy holy name send forth thy archangel layqpx. oh layqpx, i invoke thee now in the name of \yhla hwhy. thou who art prince of spiritual initiation through suffering and of strife against evil. aid me, i beseech thee, to transcend the evil and obstacles of the qlippoth. for the contending forces of laymwat would have me divided within myself and against my brothers of the red rose and the cross of gold \aygwu would steal me from my true will and prevent me from attaining perfect wisdom. layrts would shroud me in confusion from my t

n the light in a mystical death, rising again in a mystical resurrection, cleansed and purified through the brilliance of the light divine thou dweller of the invisible. like our master hast thou suffered tribulation, pain, poverty, torture, and sorrows that lead unto the black cross of obligation and death. these sorrows have not been nor will be in vain, but rather the purification of spiritual initiation leading to the pure gold. in the alembic of thy heart, through the athanor of thy affliction, seek ye always the true stone of the wise" step 7 pass to the east, face your self face to face and say "peace profound my brother/sister! come with peace in your spirit. pass thou through every region of the invisible into a place wherein thy genius dwelleth, because thou cometh in peace. dwel

GOLDEN DAWN RITUALS ZAM14

eremony which i perform to thine honor, and for the assistance of those who have passed through the veil. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. o layqpx, thou prince of spiritual initiation through suffering and of strife against evil, aid me, i beseech thee to transcend the evil that is in me, so that i may be enabled to perform a higher and more divine work. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your realm, and by the name of layqpx, your archangel, aid me with your power in you

GOLDEN DAWN RITUALS ZAM16

for me with all those powers of love, wisdom, grace, abundance and benignity which rise rank upon rank to the feet of the holy spirit. o ye divine powers of dsj, manifest yourselves through this intelligence, layphy, to show forth the majesty of your realm, the love and the magnificence of your godhead, so that through this creature of talismans, i may ever pursue the great work and assist in the initiation of my fellow men. in so doing, grant that unto layphy who shall charge this talisman, be given a great reward in that day when the crown of the glory of my genius shall be placed upon my head, and that his nature may become more illumined and glorified, more capable of receiving that divine influx which abides in the heart of god and of man" step 17 lift up the talisman in the left hand

GOLDEN DAWN RITUALS ZAM18

form to thine honor, and for the assistance of (state your earthly name) who has passed through the veil. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. o layqpx, thou prince of spiritual initiation through suffering and of strife against evil, aid me, i beseech thee to transcend the evil that is in me, so that i may be enabled to perform a higher and divine work. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your realm, and by the name of layqpx, your archangel to aid me with your power in your o

GOLDEN DAWN RITUALS ZAM2

ted unto any man, unless god should favour, yea, it shall be so far from him who thinks to be a partaker of our riches against the will of god that he shall soon lose his life in seeking us, than attain happiness by finding inanalysis of the keyword r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the analysis of the keyword is first introduced to the new adeptus minor in the adeptus minor initiation. the chief adept says "the keyword is i.n.r.i. which is inscribed with its correspondences upon this complete symbol of the rose and cross which i bear upon my breast. these letters have been occasionally used as initials of the following sentences: jesus nazarenus rex judecorum, whence it symbolizes the grand word of this grade which is hwchy or the hebrew name of jesus, formed of the

GOLDEN DAWN RITUALS ZAM20

following! lotus wand! banishing sword! four elemental tools! tablet of union! four elemental watchtower tablets only after the above have been made and consecrated should this ritual be performed. all z.a.m.'s who are current hierophants of the golden dawn in the outer should place themselves on a regular schedule of performing this ritual. this allows the divine genius to lead in the process of initiation rather than the mundane ego where little, if any initiating force can be projected and maintained. g.h. frater p.c.a. 7= 4 chief adept r.r. et. a.c. items needed! four elements: wine, bread and salt, rose, fire incenser! lotus wand! fire wand! cup! air dagger! earth pantacle! sigils for: layqpx, yatbc \ylara \yhla hwhy! banishing sword! incenser! large cauldron on the altar with fire bu

ritual development. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy, by which thou dost reveal thyself as the perfection of creation, and the light of the world to come. i implore thee to grant unto me the presence of thy archangel layqpx" perform the s.i.r.h. of saturn. trace sigils as required and vibrate powerfully. say "o layqpx, thou prince of spiritual initiation through suffering and of spiritual strife against evil, aid me, i beseech thee, to conquer the evil that is in me by the binding and controlling of my mortal parts and passions. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your strength, and by the name of layqpx, your archangel, aid me with your real

GOLDEN DAWN RITUALS ZAM22

rimal sleep. and the voice of ages answered unto my soul, creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystical circumambulation take place on the pathway of darkness! step 2 take the talisman, and circumambulate one time. stop in the south and place it on the ground. bar the way with the lotus wand and the sword crossed, as kerux in 0=0 initiation. purify the talisman with n and consecrate with o. step 3 lift up with left hand, face west and say: creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west. step 4 pass to the west with talisman in left hand. partly unveil the talisman, smite it once with the sword, set it on the ground and face the talisman as the hiereus. say: thou ca

GOLDEN DAWN RITUALS ZAM24

f the cohabiting glory. and yet, amidst signs and symbols the tokens of the higher presence have never been wanting in our hearts. by the waters of babylon we have sat down and wept, but we have ever remembered zion, and that memorial is a witness testifying that we shall yet return with exultation into the house of our father. as a witness in the temple of the heart, so in the outer house of our initiation do we have ever present certain watchers from within, deputed by the second order to guard and lead the lesser mysteries of the temple of isis mighty mother and those who advance within, that they may be fitted in due course to participate in the light that is beyond it. it is in virtue of this connecting link, this bond of consanguinity, that i have assumed the things which are without

him the revealer of mysteries among you for the ensuing six months, being part of that temporal period through which we are conducted into light. very honored frater, in the presence of the children of your temple, i call upon you to make a confession" hierophant (rising "fraters et sorors of the temple of isis mighty mother, seeing that the whole intention of the lower mysteries, or of external initiation, is by the intervention of the symbol, ceremonial, and sacrament, so to lead the soul, that it may be withdrawn from the attraction of matter and delivered from the absorption therein, whereby it walks in somnambulism, knowing not whence it cometh nor whither it goeth; and seeing also, that thus withdrawn, the soul by true direction must be brought to the study of divine things, that it

, which is love expressed toward god, man and the universe; now, therefore, i confess and testify thereto, from my throne in this temple, and i promise, so far as in me lies, to lead you by the rites of this order, faithfully conserved and exhibited with becoming reverence, that through such love and such sacrifice, you may be prepared in due time for the greater mysteries, the supreme and inward initiation (sits down (installation of the lesser officers is now proceeded with. cloaks and lamens are arranged at the foot of the dais, ready for the server to hand them to the hierophant) hierophant (reads his confession "in virtue of the power to me committed, i proceed to invest my officers. let the hiereus come to the east (hiereus standing in the east, is invested with the cloak by the serv

GOLDEN DAWN RITUALS ZAM8

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

GOLDEN CHAIN AND THE LONELY ROAD

of the golden dawn international, do hearby this date_ recommend_ known as_ to membership in full standing to the second order, and to undergo the adeptus minor inititation on. 3 supreme chief_ chief adept of the temple of isis_ co-chief of the temple of isis__the golden chain and the lonely road: a typological study of initiatory transmissions within the sabbatic tradition by andrew d. chumbley initiation, the passing -on of power, the step of the mortal foot across the threshold of the gods, the hearing of the watchword, the reception of the book, the dreaming-draught sipp'd at midnight, the lonely stand in the heart of the wild..many are the ways of induction into the circle of the sabbat, many the waymarks- the moments of realisation- that lead the spirit through the winding ways of a

of power, the step of the mortal foot across the threshold of the gods, the hearing of the watchword, the reception of the book, the dreaming-draught sipp'd at midnight, the lonely stand in the heart of the wild..many are the ways of induction into the circle of the sabbat, many the waymarks- the moments of realisation- that lead the spirit through the winding ways of all ecstasy! in its essence, initiation is the entrance of an individual into a mystery and the ingress of that mystery into the individual; it is a simultaneous rarefaction and reification; a nuptial union of self and other in the mirror'd circle of gnosis. whilst the essence of the matter may be 'pointed to' by such a description, the truth of initiation is of necessity a secret that cannot be divulged; it is the grand arca

eous rarefaction and reification; a nuptial union of self and other in the mirror'd circle of gnosis. whilst the essence of the matter may be 'pointed to' by such a description, the truth of initiation is of necessity a secret that cannot be divulged; it is the grand arcanum, the mysterium that forever dwells beyond. in silence profound and deep. and yet, by considering the outward appearances of initiation, the forms which it assumes in terms of perceptible manifestation, we may enter into discussion and endeavour to arrive at a comprehension of its diverse arcana. if justice would be done to its subtleties the manifold complex of initiatory 'forms, as extant within contemporary cunning craft praxis, deserves a broad and detailed study. in the following pages an attempt will be made to ac

rceptible manifestation, we may enter into discussion and endeavour to arrive at a comprehension of its diverse arcana. if justice would be done to its subtleties the manifold complex of initiatory 'forms, as extant within contemporary cunning craft praxis, deserves a broad and detailed study. in the following pages an attempt will be made to accomplish this, to distinguish between the 'types' of initiation which may occur for a seeker upon the path of the elder craft, and furthermore to define the various strands of magical transmission which may be considered as 'lineages' or 'chains of g nosis' in and of themselves. in attempting to do this i shall admittedly be drawing directly from my own experience, specifically from that which i have gained as the present magister of the cultus sabb

and generalisations will occur and for these i offer an apology in advance. nonetheless, it is hoped that the broad schemata as given below will serve to clarify and to deepen an awareness of the matter in ways hitherto unexplored. with this intent the following article is offered as a stepping-stone to the wiser future of the way and its children. passing the fire-brand of tubalo-lucifer: ritual initiation the customary method of entrance into the sabbatic tradition is via formal ritual induction. this can take various forms, ranging from the simplest act of ritual 'authorisation' to the so-called 'grand array' of the full sabbatic ceremony. within the cultus sabbati there are various concurrent lineal streams, and it is from their example that i shall draw in the discussion below. the fo

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

may be approached, or invoked, by those who know their names and numbers.19 rosicrucian tradition speaks of cycles of 108 years (72 plus 36) according to which the secret brotherhood makes its influence felt.20 similarly the number 72 and its permutations and subdivisions are of great significance to the chinese secret societies known as triads. an ancient ritual requires that each candidate for initiation pay a fee including 360 cash for making clothes, 108 cash for the purse, 72 cash for instruction, and 36 cash for decapitating the traitorous subject. 21 the cash (the old universal brass coin of china with a square hole in the centre) is of course no longer in circulation but the numbers passed down in the ritual since times immemorial have survived. thus in modern singapore, candidate

e fee which is calculated according to their financial circumstances but which must always consist of multiples of $1.80 $3.60 $7.20 $10.80 (and thus $18 $36 $72 $108.00, or $360 $720 $1,080, and so on.22 of all the secret societies, the most mysterious and archaic by far is undoubtedly the hung league, which scholars believe to be the depository of the old religion of the chinese .23 in one hung initiation ritual the neophyte is put through a question and answer session that goes: q. what did you see on your walk? 16 ananda k. coomaraswamy and sister nivedita, myths of the hindus and buddhists, george g. harrap and company, london, 1913, p. 384. 17 hamlet s mill, p. 162. 18 rig veda, 1:164, cited in the arctic home in the vedas, p. 168. 19 frances a. yates, girodano bruno and the hermetic

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

this is the ark of the covenant of god! the officer playing the king agrees, saying, it is undoubtedly the true ark of the covenant, most excellent. the high priest opens the ark and removes a book. on reading a few passages, the high priest proclaims, this is a book of the law long lost, but now found. holiness to the lord! the king and scribe agree, and the high priest tells the candidates for initiation, you now see that the world is indebted to masonry for the preservation of this sacred volume. had it not been for the wisdom and precaution of our ancient brethren, this, the only remaining copy of the law, would have been destroyed at the destruction of jerusalem. other objects are removed: a pot of manna a relic of the mysterious food that appeared out of nowhere to feed the israelit

ntent. these cases coincide roughly with the advent of the betty and barney hill-type abduction cases. dick, philip k, author from the 1950s until his death in the early 1980s of many allegorical novels dealing with alien civilizations and states of consciousness. he eventually revealed that his novels were built upon alien transmissions and a hidden cipher. in 1974 he received a spontaneous high initiation in cosmic consciousness. at his untimely death he was working on a series of novels based on his understanding of the aliens intentions towards earth. notable works include the man in the high castle, valis and the divine invasion. the critically acclaimed science fiction film blade runner is loosely based on his novel do androids dream of electric sheep. jung, dr. carl, the famed swiss

e changed. what happened? did the expos of freemasonry by morgan, who was murdered for his trouble, and others have something to do with it? the rules were reaching public knowledge just at the time the fox sisters began to hear the spirit rappings that set in motion the spiritualist phenomena. the result was routine and widespread trance channeling supposedly in a straightforward manner, without initiation, ciphers or symbols. if a control calls itself katie king, one tends to accept the name as just that: a name, not a cipher key. but, with the decoding of liber al s cipher, this proved not to be the case. the names are meant to convey a second, more important meaning, but only for those able to decode it. one premise i must suggest is that, after the 1974 cipher discovery, the rules beg

, theodor reuss and aleister crowley all were so suspected, and blavatsky and reuss certainly interacted with revolutionary conspirators on a regular basis. the basic documents of the hermetic order of the golden dawn were written in a strange cipher that may have originated with such continental adepts. as noted earlier, all royal arch masons were taught a special cipher on the occasion of their initiation. thus, that a cipher was included in the book of the law dictated to aleister crowley by the shadowy, mysterious aiwass on april 8, 9, and 10, 1904 at cairo should come as no surprise. the cipher is repeatedly referred to in the text and is associated with the grid page in liber al. in liber xxxi (book 31, frater achad began the process of deciphering the code of al, deducing the first

ey player in the crossover from occultism to contacteeism, itself has an odd secret or two hidden in its cipher value. there were 16 members of the inner circle, all said to be discarnate human beings in touch with aliens. the words inner and circle each has a cipher value of 16 the number of members of the inner circle, or that together inner circle has a value of 176, the same as instruction or initiation, the 36 allen h. greenfield precise function of the inner circle. deciphered, the name describes the inner circle itself as an instructional, initiatory body of 16 members. another member of the inner circle is called maharaja natcha. again, both words have the same cipher value in this case 57. added together, this gives us a value of 114, which equals the name. but what name? 57= king

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ls the hebrew qabalah in scope, and provides an alternative to the more familiar system of qabalism. one of the goals of this book is to open the enochian system ta the public and to make it as available as the qabalah. although steeped in western tradition, it has not until now, ever been fully revealed. the enochian magical system appeals to the brain as well as the heart. those who desire seif-initiation or those who seek meaning in their daily life will be attracted to its study. if offers a 'new way' for those who are dissatisfied 4 with their current understanding of themselves and the world in which they live. those who seek for 'scientific answers' and rational explanations for magick will also be drawn, because such explanations are included in this system (detailed in my forthcom

e forces advance gradually into creative transformations and the renewal of form. you should study these figures carefully until you get an intuitive feel for how these different forces and energies course through the watchtowers. four major types of forces s can be found, creative, destructive, masculine and feminine. 42 watchtower pyramids and the angel sayeth: verily is the pyramid a temple of initiation. verily also is it a tomb. aleistercrowley,the vision and the voice enochian magic explains the specific procedures used to convert each watchtower square into a truncated pyramid. figure 15, appendix a, shows the results of converting the tablet of union squares finto truncated pyramids. figures 16 to 31 show the pyramids of the four watchtowers. these, or similar diagrams, can be used

, innocence. he is horus, the child. he is like the fool of the tarot. he is often shown sitting on a lotus with the first finger of his right hand resting against his closed lips in his role ofthe god of silence. hathor maternal force, protection, sustenance, fertility. hathor is the consort of horas. her name means 'house of horus' she has the form of a cow in role of the eternal mother. sothis initiation (femiriine, evolution, growth sothis is the godde ss of the dog star whose annual rise into the heavens marked 67 the advent of the nile river's inundation and thus assured another year of bounty. she is shown naked to ind cate that she holds no secrets from her followers. apis emotions, sacrifice, passion, lust, desire. apis has the form of a bula. anubis initiation (masculine, intelli

sser ones. may one be 70 allowed to come and go within the magical universe. may one's ka not stray through the cates of the tuat. the following is a translation from a vignette in the papyrus of hunefer. it can be used in watchtower squares presided over by the god anubis: may royal peace be given by os ris-khenti amenti, lord of eternity, wise one throughout all duration; and may be invoked the initiation of the company of the gods; and may be invoked anubis, the subtle dweller, the divine initiator of the temple, who allows the followers of osiris to enter finto and to come forth from the magical universe, and who rewards the lords and masters so that their light will be strengthened and nourished. 71 astrological influences astrology in education is usefui as geology is to the prospect

aleister crowley, liber os abysmi proper preparation is the basic rule for every phase of the magical arts. without this, only disaster can zoom ahead. israel regardie, the complete golden dawn system of magic, vol 5 in addition to reading and comprehending enochian magic as well as other works on magick, you would do well to assume a magical name, take a magical oath, and begin a magical diary. initiation into a magical organization is not necessary. self-initiation is just as reliable. the important thing is to malee your body of light, or your "magical personality" as real as possible. under normal circumstances a magical name and the oath will aid in this objective (an oath taken by yourself to yourself and for yourself is as binding as any other kind of oath as far as karma is concer

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

of herbs, superst. h, c. 32; but the usual witches' salve is prepared from the fat of infants killed wliile yet unbaptized' unguentum ex membris puerorum interemptorum ab eis ante baptismum' malleus malef. ii. 1, 3 (ed. 1494, 51initiation. 1071 horses that come out of the ground. older accounts have it, that the devil takes her inside his cloalc, and carries her through the air, whence she is called mantelfahre, mantelfahrerln. at the trysting-place are^many more witches, each with her demon lover; they are mostly neighbour women, often such as have long been dead, some (the superior sort) muffled and masked. but their w

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ea and his or her qualifications; and the members must also make it plain that a membership committee will pass upon the application in a formal and regular way. the said application blanks are then voted upon by the lodge or the lodge council (see constitution of the order. the applicant, elected to membership must be so notified; he shall then call upon [29] the secretary and advance the proper initiation fee and be informed of the date of initiation. entering the lodge (guardians examination) in order to enter one of our regular lodges (or chapters, each applicant for admission, claiming to be a member, must submit to an examination by the guardian at the door of the lodge. this is an ancient custom, and should be rigidly adhered to by all guardians, as a matter of form. in fact, it wil

. all that each guardian can do, and must do, is to make himself or herself feel that every fair test has been applied, when there is any doubt, and, if still doubtful, leave the matter to the master of the lodge, who will make the final test and decide. the guardian and master cannot be too exact in the questions asked, and the answers returned. in other words, the member should prove his or her initiation into the degree where admission is now sought, regardless of the possession of the password or membership card or even demit. all such tests should be given in private, where the member cannot be coached by any other person. likewise, the guardian should be sure, in testing or asking a member for the password at the temple door, that no one else hears such password given. the password s

me of demit. new dues in the lodge to which transferred, must begin at the time of admission to such lodge. responsibility for admission to lodges. the guardians as well as the masters are responsible to the order and the supreme grand lodge for the admission into any lodge of anyone who is not a properly initiated member in good standing. if a visitor wishes to attend one full degree, or take an initiation, he should secure a demit from his own lodge for the time of his visit. visitors visitors to a lodge must submit to the rules and laws of such lodge and the constitution of the order. visits to a lodge cannot extend over a period of more than three months, atter which time a visitor must be transferred to such lodge. during the time of visiting a lodge, whether in the same city or anoth

he belongs. by showing a membership card to the secretary of a lodge, indicating that the dues have been paid to one's parent lodge, one may visit any lodge without paying dues to such lodge. arrears in dues to any parent lodge, will prohibit a member from visiting a lodge. grand lodge sanctum members may visit or attend general sessions or feast ceremonies of a regular temple. they may attend an initiation or "class" of the degree they have attained in the grand lodge (or any lower degree, but may not repeat such visit more than twice in succession without becoming members of such lodge and subject to its regulations, except under special circumstances as determined by the officers of the lodge. transfers members may be transferred from one lodge to another only when the member intends or

