Michael Wynn's Occult Reference Library
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eus "my station is in the west, and symbolizes the increase of darkness and the decrease of light, which encompass us in the absence of the sun of life and light. i 27 guard the gateway of the west and watch over the reception of the candidate and of the lesser officers at the execution of their duties. my robe is an image of the darkness that was upon the faces of the water. i carry the sword of judgment and the banner of evening twilight which is the banner of the west. i am called fortitude and i am the master of darkness" hierophant (stands holding the sceptre and banner of the east "my station is on the throne in the east which symbolizes the rise of the sun, and the light of the golden dawn, life and light. the red color of my robe symbolizes light. my insignias are the sceptre of po

e in the path of darkness in the 0=0 when he has to name the guardians of the gates of the east and west. the figures on the pillar represent the soul introduced by the jackal-headed anubis, the guide of the dead, into the hall of truth. the soul then watches the weighing of its actions in earth life against a figure of truth in the mystical scales of ma by anubis. thoth, ibis-headed, records the judgment and the devourer stands ready to seize if the soul has led an evil life. passing through this ordeal, the soul is then introduced into the presence of osiris by horus. osiris sits in his shrine upon a throne, with the crook and scourge, symbols of mercy and severity, in his hands; behind him are isis and nephthys, the 39 goddesses of nature and perfection, and before him are the four geni

ess, although sometimes fleeting. this will depend on where the card falls in the circle spread. if it falls in earth, it's usually long lasting; if it falls in air, it is very quick. chariot -reversed it indicates that the obstacles that you are facing will more than likely overcome you. strength this is strength, fortitude, courage and power. sometimes power is not always under the will of good judgment. it can also mean obstinacy. strength -reversed 104 pure, animalistic, physical power. hermit this is motion, movement in one's life, power and action, however, it can mean caution arising from an impulse or an inspiration. hermit -reversed overt cautiousness and possibly wrong decision making. wheel of fortune this is a positve karmic card that indicates good fortune and happiness, with

ic card that indicates good fortune and happiness, with some boundries of course. it can also mean intoxication with success. this card along with the empress card, chariot card, or universe card is almost the ideal situation for abundance. wheel of fortune -reversed bad luck and ill fortune. justice this is a karmic card meaning justice and balance, strength and force, it can also mean an act of judgment coming on you. equilibrium. justice -reversed imbalance, hatred, bigotry, biasness and a total lack of equilibrium in that element. hanged man this indicates enforced sacrifice and punishment, also indicates loss. it can also be a card that can indicate some fatality in an area. this is generally a card of suffering. however, the person that usually goes through this suffering usually eme

on and interpretation. the card to the right of the reading indicates "what is the probable outcome if i perform__gical act or__ysical act." tis card will tell you karmically, the probable outcome. in addition, it will give you some idea as to the mundane effect. for example, the star card would indicate a very positive outcome both on the physical plane and on the spiritual plane. if in your judgment both cards are equally positive, then the card on the left-hand side of the reading is moved next to the card on the right-hand side of the reading. in other words it is a go. it is significant that by doing a magical ritual or the act, you will have a very positive outcome. if both cards are negative, it requires you study the influences that are surrounding you at this time. through med

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ioned an ukkon malja, bowl of ukko; malja= swed. skal, strictly scutella, potatio in memoriam vel sanitatem. minne-drinking. 63 now that suevic cnpa filled with beer (p. 75) was a hallowed sacrificial cauldron, like that which the cimbri sent to the emperor augustus^ of the scythian cauldron we have already spoken, p. 75; and we know what part the cauldron plays in the hymisqvisa and at the god's judgment on the seizure of the cauldron (by thor from giant hymir. nor ought we to overlook the on. proper names ashctill, thorhctill (abbrev. thorkel) as. oscytcl (kemble 2, 302; they point to kettles consecrated to the as and to tlior. our knowledge of heathen antiquities will gain both by the study of these drinking usages which have lasted into later times, and also of the shapes given to lake

ab. 969% jun. 212. diut. 1, 495^ and for nemus, dint. 1, 492^ the last gloss, in full, runs thus' nemus plantavit:/t?^si; flanzota, edo (or) jiaruc, edo wih' so that haruc, like will, includes on the one liand the notion of templum, fanum, and on the other that of wood, grove, lucus^ it is remarkable that the lex eipuar. has preserved, evidently from heathen times, harahus to designate a place of judgment, wliich was originally a wood (ra. 794. 903, as. jicarg masc, pl heargas (fanum, beda 2, 13. 3, 30. orosius 3, 9, p. 109. heargtvibf (fani tabulatum, beow. 349. set hcarge, kemble, 1, 282. on. horgr masc, pi. horgar (delubrum, at times idolum, simulacrum) sffim. 36^ 42^ 91^ 114^ 141; especially worth notice is siem. 114: hoj^gr hlasinn steinom, griot at gleri orsit, rosit i nyio nauta blo

as in the m. dut. ere, mire, for enre minre- conf. onsike (odin's drive) supra, p. 159. thunar. 1g7 waggons too, especially osinn and freyr (see pp. 107, 151, but thorr is distinctively thought of as the god who drives; he never appears riding, like osinn, nor is he supposed to own a horse: either he drives, or he walks on foot. we are expressly told' thorr gengr til domsius, ok vesr ar' walks to judgment, and wades the rivers (sn. 18^ the people in sweden still say, when it thunders: godguhhen aker, the good old (fellow) is taking a drive, ihre 096. 740. 926. gofar akar, goffar kor, the gaffer, good father, drives (see suppl. they no longer liked to utter the god's real name, or they wished to extol his fatherly goodness (v. supra, p. 21, the old god, dan. vor gamle fader. the norwegian c

as ciim voluit abstulit, et cum libuit areutibus terris infudit &c. 174 thunae. ohg. poem of muspilli 48 54, antichrist and the devil do indeed fall, but elias also is grievously wounded in the fight: doh wanit des vilu gotmanno^ daz elias in demo wige arwartit: sar so daz eliascs pluot in erda kitriufit, so inprinnant die perga; his blood dripping on the earth sets the mountains on fire, and the judgment-day is heralded by other signs as well ^yithout knowing in their completeness the notions of the devil, antichrist, elias and enoch, which were current about the 7th or 8th century,2 we cannot fully appreciate this analogy between elias and the donar of the heathens. there was nothing in christian tradition to warrant the supposition of elias receiving a wound, and that a deadly one. the

that from forsite arose by assimilation fossite, fosite, or that the ii dropt out, as in ohg. mosar for morsar, low germ, mosar; so in the frisian angeln, according to hagerup p. 20, fost, foste= forste, primus. besides, there is hardly any other way of explaining fosite. in on. forscti is praeses, princeps, apparently translatable into ohg. forasizo, a fitting name for the god who presides over judgment, and arranges all disputes. the gothic fauragaggja bears almost the same sense, which i also find, even in much later writings, attached to our word vorgdnger (now= predecessor. more complete as. 232 paltae. genealogies would perhaps name a forscta or forsete as baeldseg's son^ forseti, fosite are a proof of the extent of balder's worship. if we may infer from pholesouwa and baldrshagi th

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

to pieces and scattered them throughout egypt so that he could never be restored to life. but isis searched once more and, assisted by nephthys, remodelled the bones into osiris' form and restored her husband to life once more. when their son horus, the sky god, became a youth, he fought to avenge his father against seth. the divine judges, including thoth, god of wisdom, met in the great hall of judgment and decided that osiris should become not a living king once more, but eternal king and judge of the underworld. osiris was also god of vegetation, the fertile, flooding nile and the corn, and so represented the annual dying of the land and rebirth with the flood. he is normally pictured as a man, bound in mummy wrappings. osiris is an important icon of the annual cycle of sacrifice and r

ABRAMELIN1

less the operator can really attract that force to them, they are nothing but so many dead, and to him worthless, diagrams. but used by the initiate who fully comprehends their meaning, they become to him a powerful protection and aid, seconding and focussing the workings of his will. at the risk of repeating what i have elsewhere said, i must caution the occult student against forming a mistaken judgment from what abraham the jew says regarding the use of magic circles and of licensing the spirits to depart. it is true that in the convocation of the spirits as laid down by him, it is not necessary to form a magic circle for defence and protection; but why? because the whole group of the bedchamber, oratory, and terrace, are consecrated by the preparatory ceremonies of the previous six moo

ABRAMELIN2

being thus useless for (higher) magical operations. the election of days is still more useless, the election of hours and minutes whereof the ignorant make so much, is further a very great error. wherefore i have resolved to write this particular chapter, in order that this error might appear more plainly evident unto him who readeth it, and that he may draw profit therefrom so as to operate with judgment. 7 of abramelin the mage 51 the sixth chapter. concerning the planetary hours and other errors of the astrologers. t is true that the wise in astrology do write of the stars and of their movements, and that these attaining thereto do produce divers effects in inferior and elemental things; and such are, as we have already said, natural operations of the elements; but that they should have

vice, they shall have to appear immediately without any delay, and obey your commands. and that in case they shall have some legitimate hindrance hereto, they are to send unto you some other spirits assigning then and there such as shall be capable and potent to accomplish and obey your will and your demand in their place. and that they shall promise and swear to observe this by the most rigorous judgment of god, and by the most severe punishment and chastisement of the holy angels, inflicted upon them. and that they will consent to obey, and that the four sovereign princes will name unto you the eight sub-princes, whom they will send in their place to take the oath as i have already said, to appear at once on the following morning when commanded by you; and that they will duly send the ei

that you shall command their (services; and that they shall not in the slightest degree be false and lying as regardeth you; also, that if by chance you should assign over one of them unto another person, that he shall act as faithfully by him as by yourself; and, lastly, that they are to fulfil, perform, and execute, that which god for their chastisement hath destined unto them for sentence (of judgment. you shall then observe this form with all the princes, and until:all the symbols shall be sworn to, with the four familiar spirits and the others dominating (them. the sacred magic 74 the sixteenth chapter. concerning the sending them away. oncerning the sending away of the spirits as well during the three days, as hereafter: it is not necessary to observe many ceremonies in order to sen

ADEPTUS MINOR INITIATION

i will maintain the veil of strict secrecy between the first and the second orders" dsj "that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend a candidate for admission to the first order without due judgment and assurance that he or she is worthy of so great a confidence and honor, nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standard of knowledge be not lowered by my instrumentality" 14 hrwbg "furthermore, that i will perform all practical work connected with this o

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

mind is being disturbed by a type of thought whose existence had previously been unsuspected, and whose source is unimaginable. then again there is no perfection of materials; there will always be errors and weaknesses, and the man who wins through is the man who manages to carry on with a defective engine. the actual strain of the work develops the defects; and it is a matter of great nicety of judgment to be able to deal with the changing conditions of life. it will be seen that the formula 'do what thou wilt shall be the whole of the law' has nothing to do with 'do as you please' it is much more difficult to comply with the law of thelema than to follow out slavishly a set of dead regulations. almost the only point of emancipation, in the sense of relief from a burden, is just the diff

rase, and grasp its obvious meaning. so every act should be an act of yoga. and this leads us directly to the question which we have postponed until now- concentration. 6. concentration! the sexual analogy still serves us. do you remember the abbe in browning? asked to preside at the court of love, he gave the prize to the woman the object of whose passion was utterly worthless, in this admirable judgment 'the love which to one, and one only, has reference seems terribly like what perhaps gains god's preference' it is a commonplace, and in some circumstances (such as constantly are found among foul-minded anglo-saxons) a sort of joke, that lovers are lunatics. everything at their command is pressed into the service of their passion; every kind of sacrifice, every kind of humiliation, every

ALEISTER CROWLEY LIBER CHANOKH

imposed by god. crowley s gloss is based on the statement in true relation (spelling modernised) that the call of the thirty aires summons the 91 princes and spiritual governers, unto whom the earth is delivered as a portion. they bring in and depose kings and all the governments upon the earth, and vary the nature of things with the variation of every moment; unto whom the providence of eternal judgment is already opened. these are generally governed by the 12 angels of the 12 tribes, which are also governed by the 7 who stand before the presence of god (tfr p.139-140; working of 21st may 1584. a passage in latin immediately following appears to indicate that it is the angels of the 12 tribes who are the governers of the 91 parts, some having many, some fewer, under their rule( per tota

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

host, the "pure fool" or innocent babe who is also the wandering singer who impregnates the king's daughter with himself as her child; lamed is the king's daughter, satisfied by him, holding his "sword and balances" in her lap. these weapons are the judge, armed with power to execute his will, and two witnesses "in whom shall every truth be established" in accordance with whose testimony he gives judgment "yod" is the creative energy- the procreative power: and yet "yod" is the solitude and silence of the hermitage into which the magician has shut himself "mem" is the letter of water, and it is the mem final, whose long flat lines suggest the sea at peace hb:mem-final; not the ordinary (initial and medial) mem whose hieroglyph is a wave hb:mem<symbolism above outlined, yod is the m

he embrace. there are many cases on record of children having been born as the result of such unions. see the work of de sinistrari on incubi and succubi for a discussion of analogous phenomena> 89 there has been a good deal of discussion in the past within the colleges of the holy ghost, as to whether it would be quite legitimate to seek to transcend this limitation. one need not presume to pass judgment. one can leave the decision to the will of each magician. the book of the dead contains many chapters intended to enable the magical entity of a man who is dead, and so deprived (according to the theory of death then current) of the material vehicle for executing his will, to take on the form of certain animals, such as a golden hawk or a crocodile, and in such form to go about the earth

, love under will "fall to" this may be adapted as a monologue. one may also add the inquiry "what is the great work" and answer appropriately, when it seems useful to specify the nature of the operation in progress at the time. the point is to seize every occasion of bringing every available force to bear upon the objective of the assault. it does not matter what the force is (by any standard of judgment) so long as it plays its proper part in securing the success of the general purpose. thus, even laziness may be used to increase our indifference to interfering impulses, or envy to counteract carelessness. see liber clxxv, equinox i, vii, p. 37. this is especially true, since the forces are destroyed by the process. that is, one destroys a complex which in itself is "evil" and puts its e

n words, invoking the appropriate god to indwell that pure temple which you have prepared for him. do this with fervour and love, as if to balance the icy detachment which is the proper mental attitude for banishing<hebrew legends furnish us with the reason for the respective virtues of water and fire. the world was purified by water at the deluge, and will be consecrated by fire at the last judgment. not until that is finished can the "real ceremony" begin> the words of purification are: asperges me, therion, hyssopo, et mundabor; lavabis me, et super nivem dealbabor. those of consecration are: accendat in nobis therion ignem sui amoris et flammam aeternae caritatis<lust of result, i

nsecrated will in a well-developed astral body is such that it can even produce a permanent change in the material upon whose body of light you are working, e.g; one can heal the sick by restoring a healthy appearance to their astral forms. on the other hand, it is possible so to disintegrate the body of light even of a strong man that he will fall dead. such operations demand not only power, but judgment. nothing can upset the sum total of destiny- everything must be paid for the uttermost farthing. for this reason a great many operations theoretically possible cannot be performed. suppose, for example, you see two men of similarly unhealthy astral appearance. in one case the cause may be slight and temporary. your help suffices to restore him in a few minutes. the other, who looks no wor

ALEISTER CROWLEY MAGICK WITHOUT TEARS

s to me that you must have been, in the past, under the influence of people who were always talking about things, and never doing any real work. they kept on arguing all sorts of obscure philosophical points; that is all very well, but when you have succeeded in analyzing your reactions you will understand that all this talk is just an excuse for not doing any serious work. i am confirmed in this judgment by your saying "i don't know if i want to enter into a great conflict. i need peace" fortunately you save yourself by adding "real peace, that is living and not stagnant" all life is conflict. every breath that you draw represents a victory in the struggle of the whole universe. you can't have peace without perfect mastery of circumstance; and i take it that this is what you mean by "livi

han if one simply cuts oneself off from it. it is far easier magic without tears get any book for free on: www.abika.com 12 to achieve technical attainments if one is unhampered by any such considerations. these regulations operate as restrictions to one's usefulness in helping the world. there are terrible dangers, the worst dangers of all, associated with complete retirement. in my own personal judgment, moreover, i think that our own ideal of a natural life is much more wholesome. when you have found out a little about your past incarnations, you should be able to understand this very clearly and simply. love is the law, love under will. fraternally, 666 letter no. c april 30, 1943 cara soror, do what thou wilt shall be the whole of the law thank you for your long letter of no date, but

en; the late x. y. was one of us. i hope that he and rudolph steiner will (between them) satisfy your doubts. the a'.a. is totally different. one star in sight tells you everything that you need to know (perhaps some of these regulations are hard to grasp: personally, i can never understand all this by-law stuff. so you must ask me what, and why, and so on) there is really only one point for your judgment "by their fruits ye shall know them" you have read liber lxv and liber vii; that shows you 11 what states you can attain by this cirriculum. now read "a master of the magic without tears get any book for free on: www.abika.com 17 temple (blue equinox, pp. 127-170) for an account of the early stages of training, and their results (of course, your path might not coincide with, or even resem

of course, if you "missed an egyptian incarnation" you would not be so likely to be a little martha, worried "about much serving" don't get surfeited with knowledge, above all things; it is so very magic without tears get any book for free on: www.abika.com 33 fascinating, so dreadfully easy; and the danger of becoming a pedant "deuce take all your pedants! say i" don't "dry-rot at ease 'till the judgment day" no, i will not recommend a book. it should not hurt you too much to browse on condensed hay (or thistles) such as articles in encyclopedias. take roget's thesaurus or smith's smaller classical dictionary (and the like) to read yourself to sleep on. but don't stultify yourself by taking up such study too seriously. you only make yourself ridiculous by trying to do at 50 what you ought

r as is possible, from them it may appear that no alternative policy is feasible. the first condition of membership of the a'.a. is that one is sworn to identify one's own great work with that of raising mankind to higher levels, spiritually, and in every other way. accordingly, it stands to reason that those charged with the conduct of the order should be at least masters of the temple, or their judgment would be worthless, and at least magi (though not that particular kind of magus who brings the word of a new formula to the world every 2,000 years of so) or they would be unable to influence events on any scale commensurate with the scope of the work. magic without tears get any book for free on: www.abika.com 109 of what nature is this power, this authority, this understanding, this wis

ALEISTER CROWLEY MEDITATION

le even by the masters of language; and it is therefore not surprising that semi-educated stutterers wallow in oceans of gush. all the poetic faculties and all the emotional faculties are thrown into a sort of ecstasy by an occurrence which overthrows the mind, and makes the rest of life seem absolutely worthless in comparison. good literature is principally a matter of clear observation and good judgment expressed in the simplest way. for this reason none of the great events of history (such as earthquakes and battles) have been well described by eye-witnesses, unless those eye-witnesses were out of danger. but even when one has become accustomed to dhyana by constant repetition, no words seem adequate. one of the simplest forms of dhyana may be called "the sun" the sun is seen (as it wer

al process which begins in refusing to think of a foot, and ends by destroying the sense of individuality. of the methods of destroying various deep-rooted ideas there are many. the best is perhaps the method of equilibrium. get the mind into the habit of calling up the opposite to every thought that may arise. in conversation always disagree. see the other man's arguments; but, however much your judgment approves them, find the answer. let this be done dispassionately; the more convinced you are that a certain point of view is right, the more determined you should be to find proofs that it is wrong. if you have done this thoroughly, these points of view will cease to trouble you; you can then assert your own point of view with the calm of a master, which is more convincing than the enthus

ALEISTER CROWLEY SEPHER SEPHIROTH

. 218 )rhys 277 to sow, propagate; seed, semen (rz favour, benevolence )w(r 278 the world of mevetbau: the natural world (referred to netzach- hod-yesod (b+wmh mlw( kerubim: the angelic choir of yesod (the four creatures; gthe wings of the wind h) mybwrk four h(br) wild beasts bwr( passing over rbw( 279 leprosy wrygs 280 7 40: the squares of the walls of the vault (see 5= 6 ritual. the letters of judgment: the 5 letters with a final form (s. d. 5:28) c p n m k taro (cf. 216, 224& 671 (r+ a record (ch) nwrkd archangel of malkuth nwpldns citizenship ry( bull; victim; offering rp terror pr 281 a crown; ashes rp) attire; adorned r)p 282 aralim, mighty ones: the angelic choir of binah myl)r) spirit of lives myyx xwr beasts, cattle ry(b hebrew (the people, not the language; see 682) yrb( 283 pur

83 an oath h(wb# 385 assiah: the material world; action hy( shekinah, divine presence: the goddess of malkuth hnyk# lip hp# 386 tongues nw#l tziruph, combinations: tables of temurah pwryc 387 the milky way (lit. gthe way of milk h; but cf. 525) blxh lyb# 388 the hardest rock (ps 114:8 #ymlx to search out diligently #px table; bread (cf. 394) nxl# 389 realized, materialized, corporeal m#gwm judge; judgment +p# 390 male and female (gn. 1:27) hbqnw rkz retroactively (rpm nourishing, supplying, maintaining snrp heavens, firmament, sky (always pl; referred to ruach) mym# oil nm# 391 salvation, help h(w#y the inscrutable height: a title of kether hl(m mwr 392 spices mym#b dwelling, habitation nb#m paths mylyb# 394 table (cf. 388) nxlw# 395 the heavens mym#h the oil nm#h judge +pw# eight hnm# nes

title of kether nypn) kyr) the golden line [that encircleth the world] qwry wq 424 living creatures twyx 425 a lion fs whelp (gn. 40:9) hyr) rwg ggazzith h: the stone of the chamber (see 1175) tyzgh be made, done; become; an accomplished fact h#(n hearing h(ym# 426 saviour; deliverer (y#wm medium kwt 428 chashmalim, brilliant ones: the angelic choir of chesed mylm#x they swore [an oath] w(b#n 429 judgment, equity +p#m madness nw(g# 430 nephesch: the animal soul of man #pn covered with mist; darkness, twilight p#n sections, members [of the body; fragments myqrp the righteousness is the foundation of the world: the full title of yesod mlw( dwsy qydc concealed np# tohu v-bohu: gformless and void h (gn. 1:2; gtohu h has the sense of gchaos h) whbw wht dew; mound lt 431 notariqon (the qabalisti

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

rf insane yet crafty of many legends in many lands, is also this same "holy ghost, or silent self of a man, or his holy guardian angel. he is almost the "unconscious" of freud, unknown, unaccountable, the silent spirit, blowing "whither it listeth, but thou canst not tell whence it cometh or whither it goeth. it commands with absolute authority when it appears at all, despite conscious reason and judgment. aiwass is then, as this verse 7 states, the "minister" of this hoor-paar-kraat, that is of the saviour of the world in the larger sense, and of mine own "silent self" in the lesser. a "minister" is one who performs a service, in this case evidently that of revealing; he was the intelligible medium between the babe god- the new aeon about to be born- and myself. this book of the law is th

the great work in abrahadabra, the word of the aeon (see, for this word, infra qabalistic appendix. the termination st is the coronal combination xxxi which we shall notice often enough later on. the beast, besides 666 correspondences, is by english sound, the magus (beth, mercury, etc) of this st. s has in the tarot the card numbered xx, which represents the stele of revealing, and is called the judgment; i.e, the ending of an aeon. t has the card numbered xi and is called strength. it is the card of leo and represents babalon and the beast conjoined "their fold; not only a sheepfold, but as if it were written "their embrace. al i,16 "for he is ever a sun, and she a moon. but to him is the winged secret flame, and to her the stooping starlight" the old comment 15. in ii, 16, we find that

faith of slaves, liars and dastards. the same remarks apply roughly to buddhism 'mongol" presumably the reference is to confucianism, whose metaphysical and ethical flawlessness has not saved its adherents from losing those ruder virtues which are proper to a fighting animal, and thus yielding at last a civilization coeval with history itself to the barbarous tribes of europe "din 'severity' or 'judgment' may refer to the jewish law, rather than to the faith (ad 'din) of islam. assuming this, the six religions whose flesh must be torn out cover the whole globe outside islam and christianity. why assault their flesh rather than their eyes, as in the other cases? because the metaphysics, or point of view, is correct- i take judaism as qabalistic- but the practice imperfect. al iii,54 "bahla

ALEISTER CROWLEY EQ I 1

, for every one of them without exception flows from the state of their possessor's body at the time. it is needles to say that medical materialism draws in point of fact no such sweeping skeptical conclusion. it is sure, just as every simple man is sure, that some states of mind are inwardly superior to others, and reveal to us more truth, and in this it simply makes use of an ordinary spiritual judgment. it has no physiological theory of the production of these its favourite states, by which it may accredit them; and its attempt to discredit the states which it dislikes, by vaguely associating them with nerves and liver, and connecting them with names connoting bodily affliction, is altogether illogical and inconsistent. prof. william james. 141 and there was given me a reed like unto a

oung nor old, but beautiful and compasionate; and on her forehead is set a wreath of cypress and poppies fastened by a winged cross. and her eyes are as star-sapphires, and her mouth is as a pearl, and on the lips crouches the spirit of silence. and on beholding her i cried to her in a loud voice, saying "o thou mother of the hall of truth! thou who art both sterile and pregnant, and before whose judgment-seat tremble the clothed and the naked, the righteous and the unjust, give me of the fruit of the tree of life, that i may eat thereof so that mine eyes shall be opened, and that i become as a god in understanding, and live forever" then i stood before her listening for her answer, and a great shaking possessed me, for she answered not a word; and the silence of her lips rolled around me

ALEISTER CROWLEY EQ I 5

own, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthy correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are futher divided into three pillars- the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgment, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixth, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent the archetypal man, adm qdmvn, adam qadmon, the protogonos. in looking at the sephiroth constituting the first triad, it is evident that they represent the intellect; and hence this triad is cal

ss. further examples will be found in "a note on genesis" one of the most famous is the mene, tekel, upharsin of daniel, the imaginary prophet who lived under belshazzar the imaginary king. mna. the hanged man, death, the fool "sacrificed to death by thy folly" 93 thkl. the universe, the wheel of fortune, justice "thy kingdom's fortune is in the balance" prsh. the blasted tower, the sun, the last judgment "ruined is thy glory, and finished" but we cannot help thinking that this exegesis must have been very hard work. we could more easily read mna. to sacrifice to death is folly. thkl. thy kingdom shall be fortunate, for it is just. prsh. the tower of thy glory shall endure until the last day. there! that didn't take two minutes; and belshazzar would have exalted us above daniel. similarly

ph "the fool" and aleph= 1. scholion epsilon. 9= isvd= 80= p= mars= 5= hb:heh= g =gml= 73= chkmh= the mother= binah= 3= ab= the father( 1+ 2) mystic number of chokmah= chokmah= 2= b= the magus= i= 1. scholion digamma. 9= the foundation of all things= the foundation of the alphabet= yod= 10= malkuth= kether= 1. scholion zeta. 9= ix= the hermit= yod= 10= x= the wheel of fortune= k= 20= xx= the last judgment= sh= 300= 30= l= justice= viii= 8= ch= the chariot= vii= 7= z= the lovers= vi= 6= v (vau= the pope= v= 5= h= the emperor= iv= 4= d= the empress= iii= 3= g= the high priestess= ii= 2= b= the magus= i= 1= a= the fool= 0. 107 scholion eta. 9= luna= g_ 3, etc, as before. indigo scholion theta. 9= saturn= 3, etc, as before. lead there are many other lines of argument. this form of reasoning re

the skies. the late leonard smithers once told me an anecdote, for whose truth i do not vouch. william t. horton was walking across a moor (i think it was clapham common) at night to be an architect, when he heard a voice "turn again, hor-ton, ar-tist of lon-don" he turned. but i don't agree with leonard smithers' comment that william t. horton could have made a good architect; i prefer the sober judgment of ethel archer that he might have been trained to be a bricklayer. aleister crowley 156 new evidences in psychical research. by j. arthur hill. a very interesting record, written fairly and conceived clearly. there is absolutely none of the sentimentality which degrades 99.9 per cent. of spiritistic "research" i must confess that "watson" does not impress me. he is too terribly correct i