, active membership, accompanying his petition with the necessary amount to pay delinquent dues, or that portion thereof which may be requested by the grand lodge. he shall be reinstated to good standing in the grand lodge unless his plea for reinstatement be denied by the imperator and/or the grand master. the antechamber of a temple this is the room in which the initiates are first prepared for initiation in the various degrees. on such occasions it shall be guarded by the guardian of the temple, assisted by the deputy master. in the first degree initiation, this room is in charge of the conductor of the lodge, and no one may enter it without permission of the conductor, unless so decreed by the master. the chamber of a temple this is a hidden room, wherein the first part of the first in

HAMIL THE ROSICRUCIAN SEER

giarisms, greatly revived interest in astrology, alchemy, and magical operations and was probably largely responsible for the later nineteenth-century revival of practical occultism.thetenuous rosicrucian thread and the, later, belief in a continuing rosicrucian presence in england was given a seeming veracity by the presence in england of sigismund bacstrom with his certificate attesting. to his initiation into a rosicrucian group by the comte de chazal on 12 september 1794 in mauritius. godfrey higgins'anacalypsis(1836) was claimed as a further proof of the continuing tradition. higgins stated that he had been invited to join a templar and rosicrucian order in london. higgins was a freemason and i have no doubt that what he was referring to were themasonicknights templar and rose croix d

member of the college,inabsentia,irwin. by post advanced him to the vii degree ofadeptusexemptus,the highest grade irwin could confer in his college. hockley never attended the bristol collegebutwas pressed by irwin to prepare a paper for them. he sent a copy of one of hiscrystal:experiments 'evenings with indwellersofthespirit world'.averbatimintroduaion17was rapid. within fifteen months of his initiation he became its junior warden and its master in 1867, serving for the customary twelve months. his proficiency in the ritual must have been equally rapidly attained for he was a regular attender at the emulation lodgeofimprovement and served on its committee from 1866 to 1868, ceasing to attend after he had installed his successor as masterofbritish lodge. his lodge was, and still is, one

al for calling up very dubious spirits. as hockley took down verbatim what his speculatrix reported seeing, what is remarkable is the quality and depthofinformation received. it seems unlikely that a teenage girl with, presumably, an average victorian female's education, could have invented the religious and philosophical information hockley transcribed. many seekers after arcane knowledge sought initiation into freemasonry, in the erroneous belief that knowledgeofthe rituals of freemasonry would set them on the path to discovering the key to all knowledge. surprisingly, hockley did not take this step until his fifty-fifth year, although some of his contacts, professional, spiritualist and occult, must have been14therosicrucianseerspiritualism, occultism, and their practitioners. they reve

hter, anne hyde, married the duke of york (later king james ii).13george villiers, dukeofbuckingham. royalist supporter imprisoned in the tower 1658-9.thediaiotlaryofnatiotlalbiographystates he was a 'dabbler in chemistry. 14 elias ashmole (1617-92, english antiquary, astrologer, alchem255 ist and rosicrucian. his collections formed the basis of the ashmolean museum, oxford. his diary records his initiation into freemasonry at warrington on 16 october 1646, the earliest reference so far traced to a speculative initiation in england.thecoincidence of his being a rosicrucian and a freemason gave impetus to the now discredited theory that freemasonry was born outofrosicrucianism. 15 ashmole'stheairumchemicumbritatltlicum(165i)is probably the most important collectionofalchemical tracts publis

HANDBOOK OF EGYPTIAN MYTHOLOGY

t by the two goddesses of truth; her heart is weighed against the feather of truth by horus and anubis; the result is recorded by thoth and announced to the ammut monster, the four sons of horus, and osiris (gift of martin brimmer, courtesy museum of fine arts, boston. illustration by peter manuelian used with permission) against deities, temples, or ritual purity, so spell 125 may derive from an initiation ritual for priests.59 the vignette for spell 125 supplements rather than illustrates the text. in one of the most famous of all egyptian images, the heart of the deceased person is shown being weighed against the feather that represents maat, the goddess of truth. if the heart were found to be heavy with sin, it would be devoured by a monster. in origin, this trial was just one of a ser

peech of birds and animals and seeing ra in his sun boat. the setna story seems to be a warning against trying to use such knowledge to gain earthly power rather than spiritual enlightenment. in the second story in the cycle, setna is allowed to pay a brief visit to the underworld to see osiris judging the dead. such a spirit voyage also forms part of the book of thoth, where it acts as a kind of initiation rite.106 in the demotic story, the scenario of the traditional underworld books is fictionalized into a personal journey. some of the horrors setna sees, such as souls tormented by tasks they can never complete, seem to be based on greek visions of the afterlife. in the third story, setna s son sa-osiris( son of osiris) turns out to be a reincarnation of a great magician of the past, a

yers and songs: an anthology of ancient egyptian lyric poetry, ed. susan tower hollis (atlanta, 1995, 55 79. the problem of the nature of the relationship between the one creator deity and the myriad other gods and goddesses continued to fascinate egyptian thinkers long after akhenaten s solution had been rejected. see assmann, egyptian solar religion in the new kingdom. 59. j. assmann, death and initiation in the funerary religion of ancient egypt, in j. p. allen et al, religion and philosophy in ancient egypt, yale egyptological studies 3 (new haven, 1989, 150 152. for the possible influence of egyptian concepts of divine judgment on other religions, see s. g. f. brandon, the judgement of the dead: an historical and comparative study of the idea of post-mortem judgement in the major reli

this suggests that the egyptians were not prone to confuse historical and mythical characters. 105. for a summary of this important text, see r. jasnow and k. t. zauzich, a book of thoth? in eyre, proceedings of the seventh international congress of egyptologists, 607 618. it has no connection with aleister crowley s the book of thoth, which is about tarot cards. introduction 55 106. such magical initiation rites are described in how to become a magician: the rites of initiation, in f. graf, magic in the ancient world (cambridge, ma, and london, 1997, 89 117. for translations of the setna stories, see setna cycle in appendix: primary sources. 107. one of the four papyri also contains the most complete version of the demotic eye of the sun myth. the largest collection of spells is in the lo

HEKAS

own position in the craft- at the time of writing this article and for the past few years i have been serving as the magister of the cultus sabbati; having received the formal passing-on of the power from two lineages of the sabbatic tradition, both of which pre-date those modern revivalist forms of witchcraft, which have become generically, nominalised as "wicca. both of my informing catenae of initiation are currently focused in essex, although the members of various cells and the resources drawn upon by them are scattered throughout a much wider area with the consequence that the zones of governance served by the cult constitute a web unsuited to definition by temporal measures. the cultus sabbati is a present recension of the craft tradition constituted by various cells, each of which

HELENA BLAVATSKY NIGHTMARE TALES

could not get. it remains in the possession of avery limited number of the highest initiates of lao-tze, the great majority of the yamabooshis themselvesbeing ignorant how to obtain such mastery over the dangerous elemental. one who would reach such powerof control would have to become entirely identified with the yamabooshis, to accept their views and beliefs,and to attain the highest degree of initiation. very naturally, i was found unfit to join the fraternity, owing tomany insurmountable reasons besides my congenital and ineradicable scepticism, though i tried hard tobelieve. thus, partially relieved of my affliction and taught how to conjure the unwelcome visions away, istill remained, and do remain to this day, helpless to prevent their forced appearance before me now and then. it w

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ppeal to the poor and the disinherited made by the "man of sorrows" who hath not where to lay his head. the teachings of both are boundless love for humanity, charity, forgiveness of injury, forgetfulness of self, and pity for the deluded masses; both show the same contempt for riches, and make no difference between meum and tuum. their desire was, without revealing to all the sacred mysteries of initiation, to give the ignorant and the misled, whose burden in life was too heavy for them, hope enough and an inkling into the truth sufficient to support them in their heaviest hours. but the object of both reformers was frustrated, owing to excess of zeal of their later followers. the words of the masters having been misunderstood and misinterpreted, behold the consequences! q. but surely bud

h" of the shedding of blood and animal sacrifice, had to be relegated to a secondary place and replaced by the merciful "father in secret" the latter had to be shown, not as an extra-cosmic god, but as a divine savior of the man of flesh, enshrined in his own heart and soul, in page 41 the key to theosophy- hp blavatsky.txt the poor as in the rich. no more here than in india, could the secrets of initiation be divulged, lest by giving that which is holy to the dogs, and casting pearls before swine, both the revealer and the things revealed should be trodden under foot. thus, the reticence of both buddha and jesus-whether the latter lived out the historic period allotted to him or not, and who equally abstained from revealing plainly the mysteries of life and death-led in the one case to th

e moon or region of persephone. here you have our doctrine, which shows man a septenary during life; a quintile just after death, in kamaloka; and a threefold ego, spirit-soul, and consciousness in devachan. this separation, first in "the meadows of hades" as plutarch calls the kamaloka, then in devachan, was part and parcel of the performances during the sacred mysteries, when the candidates for initiation enacted the whole drama of death, and the resurrection as a glorified spirit, by which name we mean consciousness. this is what plutarch means when he says: and as with the one, the terrestrial, so with the other celestial hermes doth dwell. this suddenly and with violence plucks the soul from the body; but prospina mildly and in a long time disjoins the understanding from the soul (pro

he cabala adam kadmon is the manifested logos corresponding to our third logos, the unmanifested being the first paradigmic ideal man, and symbolizing the universe in abscondito, or in its "privation" in the aristotelian sense. the first logos is "the light of the world" the second, and the third, its gradually deepening shadows. adept (lat. adeptus) in occultism, one who has reached the stage of initiation and become a master in the science of esoteric philosophy. aether (gr) with the ancients, the divine luminiferous substance which pervades the whole universe; the "garment" of the supreme deity, zeus, or jupiter. with the moderns, ether, for the meaning of which, in physics and chemistry, see webster's dictionary, or some other. in esotericism, aether is the third principle of the kosmi

only fruit and herbs, drank no wine, wore vestments made only of plant fibers, walked barefooted and let his hair grow to the full length, as all the initiates have done before and after him. he was initiated by the priests of the temple of aesculapius (asclepios) at aegae, and learnt many of the "miracles" for healing the sick wrought by the god of medicine. having prepared himself for a higher initiation by a silence of five years, and by travel-visiting antioch, ephesus, and pamphylia and other parts-he repaired via babylon to india, alone, all his disciples having abandoned him as they feared to go to the "land of enchantments" a casual disciple, damis, whom he met on his way, accompanied him, however, on his travels. at babylon he got initiated by the chaldeans and magi, according to

HINE PHIL ASPECTS OF EVOCATION

myths are concerned with this descent into chaos- the confrontation with death, the demon feast, trial by fire, communion with the dead- and the subsequent return- the realisation of power, and the subsequent return to human affairs as an initiate. the core elements in this process can be summarised as follows: phase of departure: summons to depart, seperation from mundane life, descent. phase of initiation: ordeals, the labyrinth, womb, whales. belly, guides and allies. illumination/transformation phase of return: rebirth, return to world. mastery awareness of this process is a central theme of the contemporary approach to development which has come to be known as chaos magick, an approach which focuses on the examination and removal of belief structures, the cultural conditioning which d

HOMSI

astral' initiations and ridiculously overpriced correspondence courses? the hermetic order of the morning star presently doing business as the esoteric order of the golden dawn, originally known as the eternal golden dawn (then the hermetic order of the golden dawn international, has for years been milking vast sums of money from innocent individuals from remote areas who were seeking traditional initiation in the golden dawn. what many of these individuals actually received (some of whom ended up paying thousands of dollars over the years) was frequently little more than non-traditional and highly questionable 'astral' initiations, together with continuing lessons in a correspondence course consisting almost exclusively of pre-published golden dawn materials available elsewhere for a mere

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ts, may have reeked of the stuff. private i brought bronchitis home with me from london and have only had energy enough to get through what was absolutely required of me. as to alchemical books the e are plenty of them but all written with a view of conceahng rather than revealing. there do exist mss in which it is more plainly revealed, but by no means clear to those who have not s me k nd of an initiation. it is a tremendous study to enter upon, involving not only labour in reading first, but also the chemical part requires a laboratory, and a laborious and dangerous proces to go through. from this labour i have always s runk. it re ulres the whole man's undivided attention, and having a profession, i cannot enter upon the practical part without interruption. i do not recollect what book

thealchemist of the golden dawn may not do you a positive good, but even a negative good is of advantage as a mental discipline. ripley's being written, during monkish times, as, like so many others, never intended to be understood by any but initiates, and was a kind of advertisement that those who saw his ms, preceiving their utter inability to understand it, might apply to the monasteries for initiation. at the same time, the whole of alchemy is there. the same remarks apply to raymond lully. very much has been made of the fact of the existence of certain rose nobles which he made for one of [our] edwards. i have seen one. it is said that they have been assayed, and that modern science proved them not to be gold, but a metal so like it, as to pass for it in those days of ignorance. sti

rather more details as to the horus exploits at the cape, and her giving herself out as having been taught by the mahatmas. this reflects on the t[heosophical] s[ociety, and, i should suppose, the b.b. will i i.e, for copies of g.d. manuscripts. 100 thealchemist of the golden dawn not fail to make use of this exposure against both the t.s. and the g.d. it would seem as ifthe hori had bought their initiation for the express purpoose of misusing the information given them. the more i study the system, the more truth and beauty i see' in it, and it is very lamentable the g.d. should have come to an end, which, virtually, it has done by this dismal exposure. i have not had a touch of bronchitis since i have been here. the air is dry and it is a very nice bit of country. i should not like to as

INDUCTION CHARM AND THE INITIATION

think they have explained to themselves. they know witchcraft works, but how much untapped power there is in the human mind, and where it comes from, may be things beyond explanation in terms of mere supernormal energy forces. the mysteries of the mind are as vast and unknown as the farthest star in the darkest skies. and it is only recently that man has learned to fhethe induction charm and the initiation (initiation stream i) copyright 2005 by robin artisson from the witching way of the hollow hill this initiation is the key to gaining the bond between the powers and the witch who wishes to access the workings described in this book on a deeper level. this is the pact you must take with the old powers, from the master-spirits, all the way to the powers of the land, and even the spiritua

s for you. you should have performed the rite of arriving, given later, if you can. there should really be no if you can- effort is always rewarded. open yourself, go simply; be aware, be clear. the fire of love that burns in your heart for the old ways and the land and the old powers is what draws you to this pact. you begin by making a compass round, as well and as perfectly as you can- for the initiation, it should, if possible, have at least one implement to each direction. you then invoke the witch-mother and witch- father, and, before you make the oath, you strip bare and put on new clothes. the old clothes should be clothes that you have worn often, which you will never wear again- they must be burned later. after you have changed, you pierce one of the fingers of your left hand, le

th may be their will. you agree beforehand that you will willingly join your power to their will, whatever it may be. your further ask them to speak to me in vision, do not abandon me to the grave, nor hand me over to hard fate utterly, nor those whom my love protects. this is important, for dreams of them, and dreams from them, will usually start in the nights following a successful and accepted initiation rite. but you go furtherconsidering wisdom and truth are the only salvation worth seeking, you ask your new patrons to never abandon you to the grave- meaning that you will rely on them to see to it that you have found the wisdom you need before you go below the earth, to death. if they should require your death for some reason, you trust that they will not abandon you to hard fate utte

INITIATION INTO HERMETICS

iduality or a whole nation in order to reach their selfish aims by, lies and fraud. the true magician will always despise such practices. in reality, magic is a sacred science, it is, in the very true sense the sum of all knowledge because it teaches how to know and utilize the sovereign rules. there is no difference between magic and mystic or any other conception of the name. wherever authentic initiation is at stake, one has to proceed on the same basis, according to the same rules, irrespective of the name given by this or that creed. considering the universal polarity rules of good and evil, active and passive, light and shadow, each science can serve good as well as bad purposes. let us take the example of a knife, an object that virtually ought to be used for cutting bread only, whi

s take the example of a knife, an object that virtually ought to be used for cutting bread only, which, however, can become a dangerous weapon in the hands of a murderer. all depends on the character of the individual. this principle goes just as well for all the spheres of the occult sciences. in my book i have chosen the term of magician for all of my disciples, it being a symbol of the deepest initiation and the highest wisdom. many of the readers will know, of course, that the word tarot does not mean a game of cards, serving mantical purposes, but a symbolic book of initiation which contains the greatest secrets in a symbolic form. the first tablet of this book introduces the magician representing him as the master of the elements and offering the key to the first arcanum, the secret

rving mantical purposes, but a symbolic book of initiation which contains the greatest secrets in a symbolic form. the first tablet of this book introduces the magician representing him as the master of the elements and offering the key to the first arcanum, the secret of the ineffable name of tetragrammaton, the quabbalistic yod-he-vau-he. here we will, therefore, find the gate to the magician s initiation. the reader will easily realize, how significant and how manifold the application of this tablet is. not one of the books published up to date does describe the true sense of the first tarot card so distinctly as i have done in my book. it is let it be noted born from the own practice and destined for the practical use of a lot of other people, and all my disciples have found it to be t

yhvh (yahveh) or jehova as it later became when the vowels of another word were combined with the consonants of yhvh. but i would never dare to say that my book describes or deals with all the magic or mystic problems. if anyone should like to write all about this sublime wisdom, he ought to fill folio volumes. it can, however, be affirmed positively that this work is indeed the gate to the true initiation, the first key to using the universal rules. i am not going to deny the fact of fragments being able to be found in many an author s publications, but not in a single book will the reader find so exact a description of the first tarot card. i have taken pains to be as plain as possible in the course of the lectures to make the sublime truth accessible to everybody, although it has been

- 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, consequently the big and the small world have been achieved by the effect of the elements. for this reason, right from the beginnin