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robes, their wings and armour lined out in white. in the north is a book on whose back and front are a.m.b.z. in enochian characters. within it is written: i am, the surrounding of the four. lift up your heads, o houses of eternity: for my father goeth forth to judge the world. one light, let it become a thousand, and one sword ten thousand, that no man hide him from my father's eye in the day of judgment of my god. let the gods hide themselves: let the angels be troubled and flee away: for the eye of my father is open, and the book of the aeons is fallen. arise! arise! arise! let the light of the sight of time be extinguished: let the darkness cover all things: for my father goeth forth to seek a spouse to replace her who is fallen and defiled. seal the book with the seals of the stars co

in travail. come away! lest he loose the lightnings from his hand, and unleash his hounds of thunder. come away! for the voice of the aethyr is accomplished. come away! for the seal of his loving-kindness is made sure. and let there be praise and blessing unspeakable unto him that sitteth upon the holy throne, for he casteth down mercies as a spendthrift that scattereth gold. and he hath shut up judgment and hidden it away as a miser that hoardeth coins of little worth. all this while the angel hath been pushing me backwards, and now he is turned into a golden cross with a rose at its heart, and that is the red cross wherein is set the golden shewstone. bou-saada "december" 1, 1909. 2.30- 4.10 p.m. the cry of the 17th aethyr, which is called tan into the stone there first cometh the head

the head of a dragon, and then the angel madimi. she is not the mere elemental that one would suppose from the account of casaubon. i enquire why her form is different. she says: since all things are god, in all things thou seest just so much of god as thy capacity affordeth thee. but behold! thou must pierce deeply into this aethyr before true images appear. for tan is that which transformeth 56 judgment into justice. bal is the sword, and tan the balances. a pair of balances appears in the stone, and on the bar of the balance is written: motion about a point is iniquity. and behind the balances is a plume, luminous, azure. and somehow connected with the plume, but i cannot divine how, are these words: breath is iniquity (that is, any wind must stir the feather of truth) and behind the pl

all and moveth not, and the infinite within goeth indeed; but it is no odds, else were the space-marks confounded. and now the angel is but a shining speck of blackness in the midst of a tremendous sphere of liquid and vibrating light, at first gold, then becoming green, and lastly pure blue. and i see that the green of libra is made up of the yellow of air and the blue of water, swords and cups, judgment and mercy. and this word tan meaneth mercy. and the feather of maat is blue because the truth of justice is mercy. and a 57 voice cometh, as it were the music of the ripples of the surface of the sphere: truth is delight (this means that the truth of the universe is delight) another voice cometh; it is the voice of a mighty angel, all in silver; the scales of his armour and the plumes of

aethyr. and he saith: it is not in my knowledge. yet do thou make once more in silence the call of the aethyr, and wait patiently upon the favour of the angel, for he is a mighty angel, and never yet have i heard the whisper of his wing. this is the translation of the call of the aethyr. o ye heavens which dwell in the first aire, and are mighty in the parts of the earth, and execute therein the judgment of the highest, to you it is said: behold the face of your god, the beginning of comfort, whose eyes are the brightness of the heavens which provided you for the government of the earth, and her unspeakable variety, furnishing you with a power of understanding, that ye might dispose all things according to the foresight of him that sitteth on the holy throne, and rose up in the beginning

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d other lower centres in the brain, according to w. e. dixon, of the university of cambridge,"is not the result of direct stimulation of these, but is due to depression of the highest and controlling centres. at all events there is a depression of the highest centres, and this is shown by diminished efficiency in the performance of mental work, by inability to concentrate attention, and by feeble judgment. in lower animals the effects of cannabis indica resemble those in man, and present the 252 same variations. a stage of exaltation with increased movements is sometimes present, and is followed by depression, lassitude and sleep. reflex excitability is first increased and then diminished. cannabis indica differs from opium in producing no disturbance of digestion and no constipation. the

if i leave my tent or hut by a door facing, say, south-west, throughout that whole day, over all kinds of ground, through any imaginable jungle, in all kinds 62 of weather, fog, blizzard, blight, by night or day, i know within 5 (usually within 2 the direction in which i faced when i left that tent or hut. and if i happen to have observed its compass bearing, of course i can deduce north by mere judgment of angle, at which i am very accurate. further, i keep a mental record, quite unconsciously, of the time occupied on a march; so that i can always tell the time within five minutes or so without consulting my watch. further, i have another automatic recorder which maps out distance plus direction. suppose i were to start from scott's and walk (or drive; it's all the same to me) to haggers

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e to s.d.a, and in accordance with instructions received, an order was founded which worked in a semi-secret manner "after some time s.d.a. died: further requests for help were met with a prompt refusal from the colleagues of s.d.a. it was written by one of them that s.d.a.'s scheme had always been regarded with disapproval. but since the absolute rule of the adepts is never to interfere with the judgment of 1 "see "the real history of the rosicrucians" by a. e. waite. 2 viz, christian rosencreutz. 3 "vide" diagram of the paths and grades. any other person whomsoever- how much more, then, one of themselves, and that one most highly revered- they had refrained from active opposition. the adept who wrote this added that the order had already quite enough knowledge to enable it or its members

point. an approximation follows\ diagram 4. the altar symbol in the 0 =0 ritual "around the cross are the symbols of the four letters of tetragrammaton, the hb:shin of jeheshua being only implied and not "expressed" in the outer. and these are placed according to the winds" the door should be situated behind and to the west of the throne of the hiereus; it is called "the gate of the declarers of judgment" and its symbolic form is that of a straight and narrow doorway between two mighty pylons. the three chiefs at the east of the temple before paroketh sit the three chiefs who govern and rule all things and are the viceroys in the temple of the second order beyond. they are the reflections therein of the 7 =4, 6 =5, and 5 =6 grades, and are neither comprehended in, nor understood by, the o

and i believe that in this order the knowledge of that light may be obtained" whereupon the "hierophant" asks the candidate whether he is willing "in the presence of this assembly to take a great and solemn obligation to keep inviolate the secrets and mysteries of our order" to which the candidate himself replies "i am" the hierophant now advances between the pillars as if thus asserting that the judgment is concluded "and he advanceth by the invisible station of harpocrates unto that of the evil triad; so that as arouerist19 he standeth upon the opposer" he thus cometh to the east of the altar, interposing between the place of the evil triad and that of the candidate. at the same time the hiereus advanceth on the candidate's left, and the hegemon standeth at his right, as formulating abou

icus the title of the thirty- first path, which ends the first part of the ceremony of 3= 8. the second part consists of the ritual of the thirtieth path. the "hierophant" explains the solar greek cross, and then says "the thirtieth path of the sepher yetzirah, which answereth unto the letter 'resch' is called the collecting intelligence; and it is so called because from it astrologers deduce the judgment of the stars, and of the 272 celestial signs, and the perfections of their science, according to the rules of their resolutions. it is therefore the reflection of the sphere of the sun; and the path connecting yesod with hod, the foundation with splendour" 13 "see 777" cols. xciii, xciv, xcv, pp. 21, 20. 14 "see 777" col. viii, p.2 illustration on page 273 approximated below_ hb:resh hb:s

re bloated and swollen with much that is silly and pedantic, affected and misplaced, so much so that wilful obscurity taking the place of a lucid simplicity, the pilgrim, ignorant as he must be in most cases, 288 is spontaneously plunged into a surging mill-race of classical deities and heroes, many of whom thrust themselves boisterously upon him without rhyme or reason. ushered as it were into a judgment hall in which the law expounded to him is not only entirely unknown but is written in a language which he cannot even read, he is cross-questioned in a foreign tongue and judged in words which at present convey not a symptom of sense to him. as the rituals proceed it might be expected that these difficulties would gradually lessen, but this is far from being the case; for, as we have seen

ALEISTER CROWLEY EQUINOX EQ I 2

ense" said the inhabitant, for the first time speaking respectfully of religion "wait and see" said the judge; for he was a just judge. then the man with the microscope explained the uses of this new and strange instrument. and the judge patiently investigated all sources of error, and concluded in the end that the instrument was a true revealer of the secrets of the water. and he pronounced just judgment. but the others were blinded by passion and self-interest. they only quarrelled more noisily, and were finally turned out of court. but the judge caused the man with the microscope to be appointed government analyst at pounds12,000 a year. now the water man is the believer, and the inhabitant the unbeliever. the judge is the agnostic- in huxley's sense of the word; and the man with the mi

meditation is reliable" so there we are. x "stay not on the precipice with the dross of matter, for there is a place for thine image in a realm ever splendid" zoroaster "when thou seest a terrestrial demon approaching, cry aloud and sacrifice the stone mnizourin- zoroaster as a boy at school i enjoyed a reputation for unparalleled cowardice; in the world i am equally accused of foolhardiness. the judgment of the boys was the better. the truth is that i have always been excessively cautious, have never willingly undertaken even the smallest risk. the paradoxical result is that i have walked hundreds of miles unroped over snow-covered glaciers, and that nobody (so far as i know) has ever attempted to repeat my major climbs on beachy head. one may add a little grimly that the same remark appl

from the paper till complete. it is convenient to rule lines to guide the eye. the daughters are derived by reading the mothers horizontally. the four nephews, figures ix-xii, are thus formed: chapter v the general meaning of the sixteen figures in the twelve houses herein follows a set of general tables of the sixteen figures in the twelve houses, for the better convenience of forming a general judgment of the scheme. under the head of each figure separately is given its general effect in whatever house it may happen to fall. thus, by taking the house signifying the thing demanded, and also that signifying the end of the matter (fourth house, and noticing what figures fall therein, you may find by these tables their general effect in that position. 153. 156 chapter vi of the essential di

er, friendly air and earth, and host. fire: air symp. air, friendly fire and water, and host. earth. earth symp. earth, friendly water and fire, and host. air. again, sign figures are friends to those sextile or trine, and hostile to those quartile or in opposition. chapter vii of the general method of judging a figure* remember always that if* or* fall in the ascendant, the figure is not fit for judgment. destroy it instantly, and erect a new figure not less than two hours afterwards. your figure being thoroughly arranged as on p. 144, note first to what house the demand belongs. then look for witnesses and judge in their special table, and see what is said under the head of the demand. put this down. note next what figure falls in the house required (if it spring into other houses, these

uired, of these figures. then add the meaning of the figure in the 4th, to signify the end of the matter. it may also assist you to form a reconciler from the figure in the house required and 159 the judge, noting what figure results and whether it harmonises with one or both by nature (pp. 158, 159. now consider all you have written, and according to the balance of good and evil, form your final judgment. consider also always in money questions where the part of fortune falls. take "e.g, the figure on p. 144, and form a judgment for loss of money in business therefrom. tables of witnesses and judge say: moderate* in 2nd is. evil, showing obstacle, delay* part of fortune earth is in asc. with, showing loss through querent's own blunders* springs into no other house. this does not affect th

ALEISTER CROWLEY EQUINOX EQ I 3 2

invocation to tiriel from the throne of the east. this process may be repeated thrice. but if not even then the spirit come, then an error hath been committed, in which case replace sigil on altar, holding sword as usual, and say""the prayer unto the great god of heaven" o ye great lords of the hall of the twofold manifestation of truth, who preside over the weighing of the souls in the place of judgment before aeshoori, 185 give me your hands, for i am made as ye! give me your hands, give me your magic powers, that i may have given unto me the force and the power and the might irresistible, which shall compel this disobedient and malignant spirit, taphthartharath, to appear before me, that i may accomplish this evocation of arts according to all my works and all my desires. in myself i a

h! adoration unto thee, asi; adoration unto thee, nephthyst. o aeshoori, lord of amennti! thou art the lord of life triumphant over death: there is naught in thee but godhead! toum! toum who art in the great dwelling! sovereign lord of all the gods, save me, and deliver! deliver me from that god that feedeth upon the damn d, dog-faced but human-headed; 200 that dwelleth by the pool of fire in the judgment hall, devourer of shades, eater of hearts, the invisible foe! devourer of immortality is his name! unto thee, sole wise, sole mighty, and sole eternal one, be praise and glory for ever: who hast permitted me to enter so far in the sanctuary of the mysteries. not unto me, but unto thy name be the glory [again finish by laying sword on nape of neck, saying: so help me th e lord of the unive

, and say] come unto me! o lord of love and pity, come unto me, and let me live in thy love! let me be merciful even as my father in heaven is merciful, for thou hast said: blessed are the merciful, for they shall obtain mercy. grant unto me that i may attain unto thy peace, wherein is life for evermore. come unto me, o lord of perfect justice! mighty is thine arm, strong is thy hand: justice and judgment are the habitation of thy throne! strengthen thou, o lord of strength, my will and heart, that i may be able, with thine aid, to cast out and destroy the evil powers that ever fight against those who seek thee [formulate now before thee the two pillars of cloud and of fire, saying] purify me with hyssop, and i shall be clean! wash me and i shall be whiter than snow! o send forth thy light

s (redemption, but of scorpio; for he is dead or disintegrated into his component parts. also, as shown by "libertas evangelii" he is in the position of free choice_ his lower will must decide the result. the seven are about him_ the universe watches his choice. note the 7 x 40= 280 symbolism. for 280 is sandalphon, who in 1= 10 made him a path: it is also mntzpk, the five letters of severity and judgment, and hb:peh-final hb:resh, terror, also hb:resh hb:ayin hb:yod, the angel of the wood of the world of assiah, since the greater part of it is sterile trees. the "third adept" is on the southern side of the pastos_ themis as "legis jugum" and horus in the fire position. nobody is in the quarter of air, where wait the other fragments of postulant: his nephesch being thus ready to be glorifi

vi. no. 2 "isis-worship in paris" 66 from this wonderful piece of logic one might be permitted to mistake n. for a member of the rationalistic press association. but he was only a 5= 6. that his actions may be meant to place his followers between the horns of a rational dilemma. 265 the disciple who can recognize christ in the darkness that surrounds the cross, he is a true disciple. p. suspended judgment on d.d.c.f. till he had proved that he had pledged his honour, to excuse a maniacal assault upon a saint of god, frater i.a. it is permissible for a great musician to improvise in some great masterpiece he may be playing; but it is not permissible for a student to say that he can play this piece when he can only scrape through it by improvising easy bars for the more difficult ones. simil

ALEISTER CROWLEY EQUINOX EQ I 3 3

ave always held arthur edward waite for a good poet; i am not sure that he is not a great poet; but that he is a great mystic there can be no manner of doubt "strange houses of sleep" conceived in the abyss of a noble mind and brought forth in travail of chaos that hath been stirred by the breath, is one of the finest records of mystical progress that is possible to imagine. i may be biased in my judgment by this fact, that long ago when first my young heart stirred within me at the sound of the trumpet_ perchance of israfel_ and leapt to grasp with profane hands the holy grail, it was to mr. waite that i wrote for instruction, it was from him that came the first words of help and comfort that i ever had from mortal man. in all these years i have met him but once, and then within a certain

ALEISTER CROWLEY EQUINOX EQ I 3

sary spiritual forces to aid the diviner in the divination. then let him say "arise before me clear as a mirror, o magical vision requisite for the accomplishment of this divination" k. accurately define the term of the question: putting down clearly in writing what is already "known" what is "suspected" or "implied" and what is sought to be known. and see that thou verify in the beginning of the judgment, that part which is already known. l. next let the diviner formulate clearly under two groups or heads("a) the arguments "for("b) the arguments "against" the success of the subject of one divination, so as to be able to draw a preliminary conclusion therefrom on either side. m. first formulation of a conclusive judgment from the premises already obtained. n. same as section l. o. formulat

art which is already known. l. next let the diviner formulate clearly under two groups or heads("a) the arguments "for("b) the arguments "against" the success of the subject of one divination, so as to be able to draw a preliminary conclusion therefrom on either side. m. first formulation of a conclusive judgment from the premises already obtained. n. same as section l. o. formulation of a second judgment, this time of the further developments arising from those indicated in the previous process of judgment, which was a preliminary to this operation. p. the comparison of the first preliminary judgment with one second judgment developing therefrom: so as to enable the diviner to form an idea of the probable action of "forces beyond the actual plane" by the invocation of an angelic figure co

ated in the previous process of judgment, which was a preliminary to this operation. p. the comparison of the first preliminary judgment with one second judgment developing therefrom: so as to enable the diviner to form an idea of the probable action of "forces beyond the actual plane" by the invocation of an angelic figure consonant to the process; and in this matter take care not to mislead thy judgment through the action of thine own preconceived ideas; but only relying_ after due tests_ on the indication afforded thee by the angelic form. and know, unless the form be of an angelic nature, its indication will not be reliable; seeing, that if it be an elemental, it will be below the plane desired. q. the diviner now completely and thoroughly formulates his whole judgment as well for the

whole judgment as well for the immediate future as for the development thereof, taking into account the knowledge and indications given him by the angelic form. r. having this result before him, let the diviner now formulate a fresh divination process, based on the conclusions at which he has arrived, so as to form a basis for a further working. s. formulates the sides for and against for a fresh judgment, and deduces conclusion from fresh operation. 164 t. the diviner then compares carefully the whole judgment and decisions arrived at with their conclusions, and delivers now plainly a succinct and consecutive judgment thereon. u. the diviner gives advice to the consultant as to what use he shall make of the judgment. v. the diviner formulates clearly with what forces it may be necessary t

neum arenae to distil, beginning with a gentile, and ending with a strong, heat. distil thus till nothing more will come over, even with a most violent heat. preserve the fluid in a closely stoppered vial: it is an elixir for use according to the substance from which it was prepared. if from a thing medicinal, a medicine; if from a metal, for the purifying of metals; and herein shalt thou use thy judgment. the residuum thou shalt place without powdering into a crucible, well sealed and luted. and thou shalt place the same in thine athanor, bringing it first to a red, and then to a white, heat, and this thou shalt do seven times on seven consecutive days, taking out the crucible each day as soon as thou hast brought it to the highest possible heat, and allowing it to cool gradually. and the

ALEISTER CROWLEY EQUINOX EQ I 4 2

began to blow from the top of the lonely hill. and then a dim grey streak of dawn came, and the sad ghost fled, with staring sockets and jaw-bone drawn, back to the desolate place; the morning breeze grew still and dead as it played around his face. so we fled from the mother troll under the dawning grey; we left the hill of the bloody bowl; ere ever the sun uprose, but the dead man's heart till judgment-day shall there with the troll repose. victor b. neuburg. 238 reviews dare to be wise. by john mctaggart ellis mctaggart doctor in letters fellow and lecturer of trinity college in cambridge, fellow of the british academy. watts and co, 17 johnson's court, fleet street, e. c. price 3"d. only the price threepence saved my reason "dare to be wise" is startling enough; but when one saw who i

i am that greediness, that terrible woman's greediness, fierce as drought, relentless as death, which devours its own portion in the feast of life "and i too, like her mouth, witness to it that she was evil. the senses are the person in so much as they are the sweet janitors to all that come and go. through our five portals life only flows, and the flavour of its tides is with us always. i sit in judgment on myself- i where the world could gather itself in one, little, humble, focus-point of curiosity and pep into the garden of her soul- i- where seas could be held calm and captive in a little pool of blue- i- who could consume mountains in a flash, and devour the dawn, i who could bit the moon trail her white limbs for my pleasure through the windy bagnios of the sky "i sit in judgment an

became suddenly revealed, most vividly different to them. they could not speak, the two detractors, for they had learnt the wisdom and merit of sin. they knew that good and evil are the same thing, that in a world of illusion he who has the most illusions is the richest man, that to be wise unto ignorance is the fairest counsel, that they knew nothing and yet all, that. and the heart-worm, whose judgment and reasonings had been so readily accepted by the others, grew in his turn a sceptic, since faith cannot live without doubt, and truth is only co-existent with untruth, as day with night, as life with death, as, o beloved! my heart with thine, as vain and coloured chatterings like this with noble and involate silence. edward storer. 324 the felon flower as the sighing of souls that are w

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munsterberg, at least, might be dangerous. but i should not investigate his statement, and i certainly should not claim to be able to disprove it on "a priori" grounds. even in the evidential cases, there is so much room for a mixture of fraud, telepathy, chance, and hysteria, and humanity is so cleaver at stopping chinks with putty and then leaving the door open, that we must continue to suspend judgment. an amusing case occurred some years ago at cambridge. i offered to reproduce roughly the performance of the zancigs (which was then puzzling the foolish in london) without preparation. a stranger to me offered to act as my "medium" the conditions were these. the ten small cards of a suit were laid on the floor; one was to be touched in the medium's absence and in my presence. the medium

stool, led the conversation at lunch-time to "apports" got my host to suggest my doing this very thing which he was sure i could not do, and, in the evening, did it. if i had been a cheat, could i have produced better evidence? my host would have sworn that the book was in london in a house unknown to me, whose occupants were unknown to me. he is a man of science and of most accurate and balanced judgment. one little lapse of memory: he forgot that he had told me that the book was not in his shelves; another little lapse of memory: he forgot where the book was; and there is your miracle! now for my constructive policy. i suggest that a "spirit" be cultivated on the lines laid down by eliphaz levi "dogma and ritual" chap. xiii, so that he may manifest more wholly. then let him dictate to tw

he original, in beautiful and lucid french. the verses flow with the sound of wine poured in a thirsty country. we can recommend this book to all lovers of whom the "daily telegraph" would call "the astronomer-poet of persia" and then "the tent-maker of naishapur" a.l. maurice maeterlinck. par gerard harvey. bruxelles, ch. carrington. 2.50 "francs" i hope i shall find a gerard harvy at the day of judgment. there is none of that nasty carping spirit which spoils so many sunny natures. when the great maurice dines alone, it is his almost monachal asceticism; when he has company, it is his genial bonhomie. he smokes- how brave of him; but of course it is denicotinised tobacco- how prudent of him! he sometimes sleeps alone- the modern galahad; and sometimes with somebody else "even his 168 hei

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

piration of the heart are towards the carrying out of the master's will and the serving of the race, that which eventuates has in it the seeds of the next enterprise, and embodies the environment of the next step forward. herein lies much of clarification, and herein may be found that on which the disciple may rest when the vision is clouded, the vibration lower than perhaps it should be, and the judgment fogged by the miasmas arising from circumstances on the physical plane. with many, much arises in the astral body that is based on old vibration and has no foundation in fact, and the battleground is so to control the astral situation that out of present anxieties and worries may grow confidence and peace, and out of violent action and interaction there may be elaborated tranquility. it i

service, wrought out in love towards the accomplishment of a purpose which has been hid during the ages in the heart of the self. that purpose, being now revealed, can be intelligently co-operated with, and thus matured. these profound revelations shine forth before the initiate in a triple manner: as a radiant angelic existence. this is seen by the inner eye with the same accuracy of vision and judgment as when a man stands face to face with another member of the human family. the great solar angel, who embodies the real man and is his expression on the plane of higher mind, is literally his divine ancestor, the "watcher" who, through long cycles of incarnation, has poured himself out in sacrifice in order that man might be. as a sphere of radiant fire, linked with the initiate standing

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

e same position to the permanent atom in the microcosm as fohat does on the cosmic plane. the fire is there hidden within the sphere (whether the sphere systemic or the sphere atomic) and the personality ray in the one case, and fohat in the other, acts as the force which brings latency into activity and potentiality into demonstrated power. this correspondence should be thought out with care and judgment. just as fohat has to do with active manifestation or objectivity, so the personality ray has to do with the third, or activity aspect in the microcosm. the work of the third aspect logoic was the arranging of the matter of the system so that eventually it could be built into form through the power of the second aspect. thus the correspondence works out. by life upon the physical plane (t

second aspect. in the quarry of the personal life are the stones prepared for the great temple. in existence upon the physical plane and in the objective personal life is that experience gained which demonstrates as faculty in the ego. what is here suggested would richly repay our closest attention, and open up before us reaches of ideas, which should eventuate in a wiser comprehension, a sounder judgment, and a greater encouragement to action. iii. the personality ray and karma it might be wise here to recapitulate a little so that in the refreshing of the memory may come the basis of further knowledge. we dealt first with the three fires of the system, macrocosmic and microcosmic, and having laid down certain hypotheses we passed to the consideration of the first of the fires, that which

o life on our planet during this cycle, are easily accounted for. the logos of our scheme, sanat kumara, will take a major initiation in the middle of the fifth round, but is preparing for a minor one at this time. the logos of our scheme has been in physical incarnation (having a body of etheric matter) since the middle of the lemurian root-race, and will remain with us until what is called "the judgment day" in the next round. at that point in his career he will have achieved the necessary vitalisation of the particular centre which is occupying his attention, will have "seen of the travail of his soul" in connection with the units of the human hierarchy who go to the composition of this centre, and will drop his present form, will turn his attention to another and higher centre, and giv

students in connection with the charts which have been inserted in the treatise. they depict only one cycle in logoic evolution, and cover only the present greater period in the working out of which we are engaged. they might be roughly described as embracing that period in the system which began for us in the middle of the third root-race of this round and continues until the period called "the judgment" in the coming fifth round. when that time comes our planetary logos will have attained the initiation which is his present goal; the fifth round of the venusian scheme will be closing, and the venus scheme will begin to pass into obscuration, preparatory to transferring her life to the synthesising planet with which she is connected; mercury will be reaching the apotheosis of achievement

earth scheme will no longer provide for them an adequate place of nurture. 5. entities will come in from mars to the earth scheme, and will there find their necessary field of endeavour. 6. mercurian life will begin to synthesise, and to be transferred to its synthesising planet. in the case of mercury this synthesising planet is not saturn, but one of the other two higher major centres. 7. the "judgment day" in the fifth round, or the point of attainment of our heavenly man, will see a period of planetary strife on mental ievels which will cause the present world unrest to seem as nothing. as pointed out earlier, this present struggle has been to test the ability of the entities within the present human forms to appreciate their mental forces, and through the power of mind to transcend f

ALICE A BAILEY05 THE LIGHT OF THE SOUL

everywhere are open to him. through tenderness, that compassionate understanding works out into practical expression. his activities are no longer in-going and self-centred but are out-going and inspired by an unselfish heartfelt desire to serve and aid. this state of feeling is sometimes called mercy, and characterizes all the servers of the race. it involves active help, unselfish intent, wise judgment and loving activity. it is free from any wish for reward or recognition. this has been beautifully covered by h. p. blavatsky in the voice of the silence in the following words "let thy soul lend its ear to every cry of pain like as the lotus bares its heart to drink the morning sun. let not the fierce sun dry one tear of pain before thyself hast wiped it from the sufferer's eye. but let