INTERVIEW WITH ANDREW CHUMBLEY

alike to both hurt and heal, cure and curse; it denotes the razor- like wisdom that arises from and transcends the conjunction of contraries. more specifically, the via tortuosa relates to a cycle of mystery-rites which may be regarded as initiations into the way of the draconist into the path of the great dragon azhdeha. in essence, the crooked path teachings intend a direct means of autonomous initiation into the knowledge of the magical quintessence. mh: what exactly does the cultus sabbati represent in its outer and public form? ac: cultus sabbati very literally re-presents the sabbatic craft tradition; as a term in the outer it reorientates the actualities and inner dimensions of the tradition via public texts and images books, articles, and artistic forms. in this sense it may best

ies in the consolidation of the tradition and the respectful communion between kindred souls of the arte magical. indeed, it is important for one to recognise that magical books and images can if presented appropriately work to quicken the vital seeds of initiatic awakening in fellow practitioners, whether solitary or covine in orientation, often opening avenues of direct spirit-contact and self- initiation. i consider that magical books and artefacts operate as entities in their own right, that they are familiar spirits and daimons who may serve, test, bring individuals together, birth new realisations, reveal dreams, function as omens; they can open a path of aspiration or close it forever. speaking for myself, books like azoetia are mystical love-letters to strangers whom i would not ot

me, but during the late 19th century and throughout the 20th century became fully self-conscious. when mythic imagery and direct magical experiences of spirit- flight, faerie convocations, and such like conjoin, the language of sabbatic symbology is actually a very natural vehicle to employ. it is useful at this point to emphasise that traditional craft as a whole embraces many diverse streams of initiation, ritual, custom and spirit-allegiance. i know of at least seven lineages in britain and am quite sure there are many others each with its own character and spiritual individuality. this being said sabbatic craft, as a unifying term denoting a tradition, relates solely to the specific lineages convergent and operative in the cultus sabbati as an initiatic body. however, one can also spea

as the sole authority in the cultus as it is outwardly perceived. i hope that in forthcoming years, as we publish more and more works by other sabbatic initiates, our readership will begin to comprehend that the cultus has several visionary perspectives and that each has an importance in its own right as well as in the context of the tradition as a whole. mh: do you recognise the concept of self- initiation or self-dedication as a legitimate act or process for those who cannot or do not want to work within a coven structure and wish to follow the path of a solitary practitioner? ac: yes, i do, but i prefer to use the term solitary initiation. i think self- initiation is something of a misnomer; initiation is always a matter of relation and transformation, whether that be between prentice a

solitary initiation. i think self- initiation is something of a misnomer; initiation is always a matter of relation and transformation, whether that be between prentice and master or aspirant and deity. one initiates the other and the relations between both are transformed to a new status, usually through the transmission of new kinds of knowledge to the initiand. in the sabbatic craft, solitary initiation or the lonely road is recognised as a vital aspect of every practitioner s path and the understanding of solitude is subject to many levels of interpretation. autonomy is the key virtue, irrespective of whether one practices in human convocation or alone in the ever-present company of spirits. as regards the rituals of solitary initiation, i am aware of seven major forms of induction, t

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

d trust to have secret things revealed to them in a later life. it is for those who would seek after the hidden things now. it is not for those who would come forth by daylight to see what is revealed by the light of another, but for those who would come forth by night and see by their own light. an excerpt from chapter one: the nature and goals of the left hand path sovereignty and the stages of initiation the left hand path is a quest for sovereignty. it seeks four types of rulership: l rulership of the inner world l rulership of the outer world l royal power in the outer world l royal power in the inner world there are two types of rulership beyond this, which are docetic rulership and formatory rulership, both of which are beyond the scope of this book. these types of rulership may be

sacrifice now for gain later. knowing what we like is a tougher question than most people realize. our likes have been prepackaged and sold to us for many years. we are taught to feel anxiety if our likes are different from those of our neighbors. discovering what one likes, standing up for one's right to like it, and pursuing that desire is among the most sacred of tasks in this second phase of initiation. deciding what is good for us is likewise a tough question. simple hedonist models had a certain heyday in the 1960s america, with consequent burn-out and health failures in the 1990s. the discovery of what pleasurable practices are likewise stimulating in ways to promote health, joy, and the acquisition of good memories is a personal art, that must be relearned throughout life. this fi

her employees cope with changing working conditions, and so forth. everything that happens around them becomes an opportunity for those who would be better to get better. while this great benefit is being visited upon others, the initiate in merely considering what to do or say to his friends, followers, or fellow travelers is refining his or her own thoughts and moods. by initiating others, self initiation is furthered- both by articulation and seeing whether or not one's theories work in the world. the magical name for this state is the practice of alchemy. royal power in the inner world consider what sort of things have been obtained by this point. by now the initiate has gained control of his or her environment. they can place themselves in such situations as lead to a productive order

fear of violence, fear of abandonment, and so forth, the inward-directed fears remain. the inward-directed fears are 1. fear of the unknown impulse (or the imp of the perverse, 2. fear of the future, 3. fear of wasted time, and 4. fear of the unverifiable. each of these fears stops action, sours life, and limits one's sovereignty. let us identify each in turn, and explain how the fourth phase of initiation gives opportunity to overcome these fears. fear of the unknown impulse how many times has your life taken a certain turn, based on no clear reason? you decided to go into a store on an impulse, and met your spouse. you decided to pick up a slip of paper off the floor, and found your college major. you disagreed with a family member over the thanksgiving day menu, and wound up with a fig

with their inner strengths can learn to act in such a manner that will make them feel good about their choices. this simple sounding state is one of the most difficult to accomplish, but when it comes a certain power- a certain confidence- flows from the initiate that causes all around them to follow him or her. fear of wasted time by the time in our lives that we have reached the fourth phase of initiation, we are already experiencing the dimming of youth. we have begun to hear death's snigger rather plainly, and we are apt to be caught into the fear of wasted time. do i spend my time learning the runes, starting a new business, solving my family dilemmas? the experiences of the three types of sovereignty gained so far must be used now to learn the life lesson, that if you continue to act

ISIS UNVEILED

al, spiritual sun, the su heme deity. arrived at this region every soul becomes purified of its sins, and unites itself forever with its spirit, having previously suffered throughout all the lower spheres. 2. by placing the sphere of visible fire in the middle of the universe, he simply taught the heliocentric system which appertained to the iv^stmes, and was imparted only in the higher degree of initiation. john ^ves to his word a purely kabalistic significance, which no 'fathers' except those who had belonged to the neo-platonic school, were able to comprehend. origen understood it well, having been a pupil of ammonious saccos; therefore we see him bravely denying the perpetuity of hell-torments. he maintains that not only men, but even deinls (by which term he meant disembodied human si

ere, not even in the ghetto. the 'chair of peter' therefore, is tacred rather than apostolical. its sanctity proceeded, however, from the esoteric rdigiod c^ the former times of rome. the hierophant of the mysteries probably oc- cupied it on the day of initiations, when exhibiting to the candidates the petroma (atone tablet containing the last revelation made by the hioiqihsnt to the neophyte for initiation" digitizecoy google 26 isis vnvbilbd that were on the other side ot the flood, or the gods of the amorites, in whose land ye dwell'"hie science of religion" wrote max mutler in 1860t "is only just beginning. during the last fifty years the authentic docu- roents of the most important religions in the world ktat been recovered in a nu t unexpected and almoat miraeulotu manner* we have no

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

our own age, is used by the hindq fakirs and initiated br&hmanas in their magical evocations* it has been from time immemorial and still is employed by the initiates of all countries; and the tibetan lamas claim that it is in this tongue that appear the mysterious characters on the leaves and bark of the sacred kounboum. jacouiot, who took such pains to penetrate the mysteries of the brahmanical initiation, in translating and commenting upon tbe agru- shada-parikshai confesses the following" it is pretended also, without our being able to verify the assertion, that tbe magical evocations were pronounced in a particular language, and that it was forbidden, under pain of death, to translate them into vulgar dialects. the rare expressions that we have been able to catch like l'rhom, h'kom, t

in a mystery, secret which none of the arehone of thia world knotoeth" what else can the apostle mean by these unequivocal words, but that be himself, as belonging to the mgatae (initiated, spoke of things shown and explained only in the mysteries? the "divine wisdom in a mystery which none of the archona of this world knoweth" has evidently some direct reference to the basueua of the eleusinian initiation, who did know. the basheua belonged to the staff of the great hierophant, and was an arckon of athens; and as such was one of the chief mytiae belonging to the interior mysteries, to which a very select and small number obtained an entrance' the magistrates supervising the eleu- siniana were called archons. another proof that paul belonged to the circle of the 'initiates' lies in the fo

JASMUHEEN THE FOOD OF GODS

nd proof of the innate intelligence that we possess that allows us to learn and grow. divine nutrition: the madonna frequency& the food of gods with jasmuheen 38 one of the joys of life is that we do all learn and that we can refine things and we can make them better. the fact that there have been problems for some people, due to lack of preparation and other reasons, when they have attempted the initiation i discussed in book 1, has led me to search for a simpler, less challenging program for people to undergo to ensure their success in accessing the divine nutrition field. before we move on to look at the different forms of nourishment that we have available to us, i would like to clarify the difference between the living on light and divine nutrition: food of gods reality. this can best

levision interviews and documentaries, it s great to have completed my assignment in this field and to have gone into semi retirement re the global mainstream press. in late 1999, i made the decision to no longer do any print media and to only do live radio and tv, as i was disappointed with the media circus that was made around something that had occurred as the result of a very sacred spiritual initiation. i was also tired of the miseducation and blatant misrepresentation that often occurs within the mainstream press. the final straw came after i had spent two hours with an intelligent reporter, obligingly providing in-depth credible research and painstakingly ensuring all angles were responsibly covered, only to find her article full of factual errors. over 20 to be exact. i remember th

ed in the book pranic nourishment. nutrition for the new millennium. living on light before we go on to look at other indepth issues that we have discovered over the last decade. firstly i would like to clarify the difference between the 21 day process outlined in my book pranic nourishment and what we are recommending in this new book the food of gods. the 21 day process is a wonderful spiritual initiation that allows many who are in the right frequency to move into level 3 nutrition of the divine nutrition program, however it will not guarantee this for all as again, success is determined by our personal frequency only. hence the food of gods offers wonderful tools to slowly tune ourselves into successful level 3 nutrition by working with our personal frequency field. excerpt from pranic

e package and our life is a print-out of the two. if we do not like life or any aspect of it, then we can rewrite the software program of our beliefs. quality thinking brings quality life, limitless thinking brings limitless life. regarding the question on fat pranic nourishers, there are people who have begun this journey with an intention to lose weight. as this (the 21 day process) is a sacred initiation for the spiritual warrior, they have not been able to maintain the program and have subsequently gone back to eating. one s intention must be pure. please note that regardless divine nutrition: the madonna frequency& the food of gods with jasmuheen 158 as to whether one returns to eating, success is achieved in that a new pattern of knowing has been laid down into the cells. cellular me

an to study chi. 1971. discovered the languages of light. 1974. initiated into ancient vedic meditation and eastern philosophy. 1974. began periodic fasting. 1974. discovered telepathic abilities. 1975- 1992. raised children, studied and applied metaphysics, had various careers. 1992. retired from corporate world to pursue metaphysical life. 1992. met the masters of alchemy. 1993. underwent prana initiation and began to live on light. 1994. began 7 year research project on divine nutrition and pranic nourishment. 1994. began global service agenda with the ascended masters. 1994. received the first of 5 volumes of channeled messages from the ascended masters. 1994. wrote in resonance. 1994. founded the self empowerment academy in australia. 1994. began to hold classes in metaphysics and sel

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

occult trial baptism by water, in the sinister or left-handed sense, applied to those suspected of witchcraft. the other (more perfect and more perfecting) baptism is by symbolical fire. both rites were in use among the egyptians (refer to mystic heraldic formul elsewhere in our book) the three ordeals (or sacraments) of the ancient mysteries were by water, air, and fire. thus, also, the egyptian initiation: cave, cloud, fire. so, too, the masonic initiations. with these meanings, royal coffins and investitures are always red (mars, as meaning royalty active; or imperial purple (jupiter, or perhaps mercurius thoth, taut, tat, as royalty passive, or implying the lord of regions. according to the cabalistic view, jacob s ladder, which was disclosed to him in a vision, is a metaphorical repre

ciety, under the title, apologia compendiaria, praternitatem de rosea-cruce, suspitionis et infamies maculis aspersam abluens, published in 1616 at frankfort. since this time, there has been no authentic account of the rosicrucians. we are now the first translators of robert fludd. amongst an innumerable multitude of images and symbolical figures, with which the walls i.e, those of the caverns of initiation at salsette are covered, the linga or phallus was everywhere conspicuous, often alone, sometimes united with the petal and calyx of the lotus, the point within the circle, and the intersection of two equilateral triangles (dr. oliver, history of initiation. see also maurice on the indian initiations) the linga, or pillar, or stone of memorial, in its material form, is the perpetuation o

ip of the dragon or snake, prevails, in its innumerable contradictory and effective disguises, over the whole world. how like are the noises and explosions of crackers &c, to the tumult of the festivals of dionusus or dionysius, to the riot or rout of the corybantes amongst the greeks, to the outcry and wild music of the priests of the salii, and, in modern times, to the noises said to be made at initiation by the freemasons, whose myths are claimed to be those (or imitative of those) of the whole world, whose mysteries are said to come from that first time, deep-buried in the blind, unconscious succession of the centuries! in the royal-arch order of the masons, as some have said, at an initiation, the u companions fire pistols, clash swords, overturn chairs, and roll cannon-balls about. t

ifferent languages, and which supplies the central idea of this sacrificial rite the spoil or refuse of which (absurd and unpleasant as it may seem) is borne aloft at once as a trophy and as the cap of liberty. the phrygian cap. 255 it is now a magic sign, and becomes a talisman of supposedly inexpressible power from what particular dark reason it would be difficult to say. the whole is a sign of initiation, and of baptism of a peculiar kind. the phrygian cap, ever after this first inauguration, has stood as the sign of the enlightened. the heroic figures in most gnostic gems, which we give in our illustrations, have caps of this kind. the sacrificer in the sculptured group of the mithraic sacrifice, among the marbles in the british museum, has a phrygian cap on his head, whilst in the act

d its contents. 351 are made of meat and wine, which are then distributed amongst the assistants. here follows the chanting of the muntrus, and sacred texts, and the performance of the mudra, or gesticulations with the fingers. the whole service terminates with orgies amongst the votaries of a very licentious description. this ceremony is entitled the sri chakra, or purnabisheka, the ring or full initiation. this method of adoring the sacti is unquestionably acknowledged by the texts regarded by the vanis as authorities for the excesses practised. wilson, on hin. sects, vol. xvii, as. res. ward, on the vaisnavas, p. 309. in gregory's works( gregory's notes and observations upon several difficult passages in scripture vol. 1. 4to. london, 1684) is to be found a significant comment noah pray

KNOWLEDGE LECTURE ONE

on to the ritual there is a much employed ritual which utilizes the symbol of the pentagram as a general means to banish and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. however, it should not simply be regarded as a mere device to invoke or banish, for it is really the stone of the wise and incorporates within its structure a high magical formula of self-initiation. it is, to all intents and purposes, a ritual of self-initiation. this ritual is given to the neophyte of the order as a means for him/her to come into contact with the invisible forces of nature and to learn how to direct those elementary forces. the qabalistic cross and lesser ritual of the pentagram 1. touching the forehead, say ateh (thou art) 2. touching the breast, say malkuth (th

le that on the left is "possessor of strength, binding the male and female animals" the 42 judges of the dead are represented as seated in a long row, and each of them has to be named, and the sin over which he presided has been denied. this chapter describes the introduction of the initiate into the hall of truth by anubis, who, having questioned the aspirant, receives from him an account of his initiation, and is satisfied by his right to enter. he states that he has been taken into the ante-chamber of the temple and there stripped and blind-folded, he had to grope for the entrance of the hall, and having found it he was reclothed and anointed in the presence of the initiated. he is then asked for the pass-words and demands that his soul should be weighed in the great balance of the hall

L 001

of pan. 16. let the magus then contemplate each in turn, raising it to the ultimate power of infinity. wherein sorrow is joy, and change is stability, and selflessness is self. for the interplay of the parts hath no action upon the whole. and this contemplation shall be performed not by simple meditation--how much less then by reason- but by the method which shall have been given unto him in his initiation to the grade. 17. following which method, it shall be easy for him to combine that trinity from its elements, and further to combine sat-chit-ananda, and light, love, life, three by three into nine that are one, in which meditation success shall be that which was first adumbrated to him in the grade of practicus (which reflecteth mercury into the lowest world) in liber xxvii "here is no

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

r craft, and thereby increases their veneration and love for it, cannot be unworthy or absurd. any student who wishes to know more of this fascinating subject may be referred to a little book entitled clairvoyance, which i wrote some years ago. i should like strongly to recommend for the perusal of my brn. of the craft two books by wor. bro. w. l. wilmhurst- the meaning of masonry and the masonic initiation; i have myself read them with great delight and profit, and have gathered many gems from their pages [note: while this paragraph is missing in first edition, in second edition it is indicated as part of first edition] i desire to offer my heartiest thanks to the rev. herbrand williams, m.c, b.a, for his kindness in placing at my disposal his vast stores of masonic erudition, and for man

mosaic pavement. the indented border. the blazing star. the furniture. the movable jewels. the immovable jewels. chapter iv preliminary ceremonies the co-masonic ritual. the procession. the apron. the ceremony of censing. lighting the candles. chapter v the opening of the lodge the brethren assist. tyling the lodge. the e.a. s. n. the officers. the duties. the opening. the e.a. k c s. chapter vi initiation the candidate. divisions of the ceremony. preparation of the candidate. the inner preparation. the three symbolical journeys. the o c. the e c. i l c s. the s c and p c examination and investiture. the working tools. egyptian interpretation of the working tools (second edition: the working tools, and the egyptian interpretation of them. chapter vii the second degree the questions. the p

mony of the holy angels. the lodge and officers. the triangle of adepts. the arrival of the angels. the building of the temple of the angels. the ceremony in the temple. the effect of the festival. chapter xi (chapter x in first edition) closing the lodge the greetings. preparation for closing. the closing. plates 0. the masonic temple (coloured) i. an egyptian apron (coloured) ii (a) an egyptian initiation (b) osiris on the square iii. the plan of the lodge iv. the three columns (a) doric (b) ionic (c) corinthian v. ruins of a greek temple vi. a pillar of the porchway vii. the chapiter viii. the arrow of ra (coloured) ix. the chakras x. the second portal xi. the temple of the angels (coloured) chapter i introductory personal experience 1. the origins of freemasonry are lost in the mists o

four winds of heaven. 12. there is in the temple of khnumu in the island of elephantine, just off assouan, a bas-relief which shows us two figures, one of the pharaoh and the other of a priest wearing the ibis head-dress of thoth, standing in an attitude strongly suggestive of the f c p c of f c, though not exactly agreeing with our present practice (see plate ii a) it is intended to represent an initiation, and the word given is gmaat-heru, h which means gtrue of voice h or gone whose voice must be obeyed h(*churchward, the arcana of freemasonry, p. 49) i have also seen a painting in which four attendants are depicted saluting a pharaoh with the p c s c of an i.m, and the s c of s c is often to be found on the monuments, and is characteristic of horus. the gavel was then made of stone, an

teacher still lives, and his present body has no appearance of great age. i myself met him physically in rome in 1901, and had a long conversation with him. 32. in co-masonry we refer to him as the head of all true freemasons throughout the world (abbreviated as the h.o.a.t.f) and in some of our lodges his portrait is placed in the east, above the chair of the r.w.m, and just beneath the star of initiation; others place it in the north, above an empty chair. upon his recognition and assent as head of the seventh ray the validity of all rites and degrees depends. he often selects pupils from among the brn. of the masonic order, and prepares those who have fitted themselves in the lower mysteries of masonry for the true mysteries of the great white lodge, of which our masonic initiations, s

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ystery language. the duality of each degree. the inner mysteries of isis. the mysteries of serapis. the inner degree of serapis the mysteries of osiris. the legend of osiris. the meaning of the story. the inner mysteries of osiris. the office of master. the higher black masonry in the mysteries. white masonry in the mysteries. the stages of the occult path. the first three initiations. the fourth initiation. the fifth initiation and beyond. chapter iii the cretan mysteries the unity of the mysteries. life in ancient crete. the cretan race. recent discoveries in crete. worship in crete. the throne room. the three columns. models of shrines. the altar objects. various symbols. the statuettes. chapter iv the jewish mysteries the jewish line of descent. the jewish migrations. the prophets. the

ithout the practice of morality and the living of the ethical life no true spiritual progress is possible. 35. the ceremonies of freemasonry (those at least of its higher degrees) are dramatizations, as it were, of sections of the invisible worlds, through which the candidate must pass after death in the ordinary course of nature- which also he must enter in full consciousness during the rites of initiation into those true mysteries of which masonry is a reflection. each degree relates to a different plane of nature, or to an aspect of a plane, and possesses layer after layer of meaning applicable to the consciousness of t.g.a.o.t.u, the constitution of the universe, and the principles in man, according to the occult law formulated by hermes trismegistus and adopted by rosicrucians, alchem

layer after layer of meaning applicable to the consciousness of t.g.a.o.t.u, the constitution of the universe, and the principles in man, according to the occult law formulated by hermes trismegistus and adopted by rosicrucians, alchemists and students of the kabbala in later ages: as above, so below. the masonic rites are thus rites of the probationary path, intended to be a preparation for true initiation, to be a school for training the brn. for the far greater knowledge of the path proper. 36. the sacramental power 37. to the occult student masonry has also another aspect, of the greatest importance, concerning which i have written in the hidden life in freemasonry it is not only a wonderful and intricate system of occult symbols enshrining the secrets of the invisible worlds; it has a

at temple with the enormous power called down at the consecration of the sacred elements. a somewhat similar result is achieved during the ceremonies performed by the masonic lodge, although the plan is not exactly the same, being indeed far older; and each of our rituals, when properly carried out, likewise builds a temple in the inner worlds, through which the spiritual power called down at the initiation of the candidate is stored and radiated. thus masonry is seen, in the sacramental sense as well as the mystical, to be an art of building spiritualized, and every masonic lodge ought to be a channel of no mean order for the shedding of spiritual blessing over the district in which it labours. 39. sometimes orders and rites which were once channels of great force have admitted, as the ye

cally everyone knew that they were largely concerned with the life after death and the preparation for it. this teaching was, however, given to the initiates of the mysteries under solemn and binding pledges of secrecy; and the results of certain lines of action in the world after death were shown in elaborate detail. the essential outline of this secret instruction was embodied in the rituals of initiation, passing, and raising, and it is these rituals which have in part descended to us in the ceremonies of freemasonry, which are still protected by oaths of secrecy as in the old days. 103. every great nation has had its mysteries, through which the great teachers of mankind sought to instruct the people in matters of importance, inspired by the great white lodge which stands behind all re

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

nd murdering innocent young victims, the imaginative link between this stereotype and dutroux was easy to make. perhaps responding to public pressure, during one phase of the investigation police began focusing their attention on the institut abrasax, a college of black magic in a village not far from charleroi. the institut is a legal organization established in 1990 to teach harmful sorcery and initiation into satanic rites. abrasax, a divinity with obscure origins, is often invoked in ancient magical spells. the college s building housed a variety of different neopagan groups and two satanist organizations, the luciferian initiation order and the belgian church of satan. in an article that appeared in the sunday times of london toward the end of 1996, journalist peter conradi reported t

measure of this influence is that the enochian keys in anton lavey s satanic bible were taken from crowley s periodical equinox. in 1898 he was initiated into the hermetic order of the golden dawn (ogd, an occult group focused on ritual magic or magick, as crowley liked to spell it. in 1903 he married rose edith kelly. he seemed destined for leadership in the ogd, but was denied higher grades of initiation because of his homosexual activities. samuel (macgregor) mathers, one of the founders of the ogd, gave crowley the higher grades anyway, thus causing a split in the organization. by 1904 crowley decided to exit the ogd and was seeking another avenue of expression. visiting in cairo, egypt, in april 1904, he reportedly received a communication lasting several days from a spirit entity na

world there were a number of myths that recounted descent into the underworld of an heroic or divine being, who aimed to rescue a beloved one or to obtain immortality and wisdom. in one of the most ancient accounts of a journey to the underworld, the sumerian goddess inanna (in the akkadian civilization she was called ishtar) experienced a descent into the underworld where she underwent a sort of initiation process of death and rebirth. during the journey, the goddess went through seven gates, gradually taking off all of her clothes and ornaments. at the end of the journey, the goddess died and the vegetation on earth immediately wilted. when sprinkled with the water of life, the goddess came back to life, thus regenerating the earth. a mythical hero of the ancient greek world was orpheus

seeds of pomegranate, symbol of fertility and blood, and thus bound her to the realm of the dead. the final agreement was that, for half of the year, persephone was the ruling queen of hades, and for the other half, she was with her mother demeter. although this myth was originally interpreted as explaining the vegetation cycle, various elements indicate the characteristics of a process of female initiation: her descent to the underworld that ended with her marriage to hades (she became queen of hades) could symbolize her death as virgin and the achievement of a new status from daughter to wife. in the christian tradition, the underworld is a place of damnation for sinners. in early apocryphal literature, christ was described as descending into hell to rescue the damned and to demonstrate

g. central to magic is the will, its training and activity. the hermetic order of the golden dawn also looked to other planes of existence, usually referred to as astral planes. these planes are inhabited by entities other than human beings who were called secret chiefs. mathers himself claimed to have contacted the secret chiefs in 1892. the hermetic order of the golden dawn adopted a cabalistic initiation system wherein each grade was given a numerical symbol related to the tree of life. it is divided into the first order, with four levels for neophytes and beginners; the second order, with three advanced levels for humans; and the third order, the order of the secret chiefs. each of these levels had its own rituals. to attain each degree, the candidate had to prove he had acquired compe

LIBER LXI

concluded. these are the practices to be performed in token of thanksgiving for success. 1. aspiration to liber xi. 2. preaching of theta-epsilon-lambda-eta-mu-alpha to mankind. 3. blessing and worship to the prophet of the lovely stto liber lxi vel causae a'.a. the preliminay lection including the history lection the preliminary lection in the name of the initiator, amen. 1. in the beginning was initiation. the flesh profiteth nothing; the mind profiteth nothing; that which is unknown to you and above these, while firmly based upon their equilibrium, giveth life. 2. in all systems of religion is to be found a system of initiation, which may be defined as the process by which a man comes to learn that unknown crown. 3. though none can communicate either the knowledge or the power to achiev

others may assist him to do both, and they may enable him altogether to avoid many of the false paths, leading no whither, which tempt the weary feet of the uninitiated pilgrim. they can further insure that he is duly tried and tested, for there are many who think themselves to be masters who have not even begun to tread the way of service that leads thereto. 5. now the great work is one, and the initiation is one, and the reward is one, however diverse are the symbols wherein the unutterable is clothed. 6. hear then the history of the system which this lection gives you the opportunity of investigating. listen, we pray you, with attention: for once only does the great order knock at any one door. whosoever knows any member of that order as such, can never know another, until he too has at

kable powers, had never attained complete inititiation: and further had fallen from his original place, he having imprudently attracted to himself forces of evil too great and terrible for him to withstand. the claim of the order that the true adepts were in charge of it was definitely disproved. 15. in the order, with two certain exceptions and two doubtful ones, he found no persons prepared for initiation of any sort. 16. he thereupon by his subtle wisdom destroyed both the order and its chief. 17. being himself no perfect adept, he was driven of the spirit into the wilderness, where he abode for six years, studying by the light of reason the sacred books and secret systems of initiation of all countries and ages. 18. finally, there was given unto him a certain exalted grade whereby a ma

LIBER 141

ssible for those that may be worthy coming after us to recover the lost word. i of ararat the supreme secret of the o.t.o. is written in detail in the book called agape and is also written plainly in liber cccxxxiii, cap. xxxvi. but now also do we think it fitting to add our own comment to this book agape which we wrote in our own words for the proper setting-forth of this secret taught us at our initiation to the ix by the o.h.o. and this book has received his official approbation in every word thereof. but in this comment do we not set forth the secret itself (rather on the contrary guarding it by certain subtilties even from the conjecture of the unworthy) but only our own ideas as to its right use, with other matters germane, thinking that those into whose hands it may come may thereby

fficult to check, unless by briatic forces of much intensity] but on the second day and after, though perhaps not on the last day, the sacrament is more efficacious than at any other time, as is figured by our ancient brethren the alchemists in their preference of the red tincture to the white. this we also believe, though we hold it hitherto not proven. x of the second party to this art, whether initiation is desirable if the other party to the sacrament be also of the ninth degree an initiate of the sanctuary of the gnosis, it seems to us urgent that the object of both be one only, also that the general interest and nature of them be but one; else cometh division the enemy of will, and utter failure following. and, the whole being considered carefully, we do opine that it is better and e

e thesaurus of the o.t.o. remember these chief treasures to be preserved: 1. this secret of the ix. 2. the secret of the viii concerning universal brotherhood: in the macrocosm the sun lord of all life; in the microcosm the phallus lord of all life; indubitable, undeniable, a basis for the faith of all men. 3. the secret of the vii: our particular method of instruction, selection, governance, and initiation. 4. the secret of the vi, the history of the temple, the mystery of baphomet, our war on those never wholly subdued foes of humanity, tyranny and superstition. 5. the secret of the v: the mystery of the rose and cross; and the one law do what thou wilt. 6. the secret of the lesser degrees: the cycle of existence- ex nihil nihil fit. 7. the secret of these things reverenced: the sun, the

LIBER 777

2 miracles of healing, gift of tongues, knowledge of sciences sun 13 the white tincture, clairvoyance, divination by dreams kan and khwan 14 love-philtres tui 15 power of consecrating things. 16 the secret of physical strength. 17 power of being in two or more places at one time, and of prophecy. 18 power of casting enchantments. 19 power of training wild beasts. 20 invisibility, parthenogenesis, initiation. 21 power of acquiring political and other ascendency. li 22 works of justice and equilibrium. 23 the great work, talismans, crystal-gazing& c. tui 24 necromancy. 25 transmutations[[vision of universal peacock. 26 the witches sabbath so-called, the evil eye. 27 works of wrath and vengeance kbn 28 astrology. 29 bewitchments, casting illusions. 30 the red tincture, power of acquiring weal

LIBER ALEPH

03 zu de ratione huius epistol scribend 204 zf de natura huius epistola 205 zc de modo quo hanc epistolam scripsi 206 zy de sapientia et stultitia 207 zw de oraculo summo 208 liber aleph cxi. the book of wisdom or folly. an extended and elaborate commentary on the book of the law, in the form of a letter from the master therion to his magical son. this book contains some of the deepest secrets of initiation, with a clear solution of many cosmic and ethical problems .pr monstrance of a.a. equinox iii (1) liber aleph, the book of wisdom or folly was intended to express the heart of my doctrine in the most deep and delicate dimensions [it] is the most tense and intense book that i have ever composed. the thought is so concentrated and, if i may use the word, nervous, that both to write then

d standeth before the soul and hindereth its manifestation in consciousness, so also the gross physical will is the creator of the dreams of common men, and as in meditation thou doest destroy every thought by mating it with its opposite, so must thou cleanse thyself by a full and perfect satisfaction of that bodily will in the way of chastity and holiness which has been revealed unto thee in thy initiation. this inner silence of the body being attained, it may be that the true will may speak in true dreams; for it is written that he giveth unto his beloved in sleep. prepare thyself therefore in this way, as a good knight should do. a liber aleph vel cxi 18% de somno lucido (of the sleep of light) ow know this also that at the end of that secret way lieth a garden wherein is a rest house p

sheh (of a certain magus of the egyptians, whom the jews call moses) he follower of tahuti was an egyptian whose name is lost; but the jews called him mosheh, or moses, and their fabulists made him the leader of their legendary exodus. yet they preserved his word, and it is ihvh, which thou must understand also as that secret word which thou hast seen and heard in thunders and lightnings in thine initiation to the degree thou wottest of. but this word is itself a plan of the fabrick of the universe, and upon it hath been elaborated the holy qabalah, whereby we have knowledge of the nature of all things soever upon every plane of by-coming, and of their forces and tendencies and operations, with the keys to their portals. nor did he leave any part of his work unfinished, unless it be that a

civilisation and every religion had fallen into ruin, by the malice of the great sorcerer of nazareth, as some say, he is still hidden in the dust of the simoom, and we may not perceive him in his true self of glory. nevertheless, behold, o my son, this mystery. his true word was la allh, that is to say (there is) no god, and la al is that mystery of mysteries which thine own eye pierced in thine initiation. and of that truth have the illusion and falsehood enslaved the souls of men, as is written in the book of the magus. b the book of wisdom or folly 75 bf de se ipso, twi megalwi qhriwnoi, toi logwi 'aionoj cuius verbum est qelhma (of himself, the great beast, the logos of the on, whose word is thelema) my son! me seemeth in certain hours that i am myself fallen on a time even more fearf

ain the hand reached forth and smote me. this, albeit my slackness was but as a boy playing truant, not a revolt against my self. wherefore, despite all, i made much progress in short time. n liber aleph vel cxi 80 gb de suo peccato (of his error) ow then, well schooled, i strove no more against my nature, and worked with all my will. thou knowest well how greatly i was rewarded. yet in this last initiation to the grade of magus, wherein three-andseventy days, as men count days, is but 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 f

LIBER ARCANORUM

pe from the ruin thereof. 17. transformed, the holy virgin appeared as a fluidic fire, making her beauty into a thunderbolt. 18. by her spells she invoked the scarab, the lord kheph- ra, so that the waters were cloven and the illusion of the powers was destroyed. 19. then the sun did appear unclouded, and the mouth of asi was on the mouth of asar. 20. then also the pyramid was builded so that the initiation might be complete. 21. and in the heart of the sphinx danced the lord adonai, in his garlands of roses and pearls making glad the concourse of things; yea, making glad the concourse of things. liber ccxxxi 4 the genii of the 22 scales of the serpent and of the qliphoth a a .u-iao-u .a. o[ b be .qaoooabitom. g gitwnosapfwllois. d dhnaxartarwq [x= st. h hoo-oorw-ix. w vuaretza.[a secret n

LIBER B VEL MAGI

y of pan. 16. let the magus then contemplate each in turn, raising it to the ultimate power of infinity. wherein sorrow is joy, and change is stability, and selflessness is self. for the interplay of the parts hath no action upon the whole. and this contemplation shall be performed not be simple meditation.how much less then by reason? but by the method which shall have been given unto him in his initiation to the grade. sub figura i 3 17. following which method, it shall be easy for him to combine that trinity from its elements, and further to combine sat-chit-ananda, and light, love, life, three by three into nine that are one, in which meditation success shall be that which was first adumbrated unto him in the grade of practicus (which reflected mercury into the lowest world) in liber x

LIBER CCXLII AHA

ading by w.e. heidrick for o.t.o. further proof reading, formatting &c. by frater t.s. for celephais press. this e-text last revised 09.07.200 eliber ccxlii aha! the sevenfold mystery of the ineffable love; the coming of the lord in the air as king and judge of this corrupted world; wherein under the form of a discourse between marsyas an adept and olympas his pupil the whole secret of the way of initiation is laid open from the beginning to the end; for the instruction of the little children of the light. written in trembling and humility for the brethren of the a a by their very dutiful servant, an aspirant to their sublime order, aleister crowley v a a publication in class c i the argumentation a little before dawn, the pupil comes to greet his master, and begs instruction. inspired by

LIBER CLXV A MASTER OF THE TEMPLE

rules; for (a) he cannot possibly know what his probationer needs, having no record to guide him (b) the probationer s task is to explore his own nature, not to follow any prescribed course. a third objection is that by putting the probationer in corsets, an entirely flabby person may sneak through his year, and become a neophyte, to the shame of the order. but this objection is theoretical; for initiation is overseen from the third order, where no error may endure. o.m. the equinox 132 as this cannot be done with comfort, in this country (england, let your chief practice take place an hour or half an hour before your breakfast hour. 4. if possible set apart a room wherein to carry out your exercises; keep it clean, and only keep in it objects which please you; burn a little incense in th

LIBER COLLEGII SANCTI

b, and apply himself to such practices of scientific illuminism as seemeth him good. 5. beside all this, he shall perform any tasks that the a a may see fit to lay upon him. let him be mindful that the word probationer is no idle term, but that the brothers will in many a subtle way prove him, when he knoweth it not. 6. when the sun shall next enter the sign under which he hath been received, his initiation may be granted unto him. he shall keep himself free from all other engagements for one whole week from that date. 7. he may at any moment withdraw from his association with the a a simply notifying the neophyte who introduced him. 8. he shall everywhere proclaim openly his connection with the a a and speak of it and its principles (even so little as he understandeth) for that mystery is

aim openly his connection with the a a and speak of it and its principles (even so little as he understandeth) for that mystery is the enemy of truth. one month before the completion of his year, he shall deliver a copy of the record to the neophyte introducing, and repeat to him his chosen chapter of liber lxv. 9. he shall hold himself chaste, and reverent toward his body, for that the ordeal of initiation is no light one. this is of peculiar importance in the last two months of his probation. 10. thus and not otherwise may he attain the great reward, yea, may he attain the great reward! a a the oath of a probationer i, being of sound mind and body, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a neophyte of the a a to prosecute the great work: which is, to obtain a

e returned to the chancellor of the a a through the zelator admitting. a a publication in class d. b. the task of a neophyte 0. let any probationer who has coomplished his task to the satisfaction of the a a be instructed in the proper course of procedure: which is:.let him read through this note of his office, and sign it, paying the sum of one guinea for liber vii which will be given him on his initiation, and one guinea for this portfolio of class d publications, b-g. let him obtain the robe of a neophyte, and entrust the same to the care of his neophyte. he shall choose a new motto with deep forethought and intense solemnity, as expressing the clearer consciousness of his aspiration which the year fs probation has given him. let him make an appointment with his neophyte at the pleasure

portfolio of class d publications, b-g. let him obtain the robe of a neophyte, and entrust the same to the care of his neophyte. he shall choose a new motto with deep forethought and intense solemnity, as expressing the clearer consciousness of his aspiration which the year fs probation has given him. let him make an appointment with his neophyte at the pleasure of the latter for the ceremony of initiation. 1. the neophyte shall not proceed to the grade of zelator in less than eight months; but shall hold himself free for four days for advancement at the end of that period. 2. he shall pass the four tests called the powers of the sphinx. 3. he shall apply himself to understand the nature of his initation. 4. he shall commit to memory a chapter of liber vii; and furthermore, he shall study

cus admitting. a a publication in class d. c. the task of a zelator 0. let any neophyte who has accomplished his task to the satisfaction of the a a be instructed in the proper course of procedure: which is. let him read through this note of his office, and sign it, paying the sum of three guineas for the volume containing liber ccxx, liber xxvii and liber dcccxiii, which will be given him on his initiation. let him cause the necessary addition to be made to his neophyte fs robe, and entrust the same to the care of his zelator. let him make an appointment with his zelator at the pleasure of the latter for the ceremony of initiation. 1. the zelator shall proceed to the grade of practicus at any time that authority confers it. 2. he shall pass examinations in liber e, posture and breathing

LIBER CORDIS CINCTI SERPENTE

p sea, and by the rivers of running water that abound therein, and i came unto the land of no desire. 2. wherein was a white unicorn with a silver collar, whereon was graven the aphorism linea viridis gyrat universa. 3. then the word of adonai came unto me by the mouth of the magister mine, saying: o heart that art girt about with the coils of the old serpent, lift up thyself unto the mountain of initiation. 4. but i remembered. yea, than, yea, theli, yea, lilith! these three were about me from of old. for they are one. 5. beautiful wast thou, o lilith, thou serpent-woman! 6. thou wast lithe and delicious to the taste, and thy perfume was of musk mingled with ambergris. 7. close did thou cling with thy coils unto the heart, and it was as the joy of all the spring. 8. but i beheld in thee a