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

rily. we use billions of dollars to build and endow universities and colleges and yet our most far-sighted educators are gravely concerned as to whether this organized education is really meeting the needs of the average citizen. it certainly seems to fail in its mission with the unusual child and with the gifted man or woman. our mode of training our youth is standing decidedly before the bar of judgment. only the future can settle whether some way out will not have to be found whereby the culture of the individual can proceed alongside the civilizing, through education, of the masses. in an age of scientific achievement and of a synthesis of thought in every department of human knowledge, one of our educators, dr. rufus m. jones says "but, alas, none of these achievements makes us better

ard senses are properly controlled..now turn to the inward senses or noble powers of the soul, lower and higher. take the lower powers first. these are intermediate between the higher powers and the outward senses. they are excited by the outward senses; what the eye sees, what the ear hears, they offer forthwith to desire. this offers it again, in the ordinary course, to the second power, called judgment, which considers it and once more passes it on to the third power, reckoning or reason "a man, moreover, must have a mind at ease..the body should be rested from bodily labor, not only of the hands but of the tongue as well and all five senses. the soul keeps clear best in the quiet, but in jaded body is oft overpowered by inertia. then by strenuous effort we travail in divine love for in

ing down into the brain, we have two predominant effects, usually. there is a sense or an awareness of a light in the head, and frequently also a stimulation to an activity which is abnormal. the man seems driven by the energy pouring through him, and the days are all too short for what he seeks to accomplish. he finds himself so anxious to co-operate with the plan which he has contacted that his judgment is temporarily impaired and he works, and talks, and reads and writes with a tireless vigor which does, nevertheless, wear out the nervous system, and affect his vitality. all who have worked in the field of meditation, and who have sought to teach people along these lines are well aware of this condition. the aspirant does enter the realm of divine energy, and finds himself intensely res

me duty of every aspirant should be the perfect performance of meditation and service and discipline, and not the making of contact with some great soul. it is less interesting, but preserves him from illusion. if he does this, the higher results will take care of themselves. should an apparition appear to him, therefore, and should such an entity make platitudinous comments, he will use the same judgment as he would in business or ordinary life with a man who came and said to him "a great work lies in your hands, you are doing well. we see and know, etc, etc" he would probably laugh and continue with the activity or duty of the moment. another effect of meditation, and a very prevalent one at this time, is the flood of so-called inspirational writings which are coming out, with high claim

lightning or of electricity, registered when the eyes are closed, and in the dark equally as in the light. when this is the case, the meditation period should be reduced from fifteen minutes to five, or meditation should be practiced on alternate days, until such time as the brain cells have adjusted themselves to the new rhythm and the increased stimulation. there is no need for anxiety, if wise judgment is used, and obedience to the advice of the teacher is present, but should the student at this time begin to push his meditation, or to increase the time period, he may lay up for himself a good deal of trouble. again common-sense comes into play, and with the reduction of- 113- from intellect to intuition copyright 1998 lucis trust the time, and with the practice of a little meditation e

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

of the tongue which grows out of non-reference to the separate self. it will produce that instantaneous response to true need which characterizes the great ones who (passing beneath the outer appearance) see the inner cause which produces the conditions noted in the outer life, and so, from that point of wisdom, true help and guidance can be given. harmlessness brings about in the life caution in judgment, reticence in speech, ability to refrain from impulsive action, and the demonstration of a non-critical spirit. so, free passage can be given to the forces of true love, and to those spiritual energies which seem to vitalize the personality, leading consequently to right action. let harmlessness, therefore, be the keynote of your life. an evening review should be carried forward entirely

the little evolved cannot comprehend completely the much evolved, and in a lesser degree, the advanced ego comprehends not an initiate. the greater can apprehend the lesser but the reverse is not the case. as regards the action of those whose point of attainment greatly transcends your own, i can only ask you to do three things- 68- a treatise on white magic copyright 1998 lucis trust a. reserve judgment. their vision is greater. forget not that one of the greatest qualities members of the lodge have achieved is their ability to view the destruction of form as unimportant. their concern is with the evolving life. b. realize that all events are brought around by the brothers with a wise purpose in view. lesser grade initiates, though utterly free agents, fit into the plans of their superio

eard. the great ones have to work through human instruments and the plan and the vision are much handicapped by failure on the part of these instruments. third: this brings me to the third point, the problems and the difficulties with which the masters have to contend as they seek to further the plans of evolution through the medium of the sons of men. in conclave wise they make their plans; with judgment, after due discussion, they apportion the tasks; then, to those who offer themselves for service and who have some measure of soul contact, they seek to transmit as much of the plan as possible. they impress the plan and some suggestion as to its scope upon the mind of some man or some woman upon the physical plane. if that mind is unstable or oversatisfied, if it is filled with pride, wi

hat they already have and seek to increase its scope; that they hold on to the truth that all things are headed towards the revelation, and that the form matters not. they must seek pre-eminently to be dependable instruments, unswayed by passing storms. they must endeavor to remain free from depression, no matter what occurs; liberated from discouragement; with a keen sense of proportion; a right judgment in all things; a regulated life; a disciplined physical body and a whole-hearted devotion to humanity. where these qualities are present, the masters can begin to use their destined workers; where they are absent, other instruments must be found. some people learn at night and regularly bring over into their physical brain consciousness the facts they need to know and the teachings they s

tory interplay, and of active precipitation. the one concerns the life, the second concerns the building, and the third produces manifested existence. let him deal first with the outer builders, sending his call to the periphery of his circle of influence. let him set the waters of living substance in motion by his idea and impulse, bending the builders to his purpose and plan. let him build with judgment and with skill, preserving always the "stool of the director" and coming not down into close contact with his thought-form. let him project, in time and space, his form through visualization, meditation and skill in action, and so produce that which his will commands, his love desires, and his need creates. let him withdraw the builders of the outer form, and let the inner builders of dyn

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

nsity and of vibratory activity, and that this substance is impelled by urgent purpose and expressive of divine intent. we shall seek to avoid as far as possible those loose generalities which are so distressing to the academic and critical mind, and in which the mystic finds such relief and joy. i will however ask those who study this treatise to reserve their opinion and come to no crystallised judgment until the entire proposition has been presented to them, and its outlines have been clearly sensed and its detail somewhat elaborated. it will be necessary for us to introduce the subject on a wide basis and to link the individual with the general, and this may (at the first) seem too vast a theme, too speculative a presentation and too misty and vague an outline. but this situation canno

tion and service, our assets and our debits, our true value and strength. when we can add to that knowledge an analysis which enables us to realise that the physical body is reacting preeminently to the soul ray, whilst the emotional body is under the influence of the personality ray which is historically in manifestation at the time, we are then in a position to gauge our particular problem with judgment. we can then deal more intelligently with ourselves, with our children and with our friends and associates. we shall find ourselves able to cooperate more wisely with the plan as it is seeking expression at any particular time. it is a platitude to say that the true meaning of "psychology" is the "word of the soul" it is the sound, producing an effect in matter, which a particular ray may

n training, to take the place of chelas who pass on to initiation, but beyond these two groups, during this century, they do no personal work, leaving the many aspirants to the care of lesser initiates and chelas. even their work and their personal chelas at this time are much restricted, and word has been sent out to the working disciples in the world to stand on their own feet, to use their own judgment and not handicap the masters at this time of intense strain and danger by attracting their attention needlessly. the world issues today are of such importance, and the opportunity before humanity is so great, and the masters are so entirely occupied with world affairs and with the dominant and prominent figures in high places in the nations, that the instruction of unimportant people in t

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

n and of failure is developed; men realise their lack of achievement; they become aware of god and humanity, of the world, of the flesh and the devil, but at the same time of the kingdom of god. as man develops, his definitions alter, and the crude so-called sins of the unevolved man, and the faults and failings of the average "nice" citizen of modern times involve different attitudes of mind and judgment, and surely different punitive approaches. as our sense of god changes and develops, and as we approach nearer to reality, our entire outlook upon life, ourselves and our fellowmen is apt to alter and widen, and become more divine as well as more human. it is a human characteristic to be conscious of sin, and to realise that when a man has offended he must, in some form or other, pay a pr

lvation, and the constant paying of the price which the ignorant pay for mistakes made and so-called sins committed. a man who deliberately sins against light and knowledge is rare. most "sinners" are simply ignorant "they know not what they do" then christ turned to a sinner, to a man who had been convicted of wrong-doing in the eyes of the world and who himself recognised the correctness of the judgment and of his punishment. he stated that he received the due reward of his sins, but at the same time there was something in the quality of jesus which arrested his attention and forced from him the admission that this third malefactor had "done nothing amiss" the factor which accorded him admission into paradise was a two-fold one. he recognised the divinity of christ "lord" he said. and he

is not a sentimental, emotional state of consciousness. it takes into account the point in evolution and the development of character of those to be loved; but in spite of all, it is a love which sees truly, and which, because it sees so truly can act wisely. it is a love which realises that the world needs love, and that a spirit of love (which is a spirit of inclusiveness, of tolerance, of wise judgment and far-sighted vision) can draw all men together into that outward unity which is based upon a recognised inner relationship. we are all so ready to take love. we are all so eager to be loved, because we realise, unconsciously if not consciously, that love means service, and we like to be served. the time has come when that selfish attitude to life must change, and we must learn to give

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

which precedes form expression. the veiling of the intuition. the sensing of inharmony, and cooperation with the part and not the whole. identification with humanity, the fourth creative hierarchy. undue recognition of that which is produced by speech. abnormal sensitivity to that which is the not self. constant points of crisis, leading to unity and harmony. the evocation of the intuition. right judgment and pure reason. the wisdom which works through the angel of the presence. i could here point out a constant misconception on the part of esotericists. this fourth ray of harmony, beauty and art is not the ray, per se, of the creative artist. the creative artist is found equally on all rays, without exception. this ray is the ray of the intuition and of the harmonising of all that has bee

l to appreciate the flood of ideas with which he is overwhelmed. it should be realised that the man is suffering from a sort of mental fever, with its accompaniments of hallucination, over-activity, and mental irritability. the cure, as i said above, lies in the patient's own hands. it involves earnest application to one chosen plan to prove its effectiveness, using common sense and ordinary good judgment. the light that can be contacted in meditation has revealed a level of mental phenomena and of thought forms with which the man is unaccustomed to deal. its manifestation and implications and possibilities impress him as so vast that he argues they must be divine and, therefore, essential. because he is still in the dramatic centre of his own consciousness and still even if unconsciously

ill be obvious to you that the first and most important of these difficulties will be those arising from group criticism, either voiced or strongly felt. this criticism can be based on many things, but is usually rooted in jealousy, thwarted ambition, or pride of individual intellect. each member of any group, particularly those in the immediate circle of the leader or leaders, is prone to sit in judgment. the responsibility is not theirs; they know not the problems as they truly exist and criticism is, therefore, easy. it should here be remembered that criticism is a virulent poison. it damages in every case eventually the one who criticises owing to the fact of voiced direction it hurts still more the one who is criticised. where there is purity of motive, true love and a large measure o

may result in the physical undoing, and disruption of the physical body of the leader or leaders. this may be a new thought to some and should cause many in the new age groups to arrest their thoughts and so release their leaders from the disastrous impact of their criticism. i refer not here to hate, though that is often present, either consciously or unconsciously, but simply to the "sitting in judgment" and to the idle critical gossip which seems necessary to the average group member. it is like the very breath of death and it can not only kill the leader through accumulated poison and distress but it can also kill the group life and render abortive the efforts which could, if given cooperation and time to develop, prove constructive agencies through which the hierarchy might work- 373

led to understand, and have all been guilty of lack of love and of tolerance. it is not, therefore, a forgiveness which is based on a spirit of magnanimity or a sense of expediency or superiority, but upon a desire to forget the past, and to push forward into the new age and participate in the new social order, free from the ancient hatreds, relinquishing the memory of the old mistakes in policy, judgment and method, and ignoring the habitual barriers and our normal separative instincts. this is the triple programme to which the new group of world servers is pledged and in which we are urged to participate. to this endeavour they will in their turn call the men of good will. they have no other programme or intention. loosely knit together by mutual understanding and similarity of objective

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ly faced or formulated by any of you and, therefore (because i seek to help you) i formulate them for you and face you with them. it is hard for intelligent men and women to see others closely associated with them dealing with life and problems from a totally different angle to their own handling them in a weak or stupid way (from the angle of the disciple) and making apparently serious errors in judgment or technique. yet, brother of old, why are you so sure that you are right and that your point of view is necessarily correct? it may be that your slant on life and your interpretation of a situation needs readjustment and that your motives and attitudes could be more elevated or purer. and even if they are for you the highest and the best that you can achieve at any given time, then pursu

tal plane is not yet accomplished. it is most needed and until this integration has been achieved, the united group inter-communication will not be possible or the desired group work capable of accomplishment. several of you need to do some careful thinking and should align yourselves in love with your fellow disciples, eliminating all sense of criticism and personal self-satisfaction in your own judgment and rectitude. 2. the future objective of these ashramic groups. it is fundamentally necessary that the new groups which are inaugurating the new discipleship should eventually establish a telepathic rapport with each other. later, when there is a closer individual inter-relation, it will be possible to give definite teaching which will make this increasingly possible, but in the meantime

res to the group pace and to the necessity of right timing where his fellow disciples are concerned. it involves, therefore, a dual attitude towards the processes of initiation: the adapting of oneself to the needed integration and, secondly, to the development of spiritual responsiveness to impressions from the level of the soul and of the spiritual hierarchy. it also involves the cultivation of judgment and of wisdom in the establishment of a right inter-relation with the group of disciples so that the group in this case my group of disciples and definitely a group entity may move on together. this necessitates the same conditions for the group as always exist for the individual: right integration on the three personality levels and also on soul levels, plus right group impression or res

men and a guide of aspirants in the- 107- discipleship in the new age- volume i copyright 1998 lucis trust building work of the new age upon which the great ones are now engaged. you must learn discrimination and understanding and right choice through experiment, through failure and through success. all men are souls. yes, my brother, but all men are not yet ready for disinterested service. right judgment is a needed quality for you when considering people. for the work which you seek to vitalise, look not for the sweet, the gentle, the kind and tender because so many very good people are oft unintelligent and lazy. look for those strong souls who, responding to the need of humanity and reacting to the impulse of love (which you so richly shed) are yet capable of thinking in strong terms

eaning but weak-minded aspirants. then, around the star which is your soul will be many "shining points" there have been times when i have been hard put to it to find you because of the obscuration brought about by those who surround and well nigh smother you as they cling to you. stand free. having pointed this out, brother of old, go forward towards the goal and the vision with confidence, sure judgment and the knowledge that i, who for years (longer than you know) have watched over your progress, am standing by with understanding and with confidence in you. january 1939 you will note, my brother, how you reverse the problem of b.s.d. because your personality ray, your soul ray and your astral ray are all along the same line of force the line of the second ray. i have already pointed out

ALICE A BAILEY13 PROBLEMS OF HUMANITY

r, their national pride and their attitude of owning the world alienates many. great britain carries the sense of caste into all her international relations just as the class distinction system has controlled her internal relationships for ages. these accusations are all based on truth- 11- problems of humanity copyright 1998 lucis trust and the enemies of great britain can bring due cause to the judgment seat. the british, as a whole, have been reactionary, over-cautious and conservative, slow to move, and apt to be satisfied with existing conditions, particularly if those conditions are strictly british. all these characteristics have been the cause of extreme irritation to other people, particularly the nation which emerged from britain, the united states. this is one side of the pictur

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

him, light and life are on their way, to be interpreted and applied in terms of goodwill and of right human relations. for this the spiritual hierarchy is preparing. this time the christ will not come alone for his co-workers will come with him. his experience and theirs will be the reverse of the previous one, for this time every eye will see him, every ear will hear him and every mind will pass judgment upon him. we can freely aid in the reconstruction work which the christ proposes, if we will familiarise ourselves and all men whom we can contact with the following facts: 1. that the reappearance of christ is imminent. 2. that the christ, immanent in every human heart, can be evoked in recognition of his appearance. 3. that the circumstances of his return are only symbolically related i

longer be regarded as a beautiful, mystical and symbolic statement, but will be regarded as a proved scientific pronouncement. our universal brotherhood and our essential immortality will be proven to be facts in nature. the ground is being prepared at this time for the great restoration which the christ will engineer. the world religions (including christianity) and masonry are today before the judgment seat of humanity's critical mind; the word has gone forth almost unanimously that both of them have failed in their divinely assigned tasks. it is realised everywhere that new life must be poured in, but this will take a new vision and a new approach to living conditions and this only the appearance of the christ can teach and help us bring about. as an ancient scripture says "that which

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

indicate also certain definite lines of affinity and also point the way to imminent possibilities of adjustment, if the love which is the basic motivating power of the british soul is permitted expression. hitherto it has been primarily taurus and leo as well as libra which have coloured british attitudes, decisions and activities. can britain change and preserving the will-to-order and balanced judgment which libra confers upon her eliminate the taurian aspects which have led her blindly to seek that which she desires and because of her powerful personality to gain those ends? there is an ironic fate which determines that this great nation, having in past centuries been one of the major aggressors of the world, should now bring to an end, with the aid of france (which has a very similar

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

ho seeks to be entirely human but finds within himself impediments and urges which drive him on to something which is higher than the human and, secondly, to the aspirant or the disciple. his focus of interest and his aim is soul life, yet he finds within himself that which seeks ever to draw him back to the old ways, the old habits and the old desires. this sign is sometimes called "the place of judgment" for it is here that the decision is made and the die is cast which separate the "sheep from the goats" or those constellations ruled by aries (the ram or lamb) and those ruled by capricorn, the goat. it really marks the distinction between the ordinary wheel of life and the reversed wheel. in the days before leo-virgo were divided into two signs, libra was literally the midway point. the

le in sagittarius, initiation in capricorn, followed by service in aquarius and the work of a world saviour in pisces and final liberation. in this world period we have the division of the sign of the sphinx into two signs (the lion and the virgin, soul and form) because the state of human evolution and conscious realisation is that of a recognised duality; it is only at what is called the "final judgment" that another fusion will take place and virgo-libra will form one sign, for then man's sense of antagonistic dualism will be ended and the scales will have been turned finally in favour of that which the virgin-mother has hidden from expression for aeons. this final judgment, as far as this planetary cycle is concerned, will take place in the next great world cycle and by that time two-t

ently so as to indicate the way that the man must go at the time. there is the experience of humanity in libra in which the same adjustments and experiments are being made, but this time the entire race of men is involved and not just an individual. this group experience, carried out upon the mental plane, will only happen when all men are polarised mentally and will take place and constitute the judgment day, referred to above. of this, the "point of crisis" in libra and the present world situation and needed adjustment is the forerunner; this time the balancing is, however, upon the astral plane and the desires of men are predominantly in a position of casting the deciding factor, whereas in the next great cycle it will be the minds of men which will do the deciding. today, the foremost

all past qualities and achievements and any clear presentation of the pairs of opposites is difficult to get. as regards man upon the probationary path or upon the verge of treading it, it might be said that his characteristics and qualities in this sign are: balance of the opposites in libra fickleness and variability..a secure and settled position. imbalance..balance. bias. prejudice..justice. judgment. dull stupidity..enthusiastic wisdom. untrue, showy outer form life..t. rue correct expression. intrigue..straightforward conduct. materialistic attitudes..spiritual attitudes- 149- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust it is the balancing between the pairs of opposites which makes the man in libra sometimes difficult to understand; he app

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ilure is being beaten and then being unable to keep on going on. but what mattered to me the most was that it seemed that the inner fabric of my life was beginning to crumble. i had staked my entire life on the words of st. paul "i know whom i have believed and am persuaded that he is able to keep that which i have committed unto him until that day" but i was not sure any more about there being a judgment day; i was not at all sure what it was that i had committed to christ; i was questioning all the facts about which i had been persuaded. the only fact which i have never questioned and of which i am eternally sure is the fact of christ himself. i do know whom i have believed. that fact has stood the test and is no longer on the basis of belief but of knowledge. christ is. he stands "the m

had followed me home and was even then standing outside the house. i can see her now going over to the window and peeking at him through the lace curtain and laughing. we talked for two hours and she told me to leave the matter to her, that she would think over and pray over what i should do. she told me she would do what she rightly could to straighten out my problem as i was too ill to have any judgment or common sense left. i relaxed under her skilful handling and went back to my aunt feeling better. in a few days' time i went down to london and took the boat again for india accompanied by gertrude davies-colley who undertook to stay with me and take care of me as i was obviously too ill to be left alone- 56- the unfinished autobiography copyright 1998 lucis trust so i went back to my j

anxieties it would entail and the responsibilities any esoteric school has to shoulder i know i would not have attempted this work; but fools rush in where angels fear to tread, and i rushed. i could have done none of this without the support and wisdom of my husband. i shudder to- 109- the unfinished autobiography copyright 1998 lucis trust think of the mistakes i would have made, the errors in judgment of which i would have been capable and the legal end of it in which i would have found myself embroiled. his clear legal mind, his impersonality and his constant failure to get excited when i thought he should, has saved me constantly from myself. it is not an easy thing to run an esoteric school. it is far from easy to take the responsibility to teach people true meditation. it is diffic

wing about them, later i would discover what it was all about and i am quite frequently even today in touch with her. she had a very deep and profound knowledge of the ageless wisdom but she was afraid of people; afraid of being misunderstood; afraid that people liked her for her money and basically and deeply afraid of life. i think i was of service to her along these lines, for she respected my judgment and found it often coincided with hers. i acted as a safety-valve. she knew she could tell me anything and that it would go no further. even when she was dying she had me on her mind and only a few days before her death i had a letter from her which i could scarcely read, telling me about herself. the letter was mailed for her by someone. one of the things that i am looking forward to whe

der the masters and active in world work with a growing influence, requires a mental polarisation, a heart development and a sense of real values. the masters brought before the general public by such movements as the i am movement are a travesty of the reality. the masters portrayed in the many theosophical movements (since the time of h.p.b) are not distinguished by intelligence and show little judgment in the choice of those whom the organisations claim are initiates or important members of the hierarchy. knowing all this and having watched the ill effects of the usual teaching given anent the masters, a.a.b. has gone to extremes in order to present the true nature of the hierarchy, its goals and personnel and has sought to lay the emphasis as does the hierarchy itself on humanity and o

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

hen is it so extremely difficult, if not altogether impossible, for earnest would-be healers to work together, as a group, with the sacred science of healing? because as individuals and as a group they are predominantly personal in their individual and inter-group relations. this may show itself in intense criticism of each other, or of oneself; in a vivid sureness of personal rectitude and sound judgment which does not permit those who hold it to see that there is perhaps a chance that they are not as correct in their ideas as they deem themselves to be; it may show itself in a deep satisfaction over personal subjective contacts. any or all the above hindrances may be present and make the group demonstration a personality demonstration which negates constructive work, and any attempt only

n the gospel story: 1. his transfigured appearance upon the mount of transfiguration. that episode depicts symbolically the radiant soul, and also the three vacated bodies of the personality, and hints also at a future building of a vehicle of manifestation. st. peter says "lord, let us here build three huts" or tabernacles. 2. his appearance as truth itself (silent yet present) before the bar or judgment seat of pilate repudiated by the world of men but recognised by the hierarchy. 3. his radiant appearances after the resurrection initiation: a. to the woman at the sepulchre symbolising his contact with humanity. b. to the two disciples on the way to emmaus symbolising his contact with the hierarchy. c. to the twelve disciples in the upper chamber symbolising his contact with the council

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

s of development, divided into two parts: seven of learning and three of application. in the first ten years of a child's life he is taught to deal intelligently with information coming to him via the five senses to the brain. observation, rapid response, and physical coordination as the result of intention, must be emphasised. the child must be taught to hear and see, to make contacts and to use judgment; and his fingers must then respond to creative impulses to make and produce what he sees and hears. thus are laid the elements of the arts and crafts, of drawing and of music. in the next ten years the mind is definitely trained to become dominant. the child is taught to rationalise his emotional and desire impulses, and to discriminate the right from the wrong, the desirable from the und

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

as to whether humanity moves forward into a new age of cooperation and of right human relations or whether the materialistic groups will reassert their control and succeed in winning the day. this great cleavage is now in process of settlement. on the other hand, a deeply spiritual division is also taking place. in a peculiar sense, and speaking largely symbolically, the first phase of the great judgment is asserting itself. the sheep and the goats are forming into two distinct groups. the judgment being given is not the generally assumed one of assigning penalties or rewards; it is not the negation of all effort as the result of decisive moves, nor will it result in the emergence of major dividing lines. such interpretations are man-made and are not true interpretations of the parable or

ssigning penalties or rewards; it is not the negation of all effort as the result of decisive moves, nor will it result in the emergence of major dividing lines. such interpretations are man-made and are not true interpretations of the parable or word picture which christ gave to his disciples nearly two thousand years ago- 42- discipleship in the new age- volume ii copyright 1998 lucis trust the judgment referred to has relation to a mysterious process which is going on in the thinking (if one dare use such a word for such a comprehensive process) of the planetary logos. he is deciding at this time the mode by which a momentous event or happening within the hierarchy shall take shape; he is timing the process of its externalisation; he is deciding which ashrams shall be externalised and w

uld and must proceed with the purely inner and subjective work, and who should be chosen to work consciously and openly in the outer world of men, thus duplicating in their numbers what christ experienced when he "descended into hell" many things have to be considered; the objectives in view of the masters concerned, the rays in manifestation, and many astrological relationships. in this deciding judgment sanat kumara is being aided by certain members of the great council at shamballa, by the christ and by the seven masters who are responsible for the seven groups of ashrams. he is also reaching certain conclusions as to the groups of disciples who have hitherto been under training during the final stages of the path of discipleship. this decision has to take under advisement the rapidity

u" such is the word for them at this stage in humanity's history. once they have realised that, they are already being absorbed into the hierarchy. life will now for them simplify. for the "goats" must come the impelling call from the highest aspect of the spiritual triad "seek the way of ascension" ascension out of even triadal life into that of pure being and of monadic existence. in this great judgment all decision lies in the conclusive thinking of sanat kumara. it is his judgment; neither the sheep nor the goats, nor the great mass of men from among whom they have emerged, can affect that decision in the slightest degree. any moment or climax of decision on the part of the lord of the world institutes new law and brings into play new energies. laws are only the unalterable conditions

vibratory reaction, and the potency of the united vibration of the disciples and aspirants of the world is today for the first time in human history strong enough to reach shamballa. this is a new and very interesting fact. the hierarchy therefore is: 1. in a position of extreme tension. 2. in a condition of quiescent waiting. it awaits: a. the decision which is on the verge of emanating from the judgment seat of sanat kumara. b. notification as to the period and mode of the coming externalisation. c. the proposed influx into its ranks of disciples and aspirants. d. the reaction, later to be sensed by them, of the massed use of the great invocation. e. the clear sounding of the invocative, though inchoate, cry of the masses of those who are not yet even upon the probationary path. 3. passi