LIBER CXX

m astrum be completed, and that there be a retirement from all active work in the order involving contact with groups. there were several other and more stringent requirements that also had to be undergone according to the constitution: pledge forms had to be signed and other work completed. several papers were attached to this, which includes the opening and closing of the temple, as well as the initiation ritual for zelator (which has to be performed under four eyes. these were: schedule a: opening, closing, initiatiation ritual of zelators (this paper. schedule b: the form of initiation of adepti (it is explicitly stated that there shall be no form of initiation for magisters. schedule c: gives the conditions by which magisteri appoint adepti to help zelators, and notes that the general

of amentet, mighty dweller in the funeral mountain, eye of ra, dweller before him, beautiful of fire in the boat of millions of years, be they favorable unto us, and let thy light and beauty be with us thy lovers in the house of peace! abrahadabra 111- 11111- 111 (he knocketh [this opening and closing of the temple is observable on all occasions. any other ceremony, such as evocation, invocation, initiation and all secret rituals, should be performed when the temple is "open. also, in the case of initiations their birth, death, and marriage (with such additional rituals as may be taught) should take place actually in an open temple. followeth the ceremony of admitting a neophyte to the mysteries, which is to be performed upon him before he is admitted to an ordeal] the ritual called "passi

hrone, come unto me! and be ye round about me (he sets the candidate on his throne "i am your lord, o ye gods, come ye and take your places in my train (the officer prostrates himself before the candidate, and worships him (the officer rises and takes his spear from beside the candidate. he touches with its point the brand 666 and says "as this brand is not to be effaced from thy body, so is this initiation not to be effaced from thy soul (the officers then lead him from the throne and biddeth him stand at the altar, while the closing is performed. afterward (s)he may entertain him/her, in the precincts of the holy house to a banquet and act friendly toward him (end "your fathers hath fed on the manna in the wilderness and are deal! liber dccclx john st. john the record of the magical reti

LIBER DCCCLX JOHN ST

grade of 6= 5; obtained the first true mystic results in october (1901; first landed in egypt in october (1902; landed again in egypt in october (1903; first parted from rose in october (1904; wrote the b.-i-m.1 in october (1905, and obtained 1 [i.e. the bagh-i-muattar, also known as the scented garden of abdullah the satirist of shiraz. t.s] john st. john 7 the grade of 7= 4; received the great initiation in october 1906; and, continuing, received the books lxv and vii, etc. in october 1907. so then in the last days of september 1908 do i begin to collect and direct my thoughts; gently, subtly, persistently turning them one and all to the question of retreat and communion with that which i have agreed to call the holy guardian angel, whose knowledge and conversation i have willed, and in

hly lover one would be on tiptoe of excitement, trembling at every sound, eager, afraid. i will, however, rise and open (as for a symbol) the door and the window. oh that the door of my heart were ever open! for he is always there, and always eager to come in. 1.0. i rise and open unto my beloved. may it be granted unto me in the daylight of this day to construct from 671 a perfect ritual of self-initiation, so as to avoid the constant difficulty of assuming various god-forms. then let that ritual be a constant and perfect link between us. so that at all times i may be perfect in thy knowledge and conversation, o mine holy guardian angel! to whom i have aspired these ten years past. 1.5. and though as it may seem i now compose myself to sleep, i await thee. i await thee! 7.35. i arise from

lazuli. and by my magick power i summon all the inhabitants of the ten thousand worlds to witness this mine oath. 8.15. i will rise, and break my fast. i think it as well to go on with the mantra, as it started of its own accord. 9.00. arrived at pantheon, to breakfast on coffee and biroche and a peach. i shall try and describe ritual 671;1 since its nature is important to this great ceremony of initiation. those who understand a little about the path of the wise may receive some hint of the method of operation of the l.v.x. and i think that a description will help me to collect myself for the proper adaptation of this ritual to the purpose of self-initiation. 1 [the ritual published as .liber 671. is not the ritual which crowley is here describing, but the adaptation for self-initiation

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

donai, that i am become the vilest of them all! 10.27. a strange and unpleasant experience. my thought suddenly transmuted itself into a muscular cry, so that my legs gave a violent jerk. this i expect is at bottom the explanation of the bhuchari-siddhi. a very bad form of uncontrolled thought. i was on the edge of sleep; it woke me. the fact is, all is over! i am done! i have tried for the great initiation and i have failed: i am swept away into strange hells. 1 son of sir henry howard, an ambassador somewhere [ms. note by ac in equinox i (1, transcribed by yorke] john st. john 103 lord adonai! let the fires be informing; let them .balance, assain, assoil..1 i suppose this rash attempt will end in locomotor ataxia or g. p. i.2 let it! i fm going on. 11.47. the first power to return is the

LIBER DCCCXI ENERGIZED ENTHUSIASM

increased apace in australia, where even a missionary has been known to beget ninety children in two years, so shall we be able to breed genius if we can find the conditions which hamper it, and remove them. the obvious practical step is to restore the rites of bacchus, aphrodite and apollo to their proper place. they should not be open to every one, and manhood should be the reward of ordeal and initiation. the physical tests should be severe, and weaklings should be 1 of course there has been a school of devilish ananders that has held the act in itself to be gwicked. h of these blasphemers of nature let no further word be said, 12 liber dcccxi killed out rather than artificially preserved. the same remark applies to intellectual tests. but such tests should be as wide as possible. i was

LIBER DCLXXI VEL PYRAMIDOS

recognition it was rather workings like memphis, misraim, and cerneau, with which crowley was affiliated through his contact with the english masonic enthusiast john yarker, which were regarded as gspurious h by most masonic writers (c) ordo templi orientis. key-entry &c, by frater t.s. for niwg/ celephais press. this e-text last revised 26.06.2004. ts liber dclxxi vel pyramidos a ritual of self-initiation based upon the formula of the neophyte v a a publication in class d 1 000. the building of the pyramid. the magus with wand. on the altar are incense, fire, bread, wine, the chain, the scourge, the dagger and the oil. in his left hand the bell he taketh: hail! asi! hail, hoor-apep! let the silence speech beget! two strokes on bell. banishing spiral dance: the words against the son of ni

th of a w h. ho! this is the path of. vel pyramidos 3 bell. hail asi! hail, thou wanded wheel! alpha and delta kissed and came for five that feed the flame. bell. hail, hoor-apep! thou sword of steel! alpha and delta and epsilon met in the shadow of the pylon and in iota did proclaim that tenfold core and crown of flame. hail, hoor-apep! unspoken name! thus is the great pyramid duly builded. 4 1. initiation the first pylon i know not who i am; i know not whence i came; i know not whither i go; i seek.but what, i do not know! i am blind and bound; but i have heard one cry ring through eternity; arise and follow me! the candidate still, bound and hoodwinked: asar un-nefer! i invoke the fourfold horror of the smoke. unloose the pit! by the dread word of power.that set-typhon hath heard. sazaz

LIBER GRADUUM MONTIS ABIEGNI

atipatth.na.16 (see the sword of song, gscience and buddhism. h) instruction and examination in control of action.17 further, he cuts the magic wand. finally, the title of dominus liminis is conferred upon him.18 he is given meditation-practices on the on the control of thought,19 and is instructed in raja-yoga. he receives liber mysteriorum20 and obtains a perfect understanding of the formula of initiation* all these instructions will be issued openly in the equinox in due course, where this has not already been done. gradvvm montis abiegni 5 he meditates upon the diverse knowledge and power that he has acquired, and harmonises it perfectly. finally, he lights the magic lamp. at last, ritual viii admits him to the grade of adeptus minor.21 6. the adeptus minor. his duty is laid down in pa

shed but what appears to be a draft version survives in typescript; i currently only have electronic copies of doubtful provenance. 3 two rituals (not counting minor variants) with this number are extant. gliber dclxxi vel oart, h a scripted ritual with two officers and a candidate survives in a typescript with some ms amendations, dated 1908. it is unpublished. gliber pyramidos: a ritual of self-initiation based on the formula of the neophyte, h a versified adaptation of the above for solo use written in october 1908 (see gjohn st. john h) is extant in various ts. and ms. versions; crowley fs illuminated ms as prepared during the gjohn st. john h magical retirement was published in colour facsimile in equinox iv (1. the statement in liber 185 that the probationer shall keep himself free f

is abiegni 7 through the tuat. h it was published as poor quality photocopies in how to make your own mcoto and transcripts (mostly based on a typescript with a number of lacuna prepared by richard kaczynski) have been posted on web sites. while the seal of a a appears on the title page of this ritual, internal evidence casts grave doubt on whether that form was seriously meant as the a a zelator initiation, or whether it was ever worked at all as written. in particular, that version contains nothing to explain the statement in liber 185 that the neophyte shall keep himself free from all other engagements for four whole days from the date when the sun shall next enter the sign 240 to that under which he hath been received. i have been informed that a revised and more practical version (i.e

iven in paper f, class d. the print edition of liber xiii referred paper f to the grade of adeptus minor; this has here been corrected. 19 see gliber iii vel jugorum, h iii. 20 gliber mysteriorum h is unpublished and may be no longer extant in its original form, but the context in which it is cited, together with the statement in liber 185 that the dominus liminis must learn a part in a temple of initiation, suggests that it may be in part administrative, and concerned with the theory and practice of running a magical order. 21 as far as anyone can tell, ritual viii and gthe instruction given in the eighth athyr (of liber 418) for the attainment of the knowledge and conversation of the holy guardian angel h are the same document; it is not clearly delinated in the equinox publication, but

LIBER HHH

remonially and imprinted the revelant symbols. 8 approx .corpse-position. the .corpse. and .dying buddha .sanas (along with the .hanged man. posture mentioned in cap. i v. 10) were depicted in a supplement to .liber e. which was printed at the start of equinox i (7, and also in the 1994 and 1997 weiser .blue brick. edition of magick. 9 this possibly refers to something communicated in the zelator initiation (see note below. 10 iaida or .the highest. is a name or title of god appearing in the angelic keys of dee and kelly. see casaubon (ed, a true and faithful relation. 11 this section is the .meditation practice corresponding to ritual cxx. referred to in liber xiii. unfortunately the published (after a fashion) version of liber 120, the ritual of passing through the tuat, appears to be an

LIBER LLL PARADIGMAT PIRATE

h the incense, find a white noise portion of the dial and turn on the strobe light. maximum yield for all three stimuli should produce disorientation as long as the eyes remain open. keep them open; the idea is to move into a state of gnosis via transcending the reliance on your most popular organs of sight, smell and sound. this form of gnosis often works best if it is a surprise. like during an initiation. and works best if it is a shock to the system. however, it can be entered into willingly by discovering your threshold for equilibrium and then crushing it. there is a risk of vomiting and falling down if you are unprepared for this type of gnosis, so start out in a seated posture. the magician can still charge a sigil, if desired, through intense image concentration despite the visual

LIBER LVII

e while ago, there was an initiated formula which expressed these ideas to the wise. as these formulas are done with, it is of no consequence if i reveal them. truth is not eternal, any more than god; and it would be but a poor god that could and did not alter his ways at his pleasure. this formula was used to open the vault of the mystic mountain of abiegnus, within which lay (so the ceremony of initiation supposed) the body of our father christian rosen creutz, to be discovered by the brethren with the postulant as said in the book called fama fraternitatis. there are three officers, and they repeat the analysis of the word as follows: chief. let us analyse the key word.i. 2nd. n. 3rd. r. all. i. chief. yod. y 2nd. nun. n 3rd. resh. r all. yod. y chief. virgo (f) isis, mighty mother. 2nd

t cards, and meditate [la. folly.s doom is ruin* tyb. the juggler with the secret of the universe. lmg. the holy guardian angel is attained by self-sacrifice and equilibrium. tld. the gate of the equilibrium of the universe (note d, the highest reciprocal path. hh. the mother is the daughter; and the daughter is the mother. ww. the son is (but) the son (these two letters show the true doctrine of initiation as given in liber 418; opposed to protestant exotericism. yz. the answer of the oracles is always death. tyj. the chariot of the secret of the universe. tyf. she who rules the secret force of the universe. dwy. the secret of the gate of initiation [k. in the whirlings is war. dml. by equilibrium and self-sacrifice, the gate \ym. the secret is hidden between the waters that are above and

the secret of the universe. tyf. she who rules the secret force of the universe. dwy. the secret of the gate of initiation [k. in the whirlings is war. dml. by equilibrium and self-sacrifice, the gate \ym. the secret is hidden between the waters that are above and the waters that are beneath (symbol, the ark containing the secret of life borne upon the bosom of the deluge beneath the clouds) wn. initiation is guarded on both sides by death ]ms. self-control and self-sacrifice govern the wheel. yo. the secret of generation is death. hp. the fortress of the most high (note p, the lowest reciprocal path. ydx. in the star is the gate of the sanctuary [wq. illusionary is the initiation of disorder. cyr. in the sun (osiris) is the secret of the spirit. yc. resurrection is hidden in death. wt. t

here is in the sephiroth, for daath cannot understand unity at all. if he thinks of it, it is only to hate it, as the one thing which he is most certainly not (see liber 418, 10th athyr. i may remark in passing that this book is the best known to me on advanced qabalah, and of course it is only intelligible to advanced students. this atheist, not in-being but in-passing, is a very apt subject for initiation. he has done with the illusions of dogma. from a knight of the royal mystery65 he has risen to understand with the members of the sovereign sanctuary66 that all is symbolic; all, if you will, the jugglery of the magician. he is tired of theories and systems of theology and all such toys; and being weary and anhungered and athirst seeks a seat at the table of adepts, and a portion of the

orning and again in the evening sufficed for the day. further, he had entered on the third stage of life, and from a brahmachari become a householder. it was in the course of the journey undertaken by him shortly after his marriage that occurred the events which we shall proceed to relate. and to that end we must ask the reader to accompany us in imagination to the sovereign nursery of wisdom and initiation, to the holy land of the uraus serpent, to the land of isis and osris, of the pyramids and the nile, even to khem, more magnificent in ruin than all other lands are in plenitude of their glory* 83 [lat .may the lord our god, who gave us the supreme science, be blessed] 54 liber lviii transcriber fs note. this article on the qabalah was originally published in equinox i (5) as part v of

LIBER LXI VEL CAUSAE

from the printed edition in the equinox; could probably use further proofreading (c) ordo templi orientis. key entry, annotation &c. by frater t.s. for niwg/ celephais press. last revised 13.06.20erliber lxi vel cavsa a a the preliminary lection i n c l u d i n g the history lection v a a publication in class d 1 the preliminary lection in the name of the initiator, amen. 1. in the beginning was initiation. the flesh profiteth nothing; the mind profiteth nothing; that which is unknown to you and above these, while firmly based upon their equilibrium, giveth life. 2. in all systems of religion is to be found a system of initiation, which may be defined as the process whereby a man comes to learn that unknown crown. 3. though none can communicate either the knowledge or the power to achieve

others may assist him to do both, and they may enable him altogether to avoid many of the false paths, leading no whither, which tempt the weary feet of the uninitiated pilgrim. they can further insure that he is duly tried and tested, for there are many who think themselves to be master who have not even begun to tread the way of service that leads thereto. 5. now the great work is one, and the initiation is one, and the reward is one, however diverse are the symbols wherein the unuterrable is clothed. 6. hear then the history of the system which this lection gives you the opportunity of investigating. liber lxi 2 listen, we pray you, with attention: for once only does the great order knock at any one door. whosover knows any member of that order as such, can never know another, until he

es were admitted for no better reason than that of their worldly prosperity. in short, the order failed to initiate. 12. scandal arose, and with it schism. 13. in 1900, one p, a brother, instituted a rigorous test of s.r.m.d. on the one side and the order on the other. 14. he discovered that s.r.m.d, though a scholar of some ability and a magician of remarkable powers, had never attained complete initiation: and further had fallen from his original place, he having imprudently attracted to himself forces of evil too great and terrible for him to withstand. the claim of the order that the true adepts were in charge of it was definitely disproved. 15. in the order, with two certain exceptions and two doubtful ones, he found no persons prepared for initiation of any sort. 16. he thereupon by

LIBER LXVII THE SWORD OF SONG

lombo, on whom be peace. 755. heart.61. heart is a trifling misquotation: this poem is for publication. 810. mind the dark dorrway there !62.this, like so many other (perhaps all) lines in these poems, is pregnant with a host of hidden meanings. not only is it physical, of saying good-bye to a friend: but mental, of the darkness of metaphysics; occult, of the mystical darkness of the threshold of initiation: and physiological, containing allusions to a whole group of phenomena, which those who have begun meditaiton will recognise. similarly, a single word may be a mnemonic key to an entire line of philosophical argument. if the reader chooses, in short, he will find the entire mass of initiated wisdom between the covers of this unpretending volume. 70 1902 the three characteristics .listen

hing rash. rejoice! our lord wended unto the tree !2 as blank verse this scan but ill, but it clearly shows what happened. xi .the .nineteenth mahakalpa. brought ought its april number. there was a paper by huxlananda swami .mahabrahma had never been much more than an idea. he had only lived six days. 1 a contradiction in terms. 2 arnold .light of asia. 76 appendix i xii .at the hour of the great initiation. continued the buddha, in the midst of the five hundred thousand arahats .the wicked jehjaour had joined himself with mara to prevent the discovery of the truth. and in mara.s fall he fell. at that moment all the currents of his continued and concentrated hate recoiled upon him and he fell into the abyss of being. and in the halls of birth he was cast out into the lowest hell. he became

of christian rosencreutz. a few only of the serious problems are elucidated in footnotes. 1 i.e. when 118= change, a ferment, strength. also= before he was 120, the mystic age of a rosicrucian. 2 her-shell= herschell, or uranus, the planet which was ascending (in leo) at crowley.s birth. 3 vau and gimel, the hierophant and high-priestess in the tarot. hence .from his castle of ug. means .from his initiation. we cannot in future do more than indicate the allusions. 4 the kerubim. 5 see table of correspondences [a table of correspondences was intended to appear as an appendix to the first volume of crowley.s collected works. it is not in the 1970s reprint from which i am working, and may not have been in the original. see 777 instead. t.s] 6 the 22nd key of the tarot. the other tarot symbols

many, they are one.4 they think as the rhine-folk think. many and none. ain elohim. they think the erect5 is the twined, and the twined is the coiled, and the coiled is the twin, and the twin are the stoopers. they think as the big-nose-folk. save us, o lord! 1 nechesh the serpent and messiach the redeemer. 2 abigenos, abiagnus, biagenos, abiegnus, metatheses of the name of the mystic mountain of initiation. the next paragraph has been explained in the essay .qabalistic dogma. 3 the belief in a trinity.ignorance of daath. 4 belief in monism, or rather advaitism. crowley was a monist only in the modern scientific sense of that word. 5 confusion of the various mystic serpents. the big-nose-folk= the jews. we leave the rest to the insight of the reader. abiegnus. mysterium i. n. r. i. mysteri

LIBER LXXVIII

first decan that of f in e. a description of the cards of the taro 27 here follow the general meanings of the small cards of the suits, as classified under the nine sephiroth below kether. hmkj the four twos symbolize the powers of the king and queen just uniting and initiating the force; but before the prince and princess are thoroughly brought into action. therefore do they generally imply the initiation and fecundation of a thing. hnyb realization of action owing to the prince being produced. the central symbol on each card. action definitely commenced for good or evil. dsj perfection, realization, completion: making a matter settled and fixed. hrwbg opposition, strife and struggle: war; obstacle to the thing in hand. ultimate success or failure is otherwise shewn. trapt definite accom

LIBER MMCMXI NOTE ON GENESIS

n form! and this number is herein formulated by the concentration of the three in one. 3+ 1= 4. now in this figure ii. we behold six certain paths; and in six days did god create the heavens and the earth. and the total numeration of its numbers is the perfect number, even the decade of the sephiroth (1+ 2+ 3+ 4= 10) thus can our science teach us wherefore the door* of venus, d, is the gateway of initiation: that one planet whose symbol alone embraceth the 10 sephiroth; the entrance to the shrine of* as above, so below; wherefore saith the holy qabalah that alone amongst the shells is nogah, the sphere of venus, exalted unto holiness (venus is the goddess of love) liber mmcmxi 8 our father c.r.c, the tomb of osiris; the god revealer, coming, moreover, by the central path of s through the m

mmcmxi 14 y is the hand* symbolising power in action, and its taro key is the hermit and the voice of light, the prophet of the gods. thus .proclaimed is the reign of the gods of light. t is the last letter of the alphabet, the finis, the omega, the universe, saturn, the outermost 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

LIBER SAMEKH

rophant is the perfected osiris, who brings the candidate, the natural osiris, to identity with himself. but in the new aon the [see al ii, 22] any such formula should be used only when the adept has full knowledge based on experience of such matters. liber samekh svb figvra dccc 12 hierophant is horus (liber ccxx i, 49* therefore the candidate will be horus too.13 what then is the formula of the initiation of horus? it will no longer be that of the man, through death. it will be the natural growth of the child. his experiences will no more be regarded as catastrophic. their hieroglyph is gthe fool h: the innocent and impotent harpocrates babe becomes the horus adult by obtaining the wand. gde reine thor h seizes the sacred lance.14 bacchus becomes pan. the holy guardian angel is the uncon

s one fs electroscope or one fs eyes; one must guard against the danger of disturbance due to the influence of one fs wishes. a physician calls in a colleage to attend his own family, knowing that personal anxiety may derange his judgement. a microscopist who trusts his eyes when his pet theory is at stake may falsify the facts, and find too late that he has made a fool of himself. in the case of initiation itself, history is scarred with the would inflicted by this dagger. it reminds us constantly of the danger of relying upon the intellectual faculties. a judge must know the law in every point, and be detached from personal prejudices, and incorruptible, or iniquity will triumph. dogma, with persecution, delusion, paralysis of progress, and many another evil, as its satraps, has always e

know that the true formula whose virtue sufficed the beast in this attainment, was thus: invoke often so may all men come at last to the knowledge and conversation of the holy guardian angel: thus sayeth the beast, and prayeth his own angel that this book be as a burning lamp, and as a living spring, for light and life to them that read therein. 666* these needs are modified during the process of initiation both as to quantity and quality. one should not become anxious about one fs phyiscal or mental health on a priori groups, but pay attention only to indubitable symptoms of distress should such arise [see long note on next page] see equinox i (8, p. 22. liber samekh svb figvra dccc 28 [follows second footnote from previous page] the oracles of zoroaster utter this:31 gand when, by often

he can then concentrate his will upon its one essential element, overcoming its resistance.which is automatic, like a physiological reflex.by destroying inhibitions through his ego-overwhelming enthusiasm. the other half of the work needs no such complex effort; for his angel is simple and unperplexed, ready at all times to respond to rightly-ordered approach [qy. gconsecrated h] a high degree of initiation is required. this means that the process of analysis must have been carried out very thoroughly. the adept must have become aware of his deepest impulses, and understood their true significance. the gresistance h here mentioned is automatic; it increases indefinitely against direct pressure. it is useless to try to force onself in these matters; the uninitiated aspirant, however eager h

sax. the same description appeared in the list of gofficial publications of a a h in appendix i of magick in theory and practice, but the number was given there as gliber ccclxv vel cxx. h the latter numeration (120 ]ms, samekh gin full h) was applied by crowley during work on the ritual circa 1920, and had been previously referred to another class d ritual of a a, gliber cadavaris h (the zelator initiation, in the latter case for reasons of grosicrucian symbolism. h the number under which samekh actually appeared in mtp, 800, was also liber samekh& liber viii 46 assigned to an earlier work, the ship, a mystery play published in equinox i (10. in both instances the reference is probably to ctq, qetesh, a bow and the three paths from malkuth, from the centre of which samekh, the path of the

LIBER SEPTEM REGUM SANCTORUM

as before. source: this text was emailed to me in january of 2001. i am unaware of its provenance. certain errors in the copy i was sent suggest it had been ocr scanned at some point. the statements at the start of this ritual makes it clear what is meant by the comment in liber xiii and elsewhere about certain probationers being admitted to ritual xxviii after 6 months. this is not the ritual of initiation of a probationer; it is a punishment ritual for slackers. certain apparent omissions and inconsistencies suggest that this is a first draft t.s. 6 which implies, although it is not stated in the text, that at the start of the ritual the candidate is hoodwinked. the hoodwink would be lifted briefly at each of the seven planetary stations. 7 the text i was sent had posers but this was pro

LIBER THISHARB

lf here as usual; see the instalment of gthe temple of solomon the king h in equinox i (8. t.s] 2 [according to the surviving ts. of this ritual, these questions were gwho art thou? h gwhence comest thou? h gwhither goest thou? h and gwhat seekest thou? h (the second and third bracketed together; these questions were put to the candidate for meditation on three successive days prior to the actual initiation. in the versified solo version, gliber pyramidos, h they are replaced by a confession of ignorance( gi know no who i am/ i know not whence i came/ i know not whither i go/ i seek, but what i do not know h. t.s] 10 liber bracyt vel via memoria 38. but being thus enlightened, let him swear the oath of the abyss; yea, let him swear the oath of the abyss.1 1 [the oath of the abyss is usuall

LIBER TZADDI

let these things be discovered by the right ingenium of the practicus (c) ordo templi orientis. this e-text last revised 11.06.2004. key entry, formatting &c. by frater t.s. for celephais press/ nu isis working group. notes signed ged h are believed to be by crowley acting as his own editctliber tzaddi vel hamvs hermeticvs svb figvra xc v a a publication in class a 1 0. in the name of the lord of initiation, amen. 1. i fly and i alight as an hawk: of mother-of-emerald are my mighty-sweeping wings. 2. i swoop down upon the black earth; and it gladdens into green at my coming. 3. children of earth! rejoice! rejoice exceedingly; for your salvation is at hand. 4. the end of sorrow is come; i will ravish you away into mine unutterable joy. 5. i will kiss you, and bring you to the bridal; i will

oy so faster will i push them. 43. they shall in their turn speak from this invisible throne; their words shall illumine the worlds. 44. they shall be masters of majesty and might; they shall be beautiful and joyous; they shall be clothed with victory and splendour; they shall stand upon the firm foundation; the kingdom shall be theirs; yea, the kingdom shall be theirs. in the name of the lord of initiation. amenliber v vel reguli a: a: publication in class d. being the ritual of the mark of the beast: an incantation proper to invoke the energies of the aeon of horus, adapted for the daily use of the magician of whatever grade. the first gesture. the oath of the enchantment, which is called the elevenfold seal. the animadversion towards the aeon. 1. let the magician, robed and armed as he

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

passing along some genuine danish traditions. the story has led to many attempts at interpretation, some of them rather fanciful. the mistletoe remains unexplained, despite sir james frazer fs attempt to build up a grand theory around it. in fact, the story may have far less to do with the fertility exemplified by various gods who die (in the fall) and are reborn (in the spring) than it does with initiation into a hypothetical cult of odin. thus 68 norse mythology hod fs name seems to have meant gbattle, h and his blindness intensifies odin fs sacrifice of a single eye. gautreks saga contains a sham sacrifice to odin that turns real. when starkad throws at king vikar a reed that has been provided to him by another person, the reed turns into a spear and kills the king. however, analysis of

attention. it is of course significant that odin is descended from the giants on his mother fs side, since the slaying of ymir by him and his brothers must therefore be understood as a killing within a family, the slaying or denial of a maternal relation. another theory, however, advanced by waltraud hunke, sees bestla as the bark of the world tree, on which odin was perhaps born (or reborn in an initiation) according to havamal, stanza 141( gthen i started to grow fruitful h. hunke would then understand bestla etymologically as the bark of the maternal tree. see also odin references and further reading: waltraud hunke, godins geburt, h in edda, skalden, saga: festschrift zum 70. geburtstage von felix genzmer, ed. hermann schneider (heidelberg: c. winter, 1952, 68.71. deities, themes, and

nir, h arkiv for nordisk filologi 61 (1946: 284.285, proposes an etymology for hrungnir meaning gbig person, strong man. h in his gods of the ancient northmen, ed. einar haugen, publications of the ucla center for the study of comparative folklore and mythology, 3 (berkeley and los angeles: university of california press, 1973, 68.71, georges dumezil makes the argument that the story involves the initiation of thjalfi by thor, in the killing of the made monster, and several eminent scholars have accepted this hypothesis. my analysis of the story is to be found in gthor fs duel with hrungnir, h alvissmal: forschungen zur mittelalterlichen kultur scandinaviens 6 (1996: 3.18. hugin (thought) and munin (mind) odin fs two ravens. in eddic poetry, hugin and munin are mentioned in grimnismal, sta

ed, and thjalfi attempts to lift hrungnir fs lifeless leg off thor but cannot; that job is left to thor fs infant son magni. magni fs success after thjalfi fs failure may give some indication of the god-human hierarchy in the mythology. following georges dumezil, many observers, especially those who, like dumezil, approach the material from the indo-european side, see here a reflection of warrior initiation: under the tutelage of an elder warrior, the initiant gslays h a made monster. i find the theory attractive even though there is nothing in snorri fs text to indicate that thjalfi fs status changes after the encounter with mokkurkalfi, which we would expect in an initiatory context. made monsters turn up in all sorts of cultures, not always in initiatory contexts (e.g, golems. according

e name is unclear, but it was used in the human community too, as several swedish runic inscriptions show. see also egil; geirrod; loki; roskva; thor; utgarda-loki references and further reading: my analysis of the encounter with thjalfi fs family is found in gthor fs visit to utgarda-loki, h oral tradition 15 (2000: 170.186. georges dumezil presents the evidence for thjalfi and mokkurkalfi as an initiation story in chapter 4, gfrom storm to pleasure, h in his gods of the ancient northmen, ed. einar haugen, publications of the ucla center for the study of comparative folklore and mythology, 3 (berkeley and los angeles: university of california press 1973, 66.79. the notion of thjalfi and loki as reflexes of the same character, the companion of the thunder god, was argued by axel olrik, gto

LUCIFERIAN INITIATION VIA NOCTURNE

, rightly or wrongly, i think this: what was once free, casual, and formless seeks arbitrary laws, is precipitated into time and dimensional form with definite functional purpose and direction about which we can only guess. to realize all probabilities within definite limits. unreached yet..that wonderful first glance at anything which is fleeting but, if caught, suspires into great a iluciferian initiation via nocturne by michael ford a ceremonial or solitary initiation into the light of phosphorus. participant should be hooded in a black robe, unmarked with no symbols bearing. this represents that a person need not be refined by appearance, but the center of self. that cain has given man and woman an inherent gift of luciferian independence, that the linage is not cultivated by mere appe

itting within it. candles should surround the circle and the initiate should be within. the wand should be previously used in the art of evocation and goetic sorcery. the sigils surrounding the circle make up along with the center the sigil of lucifer, so that the initiate is actually calling down the essence of the serpentine mind, the luciferian core of the self as a background for the sabbatic initiation. each small part manifests as a whole in the end. the initial ceremony should be a banishing ritual, and before a bath to cleanse the body for the actual initiation. anoint with oil, incense within the temple to allow the mind entrance into the astral mysteries. by closing your eyes and focusing on a small dot which slowly becomes a torch, imagine the light growing closer and closer. a

him, a great and strange musick may be heard as he appears before you. greet this figure: by the torch of azazel, brought to man and woman, hearken and appear through mine eyes. the figure enters you at this instant, allowing a calm silence to fill as the sounds of the musick and the goats grow muffled and dim. by the four winds and the four watchtowers, i call thee angels of silence to bless my initiation. by the call of lilith, grant me passage through the fields of night. from the womb of the mother i emerge with the caul, the stain of witchblood. open your eyes stand and face the altar, staring intently into the mirror: by night, the sabbatic honor of being, the dreamer shall ride the back of the owl, this is the awakening of the dark flesh! eko, eko, asmodee! banish and close circle1

LUCIFERIAN SORCERY

who brought the fire of imagination to mankind. lucifer is known in the witches sabbat covens as the egyptian god set, the lord of storms and chaos and the bearer of the black flame. thus, lucifer revealed, is the initiator by fire and the creator of the left hand path. lucifer, as being the shadow form of our imagination, thus shaitan the adversary, gives us the ability to open the gates of self-initiation through the witches sabbat mysteries. 4 we are required to have the individual love of self, strength and determination to pass through the long winding path of the sorcerer. our goal is to become and achieve through the process of self-deification and self-transformation through this luciferian gnosis. shaitan, as it is called is lucifer the fallen angel. lucifer fell from his desire t

e eastern cult of shaitan and those of the yatukan1 practices. shaitan is the fire-djinn whom, unlike other angels created of light, was created from flame. it was this energy, essence of spirit that who is known as lucifer shone brightly above all others. he held the light of the sabbat to those who would whisper the oaths in the dawn. shaitan the opposer is the gateway of the current of magical initiation, thus holding the double aspects of light and shadow. it is through the union of such that one becomes as shaitan or lucifer itself. the witches sabbat itself emerged from the dreams of the profane, those who knew not the ways of the cunning folk and their work. it was because of the times of persecution that many kept their art secret, working and weaving their webs of sorcery and magi

that the watchers and fallen angels brought to us the gift of what is called witchblood, the black flame of awakening that offered an awakening of senses. each angel still exists in spirit form upon the earth, allowing a linage to emerge from different areas of psychic and physical development. the essence of witchcraft should be explored within its dream based roots, the touch of witches sabbat initiation. as the angels brought us the lore of the wise in the early times, so we must continue to change and progress such ideas into new ways and techniques. sorcery is efficient as a manner of implicating your immediate surroundings. this involves the specific use of lesser and greater black magick in of its aspects healing, cursing, astral projection, love spells and more are essential yet u

he child of asmodeus (called often samael) and lilith, is considered the bringer of gnosis to humanity. other legends give tubal cain as the child of samael and eve, and that in congress the dragon spit filth into her and bore cain. tubal cain was demonized as the brother who killed abel, his so-called brother. it was cain, within the region of the middle east, sparked the forge which brought the initiation given to man by shaitan the opposer, or in a modern context, lucifer. 2 see the book of cain by michael w. ford. 7 the history of the witches sabbat path is one of shadowed presence. such a witchcraft linage speaks through the blood and dreams of those whom with an open mind, invite it in and seek to absorb its essence. consider the egregore of luciferian spirits, those that speak to us

l they be the first of the witch blood yet again. one aspect of witches sabbat teaching is the ability for the student to make a certain contact with ancestral shades and spirits. the aspects of hermetic occultism are present here, from which the egyptian systems of typhonian magick are awakened. the ancestral shades are the spirits of ones past, those familiars that shall manifest the current of initiation further to the dreaming body of witch. one may wish to obtain an old statue or object which may hold a key to the gnosis, something which the individual shall attribute this force unto. some may use the anubis inspired skull of one passed, or the bones and skull of the coyote or such an animal. from this, shall the sigil created by the sorcerer be placed and consecrated within the objec

LUCIFERIAN SORCERY AND SET TYPHON

possibility of divine consciousness awakened in man and woman. the entry of the luciferian practice is symbolized in luciferian witchcraft s "azothoz. in this work, i used the method of poem and prose to write a cipher of ensorcelling the self, or spiritual awareness through a luciferian and sethian mirror. in this work, my position was to clearly draw the connection and becoming process of self-initiation through the lore of the watchers, the nephilim, the black eagle and the essence of the adversary. the combination of art and text invoke the very spirit of shaitan and lilith to those who may embrace it. azothoz reaches into the current of magick to manifest itself in the initiate who may be of this essence, born by the spark of djinn fire to witch blood. this is a luciferian process of

cal perspective. the sabbat itself stands between normal dreaming and waking, it is a mystical process undermined by determination to change and progress. in a symbolized working, the dreamer experiences the sabbat be it in the celestial (luciferian gathering, communion with the watchers) and infernal (daemonic gathering, fornication and shades of the dead) to usher forth a strong process of self-initiation, that the imagination is illuminated and able to stand alone. in an observation process, the imagination is able by means of will, to create and sustain its own individual independent being of self. as a sethian perspective, the luciferian witchcraft is not in my opinion effective as a rhp tool, but only essentially useful through a lhp perspective. the sorcerous path itself is one of s

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

life, creation, pleasure, ecstasy and wisdom. lucifer has been described within a sabbatic context before, specifically as the husband of diana from the legend originating from italian folklore. lucifer (the sun) was the husband of diana (the moon; the two were joined in a great union of opposites. it is the development of the individual towards a partial solitary path which opens each aspect of initiation towards the advancement of the human spirit. this means positive evolution, discipline, understanding and mental strength is the building blocks of understanding. lucifer is thus the high symbol of sethian witchcraft. the witches sabbath has long been a misunderstood and often misrepresented expression of magickal art. it should be considered that the sethian witch cult is an expression

ircles that the watchers and fallen angels brought to us the gift of what is called witchblood, the black flame of awakening that offered an awakening of senses. each angel still exists in spirit form upon the earth, allowing a linage to emerge from different areas of psychic and physical development. the essence of witchcraft should be explored within its dream based roots, the touch of sethanic initiation. as the angels brought us the lore of the wise in the early times, so we must continue to change and progress such ideas into new ways and techniques. sorcery is efficient as a manner of implicating your immediate surroundings. this involves the specific use of lesser and greater black magick in of its aspects healing, cursing, astral projection, love spells and more are essential yet u

his later years. it is known that he had many dream experiences which allowed him to attend the witches sabbath, as well as communicate with many of the attendants. zos vel thanatos (aka. austin spare) created numerous glyphs and sigils based on the astral conclave, even writing texts which included a full invocation of the sabbath. such art and writings no doubt influenced the magickal stream of initiation within many individuals later on, as well as announcing the formation of the technical term called chaos magick in the 70 s. wisdom is the point of conscious understanding that is essential for the practice and life work of the craft of the wise. one may find considerable study in the four elements as described by robert cochrane of the clan of tubal cain. as is within all luciferian tr

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

hich allow the individual a multitude of choices to develop his/her will to its fullest potential. the foundation of toph and coven nachttoter is luciferian magick, and the luciferic witchcraft tradition developed by the coven. taken from elements of gardnerian and medieval witchcraft, influences of thelemic magick, austin osman spare, chaos sorcery and other avenues, toph intend to move magickal initiation into new areas of science and folklore. this is the primary tool of the order, working with phi brainwave patterns to control ones own initiation into the mysteries. systems are very important to the order, and its works. while some may find interest in the witchcraft tradition developed within toph, some may find especial interest in the medieval black magick systems worked with throug

MACNULTY W KIRK KABBALAH AND FREEMASONRY

t time, that was an association they would wish to avoid. is it possible that we see in this situation the reason why freemasonry has, from its very beginnings, excluded women? in the late 17th and early 18th centuries witch's covens in england were androgynous "the english [witch] craft was ostensibly bi-gradal until the end of the seventeenth century. two rites were observed but only one actual initiation was recognized. the first rite entailed ritual copulation with a representative of the god. the magister "brought in" female recruits. the lady brought in male recruits. this is the historical basis for the claim that a candidate must be initiated by a person of the opposite sex. the magister passed the "power" to women. the lady passed it to men. this sexual induction at the entrance r