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ss, but are actively used and functioning, it means that the solar plexus centre is open and active. when the corresponding mental faculties are present in consciousness, then it means that the throat centre and the centre between the eyebrows are becoming "awake" and active. but the higher psychic powers, such as spiritual perception with its infallible knowledge, the intuition with its unerring judgment, and psychometry of the higher kind with its power to reveal the past and the future, are the prerogatives of the divine soul. these higher powers come into play when the head and heart centres, as well as the throat centre, are brought into activity as the result of meditation and- 6- the externalisation of the hierarchy copyright 1998 lucis trust service. let the student, however, remem

and out with clarity in your minds. it gives the clue to all that is happening today in the world of politics and international governments, and- 46- the externalisation of the hierarchy copyright 1998 lucis trust accounts for the trend toward synthesis, amalgamation and affiliation. the remaining four causes which we will consider later might be enumerated as follows: 5. the time of the end. the judgment of people. this period of judgment is a group interlude to the full emergence of the new age influences. 6. the levelling of all classes and distinctions so that the spiritual values may appear and the spiritual hierarchy manifest on earth. 7. the fact of the approach of the hierarchy towards external contact with humanity. i would suggest that you read my earlier writings on the great ap

upon any group. look not to one person or to one group of persons and accuse them of causing the present world condition. look not also to any one person or group to bring liberation or to find a solution of the world problem. that is for humanity itself to do. humanity must take action and will do so, when the right time comes. to recognise joint responsibility, joint mistakes, ancient errors of judgment, wrong attitudes and habits of thought, world-wide selfish purpose and intent, a universal spirit of aggression which, down the ages, has influenced first one nation and then another, the tendency last century to crystallise and become static, the reactionary forces on every hand these are universal qualities and no nation and no race is free of guilt or has entirely clean hands. also, no

rrect consummation be achieved. it is not, however, the duty or right of man to turn first ray force to selfish ends or material objectives; responsibility cannot be veiled behind specious and distorted half truths and evil cannot be done in order that good may come. what is applied by the lord of the world in shamballa under the motivation of love, wisdom and selflessness with a sure touch and a judgment as to times and seasons cannot be so used by those motivated by personality objectives, either on an individual or a personality scale (for nations as well as individuals have personalities. ponder on this and seek enlightenment from the soul. 3. when the great invocation is thus rightly used and the world centres are consequently consciously interrelated, then certain extra-planetary ene

settled by the nations, sitting in conclave. nations will have to shift from a war footing to settled peace activities, and from the organised tensions of war to the comparative relaxations of peace. disarmament must go forward as an initial move, but in such a manner that the question of unemployment is not unduly aggravated. the "turning of the cannon into ploughshares" must be carried out with judgment, and only wide international planning can take care of this stupendous process. the settling of national boundaries and spheres of influence will be one of the utmost difficulty and can only be satisfactorily determined if goodwill is actively present and consciously used, and when the wishes of the people involved are consulted in a non-partisan spirit. the emphasis upon past historical

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

eons in humanity as a whole and brought to the surface and precipitated into violent activity by a group of evil men whose destiny it was. this destiny was the result of their own deliberate choice, and of prolonged cycles of purely material selfishness. i would ask all aspirants and disciples to ponder upon the destructive purpose of god a purpose which is motivated by love, guided by a balanced judgment as to form, and which cherishes and fosters the life and its resultant spiritual values. there is an inherent destructive energy in matter itself and an energy of very great potency; it is with this energy that the axis powers are working. the destructive energy, emanating from "the bright centre" shamballa, is something very different, and i would ask you to remember this. the destroying

n restored, will make real in a sense incomprehensible to you at present the nature of religion, the purpose of science and the goal of education. these are not what you think today- 214- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the ground is being prepared at this time for this great restoration. the churches and masonry are today before the judgment seat of humanity's critical mind and the word has gone forth from that mass mind that both of them failed in their divinely assigned tasks. it is realised everywhere that new life must be poured in and great changes wrought in the awareness and in the training of those who work through and in these two media of truth. those changes have not yet been carried out, for it will take a new vis

reality by all men everywhere. it has survived aeons of opposition from the principle of enslaving selfishness and is largely responsible, at this time, for the struggle in which we are all participating. the country which is the most free from selfishness today is great britain; she is experienced, old, and therefore mature in her thinking; she has learnt much in a relatively short time and her judgment is sound. the most selfish country in the world today is france, with the united states (though along totally different lines) running her a close second; both are materially selfish and capitalistically engrossed. russia is also selfish but it is the selfishness of a fanatical ideal, held by an immature, a too young a people. the selfishness of the united states is also due to youth, but

ould not be isolated points, each holding its own point of tensions they should be related points, each point distributing strengthening energy to the other points and admitting a free circulation between all points around the triangle. these great world problems are also being worked out in each of these three nations: 1. in great britain, the problem of socialism is being resolved and the sound judgment of the people will eventually balance the two conditions of a socialist programme and free enterprise; this needs doing, for the extreme position in either case is untenable. this today presents a conflict which all the world is watching. the transition period between group living (in the true and spiritual sense) and the present and past period of an intense individualism is not easy, an

ALICE BAILEY THE LABOURS OF HERCULES

"christ in you, the hope of glory" labor vii the capture of the erymanthian boar (libra, september 22nd- october 21st) the myth [125] the great presiding one, within the council chamber of the lord, pondered the nature of the son of man who is likewise a son of god. he thought on what was needed to make him still more like unto his father "another labor must be carried out. balance he needs, and judgment sound, and preparation for a major test and future service to the race of men. for this, let him prepare with care" and the teacher, noting on his tablets the purpose of the coming test, went forth and spoke to hercules "go forth, my son, and capture the wild boar; salvage a ravaged country, yet take the time to eat" and hercules went forth- 72- the labours of hercules and hercules, who i

e-ment of male and female, for the production of forms, for the carrying on of evolving life. money is a means of exchange, of sharing at a distance, if not loved and held for itself alone, the gold of the miser, or the gold of the loving, giving heart. the balance of the pairs of opposites (esoteric astrology, p.250) is sharply defined. the balance may swing from bias and prejudice to justice or judgment; from dull stupidity to enthusiastic wisdom. how unusual and delightful a combination of words is that. in common parlance we symbolize wisdom by the rather stupid, blinking owl, and those who think themselves wise are too often full of solemnity and a bit stodgy, but wisdom should be "enthusiastic. something to ponder, that. and there may be intrigue, the winding ways of man-made laws in

at the eleventh labor gives is yours forever more" f.m. the energies of aquarius (lecture by a.a.b. 1937) there is a phrase in the new testament "the end of the world. it is just beginning to dawn upon many of us that what was really meant was that the sign pisces, in which christ, the great world savior, came, would end at a particular date, and we are right in that time now. we are not facing a judgment day in which the sheep and goats will be divided and some go to heaven and others go to hell. many ridiculous interpretations have been put upon the symbolism of the bible. it has been thought that the sheep went to heaven and the goats went to hell. it is the other way round. the goat in capricorn is the initiate and from a certain esoteric angle the goats do go to heaven because they fu

APOCALYPSE MOSES

hee that the rule of the beasts hath arisen. 2 how was thy mouth opened to eat of the tree concerning which god enjoined thee not to eat of it? on this account, our nature also hath been transformed. 3 now therefore thou canst not endure it, if i begin to reprove thee' chapter 12. 1 then seth speaketh to the beast 'close thy mouth and be silent and stand off from the image of god until the day of judgment' 2 then saith the beast to seth 'behold, i stand off from the image of god' and he went to his lair. chapter 13. 1 and seth went with eve near paradise, and i they wept there, and prayed god to send his angel and give them the oil of mercy. 2 and god sent the archangel michael and he spake to seth 'seth, man of god, weary not thyself with prayers and entreaties concerning the tree which f

y i persuaded him, and he ate and straightway his eyes were opened and he too knew his nakedness. 6 and to me he saith "o wicked woman! what have i done to thee that thou hast deprived me of the glory of god" chapter 22. 1 and in that same hour, we heard the archangel michael blowing with his trumpet and calling to the angels and saying:2 thus saith the lord, come with me to paradise and hear the judgment with which i shall judge adam" 3 and when god appeared in paradise, mounted on the chariot of his cherubim with the angels proceeding before him and singing hymns of praises, all the plants of paradise, both of your father's lot and mine, broke out into flowers. 4 and the throne of god was fixed where the tree of life was. chapter 23. 1 and god called adam saying "adam, where art thou? ca

on dust all the days of thy life: on thy breast and thy belly shalt thou walk and be robbed of hands and feet. 3 there shall not be left thee ear nor wing, nor one limb of all that with which thou didst ensnare them in thy malice and causedst them to be cast out of paradise; 4 and i will put enmity between thee and his seed: he shall bruise thy head and thou shalt bruise his heel until the day of judgment" chapter 27. 1 thus he spake and bade the angels have us cast out of paradise: and as we were being driven out amid our loud lamentations, your father adam besought the angels and said: 2 "leave me a little (space) that i may entreat the lord that he have compassion on me and pity me, for i only have sinned" 3 and they left off driving him and adam cried aloud and wept saying "pardon me o

ught the angels and said: 2 "leave me a little (space) that i may entreat the lord that he have compassion on me and pity me, for i only have sinned" 3 and they left off driving him and adam cried aloud and wept saying "pardon me o lord, my deed" then the lord saith to the angels "why have ye ceased from driving adam from paradise? why do ye not cast him out? is it i who have done wrong? or is my judgment badly judged" 5 then the angels fell down on the ground and worshipped the lord saying "thou art just, o lord, and thou judges righteous judgment" chapter 28. 1 but the lord turned to adam and said 'i will not suffer thee henceforward to be in paradise" 2 and adam answered and said,grant me, o lord, of the tree of life that i may eat of it, before i be cast out" 3 then the lord spake to a

ARADIA GOSPEL OF THE WITCHES

.and as she had done by the priest, so she acted to the lord of the castle, and stole and sold everystick, furniture, cattle, men, and mice there was not left wherewith to feed a fly.then the priest and the lord, finding out who this was, appealed to the gods, complaining that theyhad been robbed by a goddess.and it was soon made known to them all that this was laverna.therefore she was called to judgment before all the gods.and when she was asked what she had done with the property of the priest, unto whom she hadsworn by her body to make payment at the time appointed (and why she had broken her oath)?she replied by a strange deed which amazed them all, for she made her body disappear, so thatonly her head remained visible, and it cried: behold me! i swore by my body, but body have i none

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

france into germany, that von hund's business was to derive and vary, not to create the thesis. of the great success which awaited the strict observance, once it was fairly launched, of its bid for supremacy over all continental masonry and of the doom which befell it because no investigation could substantiate any of its claims, there is no opportunity to speak here. it may be said that a final judgment was pronounced against it in 1782 when the congress of wilhelmsbad set aside the templar claim and approved the rectified rite, otherwise a transformed strict observance, created within the bosom of the loge de bienfaisance at lyons and ratified at a congress held in that city prior to the assembly at wilhelmsbad. the grades of the strict observance superposed on the craft were those of s

em, because although it is a templar grade, it is concerned with the old chivalry at an early period of its history, and not with its transmission to modern times (2) the grade of grand inspector, otherwise kadosh, though i am acquainted with a very early and unknown ritual, because it does not add to our knowledge in respect of the templar claim on masonry. in the earliest form it shows that the judgment incurred by those who betrayed, spoliated and destroyed the order had been imposed divinely; that the hour of vengeance was therefore fulfilled, and that the call of kadosh knights was to extirpate within them those evil tendencies which would betray, spoliate and destroy the soul (3) sublime prince of the royal secret, because in the sources with which i am acquainted it recites the migr

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

with countless cuts and reduced to a fraction of the original size. the old blocks are not preserved, but thrown away or burnt. an enormous sword, bundles of lances, pieces of armour, etc. are kept in the tsi u dmar lcog dbug khang. these are supposed to be the weapons and the armour of tsi u dmar po s warlike retinue.51 de nebesky-wojkowitz also offers in footnote an alternative narrative to the judgment chamber aspect of tsiu marpo s position: a similar legend tells that a messenger (pho nya) of dpal ldan lha mo [penden lhamo] or tsi u dmar po stands near the death-bed of a dying man to carry his "last breath" either to the chapel of dpal ldan lha mo in the jo bo gtsug lag khang [jowo tsuklakhang] or to the tsi u dmar lcog dbug khang. the "last breath" is seen by these deities in the for

medium no longer resides at the jokwukhang and there is no conclusive evidence to suggest that the tsiu marpo mediumship even exists anymore. if this oracle tradition still persists, it most likely made its way to india along with the nechung oracle.54 the g nkhang is now on the second floor of the temple rather than the first, and the room where the souls of the dead are meant to congregate for judgment no longer exists (figure 7).55 the jokwukhang, however, does have a central chapel on the second floor where the main statue of tsiu marpo resides (figure 8. several other statues of deities also reside within the room. notably, there are seven deities lined up behind the main statue of tsiu marpo. while these deities do not specifically represent the six horsemen detailed above, they are