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

in the etext for legibility--john bruno hare, june 11, 2004. title page preface table of contents introduction the ancient mysteries and secret societies which have influenced modern masonic symbolism the ancient mysteries and secret societies, part two the ancient mysteries and secret societies, part three atlantis and the gods of antiquity the life and teachings of thoth hermes trismegistus the initiation of the pyramid isis, the virgin of the world the sun, a universal deity the zodiac and its signs the bembine table of isis wonders of antiquity the life and philosophy of pythagoras pythagorean mathematics the human body in symbolism the hiramic legend the pythagorean theory of music and color fishes, insects, animals, reptiles and birds (part one) fishes, insects, animals, reptiles and

h of the dying god-the rite of tammuz and ishtar--the mysteries of atys and adonis-the rites of sabazius--the cabiric mysteries of samothrace. 33 the life and writings of thoth hermes trismegistus suppositions concerning identity of hermes--the mutilated hermetic fragments--the book of thoth--poimandres, the vision of hermes--the mystery of universal mind- the seven governors of the world. 37 the initiation of the pyramid the opening of the great pyramid by caliph at mamoun--the passageways and chambers of the great pyramid--the riddle of the sphinx--the pyramid mysteries--the secret of the pyramid coffer-the dwelling place of the hidden god. 41 isis, the virgin of the world the birthdays of the gods--the murder of osiris--the hermetic isis--the symbols peculiar to isis--the troubadours--t

r trinity-christianity and the sun--the birthday of the sun--the three suns- the celestial inhabitants of the sun--the midnight sun. 49 the zodiac and its signs primitive astronomical instruments--the equinoxes and solstices--the astrological ages of the world--the circular zodiac of tentyra--an interpretation of the zodiacal signs- the horoscope of the world. 53 the bembine table of isis plato's initiation in the great pyramid--the history of the bembine table--platonic theory of ideas--the interplay of the three philosophical zodiacs--the chaldean philosophy of triads--the orphic egg. 57 wonders of antiquity the ever-burning lamps--the oracle of delphi--the dodonean oracle--the oracle of trophonius--the initiated architects--the seven wonders of the world. 61 the life and philosophy of p

agorean astronomy--kepler's theory of the universe. 65 pythagorean mathematics the theory of numbers--the numerical values of letters--method of securing the numerical power of words--an introduction to the pythagorean theory of numbers--the sieve of eratosthenes--the meanings of the ten numbers. 69 the human body in symbolism the philosophical manikin--the three universal centers--the temples of initiation--the hand in symbolism--the greater and lesser man--the anthropos, or oversoul. 73 the hiramic legend the building of solomon's temple--the murder of chiram abiff--the martyrdom of jacques de molay--the spirit fire and the pineal gland--the wanderings of the astronomical chiram--cleopatra's needle and masons' marks. 77 the pythagorean theory of music and color pythagoras and the diatoni

y open with them a treasure house of philosophic, scientific, and religious truths. click to enlarge the orphic egg. from bryant's an analysis of ancient mythology. the ancient symbol of the orphic mysteries was the serpent-entwined egg, which signified cosmos as encircled by the fiery creative spirit. the egg also represents the soul of the philosopher; the serpent, the mysteries. at the time of initiation the shell is broke. and man emerges from the embryonic state of physical existence wherein he had remained through the fetal period of philosophic regeneration. next: the ancient mysteries and secret societies which have influenced modern masonic symbolism sacred texts esoteric index previous next the ancient mysteries and secret societies which have influenced modern masonic symbolism

MASTERING WITCHCRAFT

an knowledge, 1962. reprinted from oxford university press edition, 1912- it is from these exiled beings that all true magical knowledge and power is said to be derived. laban, reputedly one of the greatest adepts in magical art of pre-flood times, visited the mountaintop wherein they dwelt, to learn his wisdom. this idea has lingered on and finally became a fundamental part of legends of magical initiation all over the world, from chaldea to tibet. the offspring of the sons of heaven, however, proved to be a mixed blessing for the world. like their progenitors, they were gigantic in stature "great giants whose height was three thousand ells" some of these nephelim, as the descendants of the house of azael were known, were, like nimrod, men of renown and great in wisdom. others, however, t

to the labyrinth of time, will find a list of some of the more useful works at the end of this book in the bibliography. 1- first steps the powers and their attainment having read the preceding pages, you now may be ready to take your first step, your initial, practical commitment to the way of witchcraft. for your first step, it will be sufficient for you to make a token gesture. the traditional initiation rites we defer to chapter 7; it is entitled "the coven and how to form one" here and now it will be sufficient for you to make a symbolic gesture which will ceremonially demonstrate your severance from old restraints and inhibitions that in the past have acted as the main obstacles to the development of the powers within you. basically, these restraints can be symbolized as the yoke imp

athame for three days and three nights in the earth, point down. your backyard will amply suffice. at the end of this time, you may dig up your athame, and, wrapping it in an exorcised piece of cloth, tuck it safely away, ready for future magical use. the third of your working tools is: the cord otherwise known as the girdle, cingulum, or cable tow. the latter name derives from its use in various initiation rituals, some of which will be explained in chapter 7. the cord is used basically to measure the radius of your circles, for binding things and even, on occasions, for binding oneself (for this, see under the heading "ligature" in chapter 6) to make the cord, you should ideally spin your own flax or gather your own river rushes. never mind, though; do as most urban witches do and buy a

rsteps bury a witch bottle, a bottle stuffed full of bent nails and pins. the use of iron is very important in matters of occult defence as you can see. it appears to have a definite "jamming" or "scrambling" effect on any magical signal when used with intention. it is partly for this reason that iron, and indeed any metal, is usually rigorously excluded from the dress of the candidate in magical initiation rituals where a definite transmission of power is required. should you know that either you or your enemy is particularly gifted as a materializing medium, you should also take the precaution of placing a small saucer of very dilute nitric acid or vinegar in every room at the time you expect the attack to take place. the acetic solution seems to have the power of absorbing alien witch p

olizing as it does fire and destruction, accords well with the nature of the horned one in his aspect as a spirit of the wild hunt. the athame is strictly your main magical implement of aggression. however, many witches, when they band together to form a coven, use a sword for group-work. the symbolism is exactly the same. a sword is merely more dramatic in its effect, especially when used during initiation rites. but magically speaking, the simpler witches' knife is just as effective. to consecrate a sword, you proceed in exactly the same way as your athame, buying and exorcising the sword previously without bargaining over the price. astrologically speaking, iron is the metal ruled by mars, and it is the raw energy of this stern principle that we canalize in our invocations of cernunnos

MEANING OF MASONRY

part of those seeking to be instructed; and not infrequen tly one finds brethren discontinuing their interest or their membership because they find that masonry means nothing to them and that no explanation or guidance is vouchsafed them. were such instruction provided, assimilated and responded to, the life of the order would be enormously quickened and deepened and its efficiency as a means of initiation intensified, whilst incidentally the fact would prove an added safeguard against the admission into the order of unsuitable members--by which is meant not merely persons who fail to satisfy conventional qualifications, but also those who, whilst fitted in these respects, are as yet either so intellectually or spiritually unprogressed as to be incapable of benefiting from initiation in i

fact would prove an added safeguard against the admission into the order of unsuitable members--by which is meant not merely persons who fail to satisfy conventional qualifications, but also those who, whilst fitted in these respects, are as yet either so intellectually or spiritually unprogressed as to be incapable of benefiting from initiation in its true sense although passing formally through initiation rites. spiritual quality rather than numbers, ability to understand the masonic system and reduce its implications into personal experience rather than the perfunctory conferment of its rites, are t he desider ata of the craft to-day. as a contribution to repairing the absence of explanation referred to these papers have been compiled. the first two of them have often been read as lectu

nges and developments in the external aspects of the craft, references to old lodges and the names of outstanding people connected therewith--these and such like matters can be read about elsewhere. they are all subordinate to what alone is of vital moment and what so many brethren are hungering for- knowledge of the spiritual purpose and lineage of the order and the present-day value of rites of initiation. in giving these pages to publication care has been taken to observe due reticence in respect of essential matters. the general nature of the masonic system is, however, nowadays widely known to outsiders and and easily ascertainable from many printed sources, whilst the large interest in and output of literature upon mystical religion and the science of the inward order life during the

because they have friends there or know masonry to be an institution devoted to high ideals and benevolence and with which it may be socially desirable to be connected, may or may not be attracted and profit by what is disclosed to them, and may or may not see anything beyond the bare form of the symbol or hear anything beyond the mere letter of the word. their admission is quite a lottery; their initiation too often remains but a formality, not an actual awakening into an order and quality of life previously unexperienced; their membership, unless such an awakening eventually ensues from the careful study and faithful practice of the order's teaching, has little, if any, greater influence upon them than would ensue from their joining a purely social club. for" initiation--for which there

eptive faculty. and lastly, in words with which every mason is familiar, it means that the postulant will henceforth dedicate and devote his life to the divine rather than to his own or any other service, so that by the principles of the order he may be the better enabled to display that beauty of godliness which previously perhaps has not manifested through him. to comply with this definition of initiation-which it might be useful to apply as a test not only to those who seek for admission into the order, but to ourselves who are already within it--it is obvious that special qualifications of mind and intention are essential in a candidate of the type likely to be benefited by the order in the way that its doctrine contemplates, and that it is not necessarily the ordinary man of the world

MICHAEL FORD A RITE OF THE WEREWOLF

ter upon its own heritage as a lineal successor of the ancient mysteries and wisdom-teaching, or whether, by failing so to do, it will undergo the inevitable fate of everything that is but a form from which its native spirit has departmsl i s h i n g 2 a rite of the werewolf the going forth to the infernal sabbat by michael w. ford, akhtya seker arimanius once the sorcerer has undertaken the self-initiation ritual entitled, a ritual of lycanthropy 1 in both parts, and he has visualized perfectly his werewolf shadow, or that similar beast of sorcerer, he has entered into the pact of the devil, the black man of the sabbat. it is the passing of that rite of initiation that will prepare the witch to travel forth to the infernal sabbat, symbolized as the persian arezura, the place in the north

inn 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 number of the beast11, which is inherent in the sun in the zodiac. the sun is also associated with the adversarial triad, being shaitan (set) typhon, apophras (apep) and besz, a god of transformation. the devil as an initiatory force is considered masculine, thus is represented by the

marking which initiated the body into the witch-cult through the witches sabbat practice. in a left hand path perspective, the initiate would seek to discover what is essentially real or tangible about his or her being, what they consider to differ them from the natural order. once this has been established in a basic sense, the antinomian or luciferian vision of rebellion is recognized and true initiation begins. in relation to baphomet, one must retrace the beginnings of the aniza tribe, which birthed the emergence of the imagery associated with the horned head of wisdom. as related in the sufis by idries shah, the arabic root fehm (charcoal) is fhm, meaning black or wise. this is recognizable and easily understood in an initiatory sense from the sufic phrase, dar tariki, tariqat (in th

you are assuming. this is a development from older golden dawn practices and enables the mind to grow strong through understanding and experiencing on dreaming levels other significant god forms, demons and angelick spirits. 23 the egyptian book of the dead, the abode of the blessed, edited by e.a. wallis budge. 24 tubal-cain or cain, the son of samael and lilith, was the master of the forge i.e. initiation. 12 when one approaches the ancient masks of set, seker or the persian druj of the yatuk-dinoih understand that by diving in the black sun, becoming as a god in the darkness is but the first part of crossing the abyss. the rite of adversarial shadow -the ensorcelment of ahriman and the infernal sabbat- the focus and intent of this ritual is the application of an ancient form of sorcery

enses, preferably in a cemetery or crossroads. the ritual of adversarial shadow is the summoning of ahrimanic spirits. as known, ahriman appears in many forms throughout history, a consistent shape shifter. be it toads, wolves or dragons/serpents, ahriman is the wizard in spirit one who masters time by the dream and the twilight world made flesh by desire. the goal of the ritual is a form of self-initiation, adversarial crystallization of the self, that the individual strengthens the psyche and the shadow of the sorcerer. it is the utterance of a word, the embodiment of a god or goddess in flesh. the rite of the adversarial shadow the chant of the infernal sabbat as i face the star of al ghul the two horns become one. i cast the circle as kabed-us-spae, that within is the circumference of

MICHAEL FORD BOOK OF CAIN

of my father s realm, being the air and fire. i was also shown and taught the arts of the lower realm, called a secret place known as arezura, that shadow and flame was the mastery over the earth. i was blessed again with the mark of cain which is the distinct mark of our lord the devil, which is the self in perpetual opposition which breeds strength and development. the mark of the devil was the initiation mark of azazel and lilith, which may come as caul or birth mark, this may be passed through the circle from my being touching the initiate, or lilith who is strong in both shadow and flame. i then took forth to the great deserts, with the blessing of lilith and the dragon itself. i was the lord of the forge, the blacksmith of infernal and celestial fire, the rider of the dragon and brin

oddess, did i taste the pleasures of the harlot, walk the earth forever. i am the wandered, and many forms i will take. that even that i have left flesh shall my spirit dwell on, that i who have embraced the black flame just as set-an of egypt, that i shall dwell in the places of the earth lest seen, but in this path one may find me. by forest or desert some may call me, and i may answer calls of initiation into the circle of the witch born. in the fire of the adversary do i walk for eternity, my father s soul illuminating those who seek me. i am vampyre and i am the sorcerer of light from the serpent s tongue. the invocation of cain -the blackened fires of the forge- cain is the earthen initiator of magick, the sorcerous enfleshed spirit of lucifer and lilith, cain is also the one who wal

he child of asmodeus (called often samael) and lilith, is considered the bringer of gnosis to humanity. other legends give tubal cain as the child of samael and eve, and that in congress the dragon spit filth into her and bore cain. tubal cain was demonized as the brother who killed abel, his so-called brother. it was cain, within the region of the middle east, sparked the forge which brought the initiation given to man by shaitan the opposer, or in a modern context, lucifer. from sabbatic sorcery, michael w. ford. casting the shadow of cain phosphorus solitary circle casting this is a small ritual designed to imbibe the sorcerer with a focused current of being, the dedication of the path of cainnite antinomianism. one may use the grand sabbatic (luciferian) circle as a means of antinomian

MICHAEL FORD WITCHMOON

esents them as the doors of the gate of the abyss, the entry to the astral plane of knowledge as well as the qliphoth, being the astral abode of vampires and other spirits. the bat like wings of the varcolaci represent the powers of astral flight and the nightside current which exists through their waves of sight. the pentagram itself is the symbol of reverse entry via the death posture, in which initiation of the witch is accomplished. the 32 32 pentagram is the key to the abyss and the shadow spectrums of the mind. the varcolaci sigil was received via trance by blood moon asuar (10, after a careful description from the author of what he received via the astral plane. this was received and consecrated in 1994 e.v. and has been used in the vampiric current since. the devilcosm (another nam

upon the gray path of wizardry and power! undertake the oath not for any group but for yourself alone. if you decide to join a significant group for further ceremonial training then you will already be ahead in technique by the development of character. the sigil of the witch moon the calling point of hecate 44 44 (the sigil of the witch moon is a communication point of hecate and black isis (4) initiation purpose and symbolism the dedication towards the magickal path is a far from simple task. static symbolism and the concocted trappings of magick are often no more than dogmatic sickness which can lead to stagnant development. it is therefore suggested that the sorcerer is one able to change their self and immediate surroundings as they see fit. beliefs change with will and desire, to su

one has developed their own personal convictions and developed a sense of honor it should be adhered to, save for a paradigm shift which would render the sorcerer useless for true magick, being that of growth and progression. spirits will seek to destroy an individual with no honor. unable to keep his or her word, they fall prey to that which lurks forever in the shadows of the subconscious. the initiation into the luciferian witchcraft is based on pushing the self, tearing away all masks which make up the outside of the individual until the basic essence remains. this is the way in which one begins building something strong and honorable. the essence of the initiation is to dedicate the sorcerer to the life long path of magick, wherein a great and beautiful flower awaits those of awakene

d subterranean cavern. i stress the issue of sorcery being extremely personal to the individual who practices it. one who approaches magick as impersonal will obviously be a failure since successful sorcery demands a strong and focused conviction and frame of mind. one must understand that in order to create change, significant knowledge and superior presence must exist to reach the desired goal. initiation into the sethanic mysteries is based on a loose but well practiced doctrine. the witch requires an area of land, preferably wooded, in which solitude is possible. the mentor or partner can be present to give direction and guidance. the witch has a small bonfire going and is draped in traditional garments, hooded robes of white, appropriate to the initiation process. any other objects su

than a vehicle for the magickal current, you are nothing. all living things, great and small come and return to dust, the great womb is a spawning ground of genetic isolation and personality. time is not our own yet it is within our control. knowing this, you are truly free to do what you will and live your life according to your inner desire, independent of external manipulation. the purpose of initiation is to set you upon the path so that the self may be revealed. the holy guardian angel or true will shall manifest in time and with practice. while you a wait that moment however, push forward and be one with the path! the circle should be cast outdoors if possible with a circle of flour, observe the four watchtowers and focus upon all elements flowing fire, water, air and earth. the ang

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

amazing superhuman abilities, and tookover. there was a veritable worldwide epidemic of these god-kings between 5,000 and 1,000bc they were also capable of telepathic communications: their close world-wide cooperation has been maintained by instantaneous intercommunica-tion by telepathy which is taught them (eklal kueshana, the ultimate frontier) it is from these times that we have the concept of initiation into the so named mysteries,which were always some kind of sequestered knowledge of enormous portent that only afew special severely tested persons could know about. later, it was thought, after mankinddefied the alien despots, some of these initiation processes were maintained for the keepingof the knowledge sacred and out of their hands. atlantis, alien visitation, and genetic manipul

andlodge of texas. on april 19, 1993, the clinton administration murdered adults and children in thebranch davidian group at mount carmel, a compound about 10 miles from the city of waco.28.1997 while still shooting titanic, director james cameron secretly traveled to arizona to becomea 32nd degree mason at the masonic lodge in downtown phoenix, on march 13th, 1997. whilecameron was receiving his initiation into the 32nd degree from his law of one allies, millions ofpeople witnessed a large v-shaped formation of lights over the city of phoenix. phoenix is justnorth of 33? north latitude. its ancient name was fenex. as historical reminders, many sitessacred to the law of one are located in the vicinity of 33 including the pyramids of giza in egypt,which are patterned after the belt stars of

he dragon spirit. it has an equivalence to the bur-mese nats, or god-serpents. in the esoteric tradition it is synonymous for adepts, or initiates. in indiaand egypt, and even in central and south america, the naga stands for one who is wise. the [buddhist philosopher] nagarjuna of india, for example, is shown with an aura, or halo, of sevenserpents which is an indication of a very high degree of initiation. the symbolism of the seven serpents,usually cobras, are also on masonic aprons or certain systems in the buddhist ruins of cambodia(ankhor) and ceylon. the great temple-builders of the famous ankhor wat were considered to be thesemi-divine khmers. the avenue leading to the temple is lined with the seven-headed naga. and evenin mexico, we find the naga which becomes nagal. in china, the

masonic lodges in europe and america. in 1780, weishaupt recruitsadolf francis (baron knigge, which allowed the hierarchical structure of the order to expand to com-pletion. weishaupt sought absolute obedience to him and other influential members of the order, andworked for the overthrow of church and state authorities who were seen as blocks to illuminati progress.knigge completes the system of initiation, and membership swells to 300. competition arises betweenweishaupt and knigge. 1781 american congress meets for the first time. the bank of north america founded, modeled afterthe bank of england. never recognized by the majority of states. bank of north america folded in1790. 1781 massachusetts medical society incorporated. 1782 masonic congress at wilhelmsbad. knigge enrolls virtually

alien visitation, and genetic manipulation381 appendix f: general chronology of events included the concepts of dionysian children of the sun and an illuminist-osiris-isis orientation.aldous was also tutored by h.g. wells, who was also in charge of british foreign intelligence in 1916.one of the curious books written by wells was the open conspiracy: blue prints for a world revolu-tion. huxley's initiation into psychedelic substance was provided by aleister crowley. it is thought bysome that the british push of psychedelic chemicals on the united states is reminiscent of the paradigmof opium in china. 1953 tavistock institute, connected to the psychological warfare division of british intelligence andfunded by the ford foundation, british defense ministry, and harvard university, sponsors

MICHAEL W FORD THE VAMPIRE GATE

of light as his direction is the east. lucifer as a vampyric spirit 9 is ahriman the prince of darkness. his wisdom is infernal and is hidden. all symbolism of vampyrism or vampirism as it is spelled is reflective of the spirit and astral plane. the name lucifuge means fly the light and reflects the nocturnal nature of many luciferian spirits. just as lucifer was the brightest of angels, upon his initiation and fall he was encircled in darkness. thus he has the highest articulation and knowledge, the deviation and perverseness of the darkest aspects. he is both beast and serpent and he may take many forms as well. lucifer is proteus and changes at will. the astral plane when entered will provide an exciting and challenging initiatory experience. you must be willing to trust your instincts

ba and set. i am a vessel of ahriman and az. i worship my own self-progressing divinity. i deny all religions which would sacrifice the sense of i. i recognize that religion must start within and be a mirror of my desire. i affirm my body as a temple of darkness and fire. i affirm my soul as the daemon-god upon the throne in this black tower. the twin serpents are my key to continued vitality and initiation, i will seek to raise and then create my desire upon earth. i recognize my eye is but the eye of set, that as the serpent i shall command my presence upon earth. i shall be a manifestation of the archdaevas upon earth. my actions will be thought out and i will exercise my will in each action. i recognize there is no other god than myself. i am the serpent. urvan ameretat me nemah'ya i (

c of the society they live in. a luciferian who is belial-like or a lord of the earth would not be a prisoner because they cannot obey laws, a good example of a luciferian is one who runs a successful business or is the head of a charity for battered women. prey are the weak, predators are the strong. it is as simple as that. 2. look for ways to always gain knowledge. experience is the pathway to initiation. look for wisdom from experience, always test yourself in this way long trips, extensive exercise to your capacity, college or specific areas of learning in short, challenge yourself. building the mind builds the immortal spirit. 3. qi or life energy is around all of us. drain it and grow strong from it. you absorb energy from focus itself using aighash, the persian demon of the evil ey

eturn to the object of what you have made for it. 32 astral vampirism from the material body astral flight is a powerful state in vampiric development. the luciferian spirit is centered in the element air, thus relating to the astral body itself. the witches sabbat in the luciferian witchcraft tradition is founded in the dreaming or astral conclave, the subjective experience from which a level of initiation occurs. the sabbat is a reality, yet it lies behind a veil found. as tiamat is the goddess of vampires, the method of sorcery of draining astral energy should be practiced in everyday life while secretly, with the intent of immortality. much of the practice of vampyrism or vampirism from a luciferian focus is based around the ahrimanic daevas, yatuk dinoih. one may practice vampirism in

c sorcery 51 advanced vampyrism qlippothic sorcery so-called psychic vampyrism is directly associated with the predatory spirit as it is developed in the subconscious. it must be considered that vampyrism is an initiatory process, like luciferian witchcraft, which is never quelled or sated. the vampyre magickian will always move forward. transformation over time will change the course and mode of initiation, but the aim will be the same power and spiritual continuation. qlippothic vampyrism holds relevance to the vampyre magickian as it is a state of delving the depths of the subconscious and as some considered the infernal realms from which the subconscious mind opens to. the archdemons and qlippothic servitor demons manifest in the earth in numerous ways; however the very role in which t

MICHAEL WYNN THE SOUL TRAVELERS

d do is relate to you this chosen one s reappearance--michael wynn's "the soul travelers" 11 in mythology, and perhaps a bit of philosophical commentary. luckily a few occultists have given me some insight on this subject (in a most annoyingly hushed-mouth manner. they speak of him as though he represented a major set-back to the plan. and where was the lord those 18 years? was he on a mission of initiation, civilizing, and demon hunting? they speak of him as though he did take a huge risk in coming here, as if jesus guaranteed trip back to heaven is only a myth. i have even heard jesus spoke of as a renegade; a police-like figure who hunted demons. more on this later. if mythology is in fact eccentric tales created to explain creation itself, then why so many corresponding details? if the

great work, and it is among the highest achievements of both white and black magicians. although the term is used profanely to describe the chemical conversion of one element to another, alchemy is another word used to describe this kind of spiritual development; the middle pillar ritual detailed earlier is one example of spiritual alchemy. the individual steps of spiritual development are called initiation. contrary to popular belief, which uses words like initiation to describe entry into a group, in magic initiation represents increasingly advanced states of spiritual alchemy. self-initiation is also possible, but takes much longer. self-initiation is a series of rituals undertaken by a solitary practitioner that are designed to slowly achieve spiritual transformation, without the help

n method for feeding. places where emotionally-charged humans gather, like churches, dance clubs, and stadiums are perfect feeding grounds for the vampire. if--michael wynn's "the soul travelers" 60 a single human is under continued attack, that person will begin to feel weak, drowsy, and mentally dull. the vampires call themselves the reborn, or the many-born. in ancient egypt, those who desired initiation and transformation underwent a death and rebirth ritual by being blindfolded and led into the center of the great pyramid of giza. it was claimed that those who died in the pyramid resurrected as gods; they became powerful wizards called djedi. which is where george lucas got his jedi. in modern times, the rite of vampiric transformation still requires clinical death. some vampires are

ving initiates lowered into a pyramid while blindfolded. the good folks at yale s skull and bones fraternity also reenact the ritual of death and rebirth by climbing into a coffin and being reborn as bonesmen. after which they are allegedly told that they are now superior to the human cattle (considering the pedigree of its members, i m sure they were already under that impression. these steps of initiation are symbolized by paths from sephirah to another, here the initiate makes his way from malkuth to kether. lucifer s fall from the highest abode in the heavens is frequently represented by a lightning bolt, whereas the human s path upwards may include a snake--michael wynn's "the soul travelers" 61 famous phrases: transformation through the mystic passageways and chambers of the great py

MICHAEL W FORD NOX UMBRA

to the god astaroth, living altars such as madame de montespan and madame de saint-font. blood and sacrifice should never be used or employed literally by an sorcerer. one should imagine or visualize, but to harm another human or animal in such an act is a vile misrepresentation of magickal practice and the sacred nature of living beings. the ritual of the summoning of the vampyric familiar is an initiation rite of exteriorization. while the sorcerer is creating an exterior force from the interior (the self, this is a process which austin spare introduced from his linage within the luciferian mysteries. the magician creates a visual image of a vampyre shade from which is an exteriorized form of the self, an elemental of the mind. this is clearly a building point of the will and an act of b

to this circle (imagine a great shadow with many bestial and infernal aspects, the form encircles you and you welcome it) i summon now lilith, whose caul shall bless me with reawakening (imagine the demon-goddes lilith come forth in sinister manner,forming both the grotesque and beautiful in one being, this is lilith in her vampyric aspect) i summon now cain who first tasted the blood of abel in initiation (imagine the first born of witch blood, cain who tasted the shadow knowledge of the skull of abel- cain is wrapped in a great shroud in this vampyric aspect) i summon now hecate- who blesses the circle and path of the dead (imagine now hecate in the form of a triple headed goddes,demonic and angelic in essence whom blesses you with the key to the gates of the dead) i announce my death a

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

ou emerge from the rite, record your emotions and thoughts. when you are complete in your exploration of this cave, banish and close the rite. keep a journal of this working and what you learned about yourself by it. this shadow form is but of you, thus you should seek a regular communion with such spirits. prayer of akhtya purpose of ritual to achieve aethyric communication, inspiration and self-initiation through the anthropomorphic assumption of identity. akhtya was considered an "evil" sorcerer, the founder of yatus, or yatuk-dinoih (witchcraft- a guild of sorcerers who practiced black magic or adversarial rites under the direction or path of ahriman in ancient persia. yatuk/yatus is considered now a left hand path approach to witchcraft, that is by encircling the self one may achieve

ation through the anthropomorphic assumption of identity. akhtya was considered an "evil" sorcerer, the founder of yatus, or yatuk-dinoih (witchcraft- a guild of sorcerers who practiced black magic or adversarial rites under the direction or path of ahriman in ancient persia. yatuk/yatus is considered now a left hand path approach to witchcraft, that is by encircling the self one may achieve self-initiation into the mysteries of the adversary, the opposition of self against the natural order. the image or archetype through which self is in awakening is the image of ahriman, refer to the khorda avesta (book of common prayer) translated by james darmesteter, from "sacred books of the east, american edition, 1898. the ideal mind set of this ritual and any in the yatuk dinoih is one working wi

MORALS AND DOGMA

a ladder reaching from earth to heaven, divided into seven steps or stages, to each of which was a gate, and at the summit an eighth one, that of the fixed stars. the symbol was the same as that of the seven stages of borsippa, the pyramid of vitrified brick, near babylon, built of seven stages, and each of a different color. in the mithraic ceremonies, the candidate went through seven stages of initiation, passing through many fearful trials and of these the high ladder with seven rounds or steps was the symbol. you see the lodge, its details and ornaments, by its lights. you have already heard what these lights, the greater and lesser, are said to be, and how they are spoken of by our brethren of the york rite. the holy bible, square, and compasses, are not only styled the great lights

thically of the profane, in the strictest sense--intellectual believers, but practical atheists--men who will write you "evidences" in perfect faith in their logic, but cannot carry out the christian or masonic doctrine, owing to the strength, or weakness, of the flesh. on the other hand, there are many dialectical skeptics, but ethical believers, as there are many masons who have never undergone initiation; and as ethics are the end and purpose of religion, so are ethical believers the most worthy. he who _does_ right is better than he who _thinks_ right. but you must not act upon the hypothesis that all men are hypocrites, whose conduct does not square with their sentiments. no vice is more rare, for no task is more difficult, than systematic hypocrisy. when the demagogue becomes a usurp

cessary path, they were a dangerous one by which to approach the deity; in which many, says plutarch "mistaking the sign for the thing signified, fell into a ridiculous superstition; while others, in avoiding one extreme, plunged into the no less hideous gulf of irreligion and impiety" it is through the mysteries, cicero says, that we have learned the first principles of life; wherefore the term "initiation" is used with good reason; and they not only teach us to live more happily and agreeably, but they soften the pains of death by the hope of a better life hereafter. the mysteries were a sacred drama, exhibiting some legend significant of nature's changes, of the visible universe in which the divinity is revealed, and whose import was in many respects as open to the pagan as to the chris

where, by the virtue of the sea-water that they have imbibed, the roots and leaves sprout and they grow into fruitful plants, which will, in their turns, like their ancestors, be whirled into the sea. god will not be less careful to provide for the germination of the truths you may boldly utter forth"_cast" he has said"_thy bread upon the waters, and after many days it shall return to thee again" initiation does not change: we find it again and again, and always the same, through all the ages. the last disciples of pascalis martinez are still the children of orpheus; but they adore the realizer of the antique philosophy, the incarnate word of the christians. pythagoras, the great divulger of the philosophy of numbers, visited all the sanctuaries of the world. he went into judaea, where he

pythagoras, the great divulger of the philosophy of numbers, visited all the sanctuaries of the world. he went into judaea, where he procured himself to be circumcised, that he might be admitted to the secrets of the kabalah, which the prophets ezekiel and daniel, not without some reservations, communicated to him. then, not without some difficulty, he succeeded in being admitted to the egyptian initiation, upon the recommendation of king amasis. the power of his genius supplied the deficiencies of the imperfect communications of the hierophants, and he himself became a master and a revealer. pythagoras defined god: a living and absolute verity clothed with light. he said that the word was number manifested by form. he made all descend from the _tetractys, that is to say, from the quatern

MOTTA MARCELO THE COMMENTARIES OF AL

t it is right. each simple elemental self is supreme,very god of very god. aye, in this book is truth almost insufferably splendid, for man has veiled himself too long from his own glory: he fears the abyss, the ageless absolute. but truth shall make him free! the reader will assimilate this more easily, on the intellectual plane, by considering the theory of relativity. from the point of view of initiation, the difference between a magister templi and a 'black brother' is that the magister knows that he is the center of the universe for himself, but understands that the same is simultaneously true of any other human being. the 'black brother' knows that he is the center of the universe, but does not understand that the same is true of others. of all others. what is more, he does not want

ence ridiculous, a senseless and inexcusable folly. it would throw us back on the dilemma of manicheism. the idea of incarnations "perfecting" a thing originally perfect by definition is imbecile. the only sane solution is as given previously, to suppose that the perfect enjoys experience of (apparent) imperfection (there are deeper resolutions of this problem appropriate to the highest grades of initiation; but the above should suffice the average intelligence) we are not to regard ourselves as base beings, without whose sphere is light or "god. our minds and bodies are veils of the light within. the uninitiate is a "dark star, and the great work for him is to make his veils transparent by 'purifying' them. this 'purification' is really 'simplification; it is not that the veil is dirty, b

aw' is thora, and equivalent (that is, qabalistically) to words meaning "the gate of the kingdom" and "the book of wisdom (heed well, 0 children) 34. but she said: the ordeals i write not: the rituals shall be half known and half concealed: the law is for all. the ordeals are at present carried out unknown to the candidate by the secret magick power of the beast. those who are accepted by him for initiation testify that these ordeals are frequently independent of his conscious care. they are not, like the traditional ordeals, formal, or identical for all; the candidate finds himself in circumstances which afford a real test of conduct, and compel him to discover his own nature, to become aware of himself by bringing his secret motives to the surface. some of the rituals have been made acce

or the dawn, and enjoy the pleasures of the night meanwhile. the general allusion is to the equinox ritual of the g. d, where the officer of the previous six months, representing horus, took the place of the retiring hierophant, who had represented osiris. the "general allusion" is nothing of the sort. this verse is a categorical statement, to be taken in the most objective way by any aspirant to initiation. all the rituals, words and signs of past initiatic orders are abrogate. you must not 1 et yourself be conned by any of them. see "the ship. asar and isa are one, that is, they are different forms of the same formula, the central formula of the minor mysteries. the difference between their rites is simply a matter of psychological convenience. see liber 175, verse 2, for this important

y only to pathological minds. 50. there is a word to say about the hierophantic task. behold! there are three ordeals in one, and it may be given in three ways. the gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest. thus ye have star& star, system& system; let not one know well the other! these ordeals are general: all aspirants to thelemic initiation must pass through them. the conditions and circumstances always vary according to the individual case. don't think, either, that the ordeals get easier as you progress. they get harder. the late ordeals would disintegrate your vehicles in the early stages of initiation. 51. there are four gates to one palace; the floor of that palace is of silver and gold; lapis lazuli& jasper are there

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

emeter and persephone; but the most important belief inculcated was the doctrine of the immortality of the soul. that the lessons taught were of the highest moral character is universally admitted "the souls of those who participated in them were filled with the sweetest hopes both as to this and the future world" and it was a common saying among the athenians "in the mysteries no one is sad" the initiation into these solemn rites (which was originally the exclusive privilege of the athenians) was accompanied with awe-inspiring ceremonies; and secrecy was so strictly enjoined that its violation was punished by death. at the conclusion of the initiation great rejoicings took place, chariot-races, wrestling matches &c, were held, and solemn sacrifices offered. the initiation into the lesser

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

the goat-footed god of fertility, pan, indulging in drink, laughter, love, and song. the more interesting covens, on the other hand, indulge in an orgy of< wickedness where all the instincts are given free reign. the dark forces, pleased by the perversions performed for them, then pursue obtaining the tasks asked of them by the participants. welcome to the coven there are various forms of secret initiation ceremonies depending on the type of coven one seeks to join. in most instances the initiate is a woman; though, in some cases a man will be initiated into the coven. the coven master enters the room and draws a magic circle on the floor. the spirits of the north are called upon to witness the ceremony with the words, i summon, serve, and call ye up mighty ones of the north to guard the

mon objectives. covens hold great feasts on certain nights each year. special nights on which white witches gather to celebrate their devotion to the moon goddess diana, and the goat-footed god of fertility, pan, indulging in drink, laughter, love, and song. the more interesting covens indulge in an orgy of wickedness where all the instincts are given free reign. there are various forms of secret initiation ceremonies depending on the type of coven one seeks to join. the initiate is led naked to the center of the circle with her hands tied behind her back, and blindfolded. at the center of the circle she repeats a solemn vow, then she is presented to each member of the coven who greet her with a kiss. contrary to popular belief not all witches belong to covens. many work alone and with jus

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

modern specialization, but included an extensive knowledge of architecture. the organization was represented hierarchically. 2. the organization extended beyond a strictly professional framework. its members considered themselves brothers and provided mutual assistance. 3. the association, in both its operations and assistance, followed traditional rites. members were accepted into it through an initiation and the brothers were united by sacred practices that were illustrative of an asceticism, an indispensable condition for the realization of the work. 4. the association accepted members who were not practitioners of the trade. 5. the association displayed and highlighted its character of universalism. 1 2 introduction this study of freemasonry looks at both its specific history and the

lders in ancient times, they were of a sacerdotal nature. among the egyptians, the priest embodied a special branch of human knowledge. each grade put its students through a predetermined series 6 the origins of freemasonry from ancient times to the middle ages of studies specific to the art or science that it professed. in addition, for each novitiate degree, students were subjected to trials of initiation the purpose of which was to ensure them a vocation and which added to the mysteries whose teaching was hidden from the public. it must be assumed that architecture, like all other sciences, was taught in secret. louis hautcoeur writes: the first architects known in egypt, in asia minor, performed sacred duties independent from their role as builders. imhotep, who built the first large s

ilders in rome 7 in the legends concerning architect kings such as dadaelus, trophonius, and agamedes. a typical example is that of the priests of dionysius or bacchus. they were the first to erect theaters in greece and to institute dramatic representations principally linked to worship of the god. the architects responsible for the construction of these buildings maintained a priesthood through initiation; they were called dionysian workers or dionysiasts. we know through strabo and aulu-gelle that the dionysiasts' organization in teos was assigned to them as a residence by the kings of pergama around 300 b.c. they had a specific initiation as well as words and signs by which they recognized one another and were divided into separate communities called synods, colleges, or societies. eac

at had survived. the karmati movement, which is the source of these muslim institutions, stands out both religiously and philosophically in its introduction to islam of basic foreign assumptions primarily those that were hellenic, neoplatonic, pseudo-hermetic, and "sabine" by 74 the origins of freemasonry from ancient times to the middle ages spreading these elements through an esoteric method of initiation based on reason, tolerance, and equality, the karmates facilitated ties among all races and castes* a conversion to ismailism is the basis for the creation of the brotherhood of the assassins: the conversion of its founder and first grand master, hassan sabah, a highly educated man who was a minister of the sultan of isfahan. he reformed ismailism with a less flexible administration tha

ary and an astronomical observatory there. outside of the holy land, there was another region where christians had contact with arab civilization and ismailian sects in particular: spain. in the eleventh and twelfth centuries, an ismaili group similar to the assassins, the brothers of purity, lived on the iberian peninsula. we possess fifty-one treatises left by these brothers and know that their initiation consisted of four grades. the objective they pursued was the propagation of a philosophy inspired by that of aristotle with neoplatonic interpretations. there is no need anymore to provide proof of the influence exercised by the arab civilization over the western world. we have already* it should be noted that the middle east, cradle of the christian world, had long been disposed to the

NEW WORLD ORDER OR OCCULT SECRET DESTINY

ht. in occult doctrine it is thought that from the union of spirit and matter (the pyramid is made of stone, rock, and earth and represents the unconscious. the capstone is made of an immaterial substance light or spirit and is conscious, a new being a transformed being is created. the seal s reverse depicts a separation state in the separation of the eye the triangle. the pyramid exemplifies the initiation stage. it is the house of initiation, in which the candidate confronts the world of darkness and enters the world of spirit. by passing the tests of the elements, the candidate is initiated into the realm of higher consciousness (heironimus ibid, p.92) after succesfully completing the initiation process, the candidate is reborn, and joins the single eye in the pyramid. the new world ord

spiritual evolution of those who aspire to perfect their own nature and transform it into a more god-like quality. freemasonry, through its mysteries, will soon usher in a new world religion for the new world order. a modern day tower of babel and the ultimate unification of the world s religions. the new age welcomes these goals and looks to the light of masonry as its