BLAVATSKY H P ANTHROPOGENESIS

gaur, a giant, or the dance of giants? and then he sends the reader to receive his reply from the bishop of st. gildas. but the authors of the voyage dans le comte[[footnote(s* the same, of course, as the "small voice" heard by elijah after the earthquake at the mouth of the cave (i kings xix. 12* the rocking, or logan, stones bear various names. the celts had their clacha-brath, the "destiny or judgment-stone; the divining-stone, or "stone of the ordeal" and the oracle stone; the moving or animated stone of the phoenicians; the rumbling stone of the irish. brittany has its "pierres branlantes" at huelgoat. they are found in the old and the new worlds: in the british islands, france, spain, italy, russia, germany, etc, as in north america (see hodson's "letters from north america" vol. ii

s with spirits of heaven (gandharvas, yakshas, kimpurushas, etc) and gods (chapter iv) there is but one exception in the case of king priyavrata, the son of the first manu, swayambhuva- who had ten sons. but of these, three- medha, agnibahu, and putra- became ascetics, and refused their portions. thus priyavrata divided the earth again into seven continents[[vol. 2, page] 370 the secret doctrine. judgment of the ancient peoples, quite foreign to our entirely material ideas upon celestial mechanics and physical sciences. could not see in the stars and planets only that which we see: namely, simple masses of light, or opaque bodies moving in circuits in sidereal space, merely according to the laws of attraction or repulsion; but they saw in them living bodies, animated by spirits as they saw

marvellous reign of the gods and all the fables of the golden age. one feels surprised that annals so interesting should have been rejected by almost all our historians. and yet the ideas communicated by them were once universally admitted and revered by all the peoples; not a few revere them still, making them the basis of their daily life. such considerations seem to necessitate a less hurried judgment. the ancients, from whom we hold these traditions, which we accept no longer because we do not understand them now, must have had motives for believing in them furnished by their greater proximity to the first ages, and which the distance that separates us from them refuses to us. plato in his fourth book of laws, says that, long before the construction of the first cities, saturn had est

believing in occultism and a host of invisible potencies for good reasons, we say: certus sum, scio quod credidi; to which our critics reply: credat judaeus apella. neither is converted by the other, nor does such result affect even our little planet. e pur se muove! nor is there any need of proselytizing. as remarked by the wise cicero "time destroys the speculations of man, but it confirms the judgment of nature" let us bide our time. meanwhile, it is not in the human constitution to witness in silence the destruction of one's gods, whether they be true or false. and as theology and materialism have combined together to destroy the old gods of antiquity and seek to disfigure every old philosophical conception, it is but just that the lovers of old wisdom should defend their position, by

revelation, the book of enoch was the inspired production of an antediluvian patriarch" and further. the cumulative coincidence of language and ideas in enoch and the authors of n.t. scripture. clearly indicates that the work of the semitic milton was the inexhaustible source from which evangelists and apostles, or the men who wrote in their names, borrowed their conceptions of the resurrection, judgment, immortality, perdition, and of the universal reign of righteousness under the eternal dominion of the son of man. this evangelical plagiarism culminates in the revelation of john, which adapts the visions[[vol. 2, page] 483 vedas, once universal. of enoch to christianity, with modifications in which we miss the sublime simplicity of the great master of apocalyptic prediction, who prophes

BLAVATSKY H P COSMOGENESIS

knew these doctrines because they had studied them, had seen and read works written upon them; and some of whom had even been personally initiated into the ancient mysteries, during the performance of which the arcane doctrines were allegorically enacted. the writer will have to give historical and trustworthy names, and to cite well-known authors, ancient and modern, of recognized ability, good judgment, and truthfulness, as also to name some of the famous proficients in the secret arts and science, along with the mysteries of the latter, as they are divulged, or, rather, partially presented before the public in their strange archaic form. how is this to be done? what is the best way for achieving such an object? was the ever-recurring question. to make our plan clearer, an illustration

hich shall then become for all of them light- during the whole period of mahapralaya, the "great night" namely, 311,040,000,000,000 years of absorption in brahm. the day of "be-with-us" is this period of rest or paranirvana. see also for other data on this peculiar expression, the day of "come-to-us" the funerary ritual of the egyptians, by viscount de rouge. it corresponds to the day of the last judgment of the christians, which has been sorely materialised by their religion[[vol. 1, page] 135 the soul's pilgrimage. is identical with the former, though the verb "be" in this sense, might be still better replaced with either of the two words "remain" or "rest-with-us" as it refers to that long period of rest which is called paranirvana. as in the exoteric interpretation of the egyptian rite

explained, to have refused to create physical man, only to become the direct saviours and the creators of "divine man" the symbolical teaching is more than mystical and religious, it is purely scientific, as will be seen later on. for, instead of remaining a mere blind, functioning medium, impelled and guided by fathomless law, the "rebellious" angel claimed and enforced his right of independent judgment and will, his[[vol. 1, page] 194 the secret doctrine. right of free-agency and responsibility, since man and angel are alike under karmic law "and there was war in heaven. michael and his angels fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven. and the dragon was cast out, that old serpent, called the devi

d "spirit" as a female and evil power in its connection with our earth (dunlap "sod" the son of the man, p. 52[[vol. 1, page] 195 the codex repeats the allegory. feminine. thus the spirit of the earth perceiving that for fetahil* the newest man (the latest, the splendour was 'changed' and that for splendour existed 'decrease and damage' she awakes karabtanos 'who was frantic and without sense and judgment' and says to him 'arise, see, the splendour (light) of the newest man (fetahil) has failed (to produce or create men, the decrease of this splendour is visible. rise up, come with thy mother (the spiritus) and free thee from limits by which thou art held, and those more ample than the whole world' after which follows the union of the frantic and blind matter, guided by the insinuations of

nts in india the seven rishis, and as such is called riksha, and chitra-sikhandinas[[vol. 1, page] 228 the secret doctrine. esotericism, came out from the moon (a triple mystery- astronomical, physiological, and psychical at once; he crossed the whole cycle of existence and then returned to his birth-place before issuing from it again. thus the defunct is shown arriving in the west, receiving his judgment before osiris, resurrecting as the god horus, and circling round the sidereal heavens, which is an allegorical assimilation to ra, the sun; then having crossed the noot (the celestial abyss, returning once more to tiaou: an assimilation to osiris, who, as the god of life and reproduction, inhabits the moon. plutarch (isis and osiris, ch. xliii) shows the egyptians celebrating a festival c

BLUE EQUINOX

become a master of the temple. that experience must be followed by that of the 13th thyr, in which, the master, wholly casting aside all ideas of personal attainment, busies himself exclusively with the care of others. the year 1913 was an important one for frater v.i.o. in many ways. for one thing, it was during this period that he was forced to stand alone, and to rely upon himself and his own judgment of what was the right course of action for the liber clxv 157 governance of his life and the solution of his family difficulties as well as his occult problems. hitherto, as before remarked, he had been under the guidance of one upon whom he had looked as his neophyte, and in whom he had placed the utmost confidence. he now found himself in one of the most trying situations that had up to

r the use of those who communicate through mrs. chenoweth! when one reads through stuff like this, one is driven to ask the question how can men of intelligence and learning, perhaps with skill in other lines of research, be driven to accept such nonsense as proof of anything beyond obvious fraud on the part of the .medium? how can their sense of all that constitutes evidence be so lacking,.their judgment so at fault,as to accept this drivel as proof of .spirits? one can form only the opinion.one seems driven to this conclusion.that it is the .will to believe. which has influenced them in this manner.not the evidence itself, but their own warped and faulty judgment. if one analyzes the facts, he finds that practically all those who have advertised their belief in .immortality. are men well

herefore no organized but only haphazard material at his disposal. he exhibits quite remarkable intelligence in dealing with the problems which he discusses. it is a very marked advance upon the absolutely blithering balderdash which characterizes most writing on spiritualism, new thought, and the like. sir william barrett is critical, without being skeptical in the bad sense of the word, and his judgment is excellent for an amateur. of course, all psychical research without initiation reminds one of art criticism by a blind man or an art critic. apart from this, however, sir william barrett has written a very clever book, and i hope that these few well chosen words of approval may encourage him to further efforts, perhaps not so much in this line as in one for which he might have more ori

pt swells a paean in my heart .consider one fact: the civilization that kissed maeterlinck on both cheeks and tagore perhaps even more intimately. let the high praises of god be in their mouth, and a two-edged sword in their hand; to execute vengeance upon the heathen, and punishments upon the people; to bind their kings with chains, and their nobles with fetters of iron. to execute upon them the judgment written: this honour have all his saints. praise ye the lord. a. c. reviews 307 sanine. by michael artzibashef. b. w. huebsch. sanine is not a supreme novel in the full flower of a period, like la cousine bette. it is too lyric. it is like the timid song of a young thrush in the morning of life. for this novel is much more than a great novel. it is the first novel of an epoch. it is the f

it is of course necessary for the commentator to point out just those things which the novice is not expected to see. he will have to shew mysteries in many grades, and each reader must glean his own wheat. at the same time, the commentator has done a good deal to uproot some of the tares in the mind of the tyro aforesaid, which madame blavatsky was apparently content to let grow until the day of judgment. but that day is come since she wrote this book; the new on is here, and its word is do what thou wilt. it is certainly time to give the order .chautauqua est delenda. love is the law, love under will. 5 fragments from the book of the golden precepts fragment i the voice of the silence [madame blavatsky.s notes are omitted in this edition, as they are diffuse, full of inaccuracies, and in

BOOK OF ENOCH

appear in the strength of his power from heaven. 1.5] and all will be afraid, and the watchers will shake, and fear and great trembling will seize them, up to the ends of the earth. 1.6] and the high mountains will be shaken; and the high hills will be laid low and will melt like wax in a flame. 1.7] and the earth will sink, and everything that is on the earth will be destroyed, and there will be judgment upon all, and upon all the righteous. 1.8] but for the righteous: he will make peace, and he will keep safe the chosen, and mercy will be upon them. they will all belong to god, and will prosper and be blessed, and the light of god will shine on them. 1.9] and behold! he comes with ten thousand holy ones; to execute judgment upon them and to destroy the impious, and to contend with all fl

the whole earth" 10.4] and further the lord said to raphael "bind azazel by his hands and his feet and throw him into the darkness. and split open the desert, which is in dudael, and throw him there. 10.5] and throw on him jagged and sharp stones and cover him with darkness. and let him stay there forever. and cover his face so that he may not see the light. 10.6] and so that, on the great day of judgment, he may be hurled into the fire. 10.7] and restore the earth which the angels have ruined. and announce the restoration of the earth. for i shall restore the earth so that not all the sons of men shall be destroyed because of the knowledge which the watchers made known and taught to their sons. 10.8] and the whole earth has been ruined by the teaching of the works of azazel; and against h

ill live life for five hundred years" 10.11] and the lord said to michael "go, inform semyaza, and the others with him, who have associated with the women to corrupt themselves with them in all their uncleanness. 10.12] when all their sons kill each other, and when they see the destruction of their loved ones, bind them for seventy generations, under the hills of the earth, until the day of their judgment and of their consummation, until the judgment, which is for all eternity, is accomplished. 10.13] and in those days, they will lead them to the abyss of fire; in torment, and in prison they will be shut up for all eternity. 10.14] and then semyaza will be burnt, and from then on destroyed with them; together they will be bound until the end of all generations. 10.15] and destroy all the s

4.9- 15.1, enoch describes his journey, and tthe place where he was taken. he was obviously very impressed and rather frightened. the "wall of hailstones" might be glass, and the "tongue of fire" could be artificial lighting. at 15.1, the most high speaks to enoch, and he mocks the runaways for sending enoch to carry their petition (15.2. he goes on to explain the reasons for the harshness of the judgment. at 16.3, he criticizes them for leaving before they had completed their education. he says that what they knew was worthless, and that their lack of wisdom will lead to bad consequences. 14.1] this book is the word of righteousness, and of reproof, for the watchers who are from eternity; as the holy and great one commanded in that vision. 14.2] i saw in my sleep what i will now tell, wit

in the mouth, so that they might speak with it, and understand with the heart. 14.3] as he has created, and appointed, men to understand the word of knowledge, so he created and appointed me to reprove the watchers, the sons of heaven. 14.4] and i wrote out your petition, but in my vision, thus it appeared, that your petition would not be granted to you, for all the days of eternity; and complete judgment has been decreed against you, and you will not have peace. 14.5] and from now on, you will not ascend into heaven, for all eternity, and it has been decreed that you will be bound on earth for all the days of eternity. 14.6] and before this, you will have seen the destruction of your beloved sons, and you will not be able to enjoy them, but they will fall before you by the sword. 14.7] an

BOOK T

72 the devil the lord of the gates of matter: the child of the forces of time ayin capricorn 73 the blasted tower the lord of the hosts of the mighty peh mars 74 the star the daughter of the firmament, the dweller between the waters tzaddi aquarius 75 the moon the ruler of flux and reflux: the child of the sons of the mighty qof pisces 76 the sun the lord of the fire of the world resh sun 77 the judgment the spirit of the primal fire shin spirit and fire 78 the universe the great one of the night of time taw earth and saturn book t page 3 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 letters; and between it and that of the right twelve: six above and six below about the left-hand branch. the whole is a great and flaming torch. it symbolizes force- strength, rush, vigour, energy

ty, happiness, pleasure, success. but with very bad dignity it means luxury, dissipation. 4. war, conquest, victory, strife, ambition. 5. divine wisdom, manifestation, explanation, teaching, occult force voluntarily invoked. 6. inspiration (passive, mediumistic, motive power, action. 7. triumph, victory, health (sometimes unstable. 8. eternal justice. strength and force, but arrested as in act of judgment. may mean law, trial, etc. 9. wisdom from on high. active divine inspiration. sometimes "unexpected current" 10. good fortune, happiness (within bounds. intoxication of success. 11. courage, strength, fortitude, power passing on to action. obstinacy. 12. enforced sacrifice, punishment, loss, fatal and not voluntary, suffering. 13. time, age, transformation, change involuntary (as opposed

force, material temptation, obsession. 16. ambition, fighting, war, courage, or destruction, danger, fall, ruin. 17. hope, faith, unexpected help. or dreaminess, deceived hope, etc. 18. dissatisfaction, voluntary change. error, lying, falsity, deception. this card is very sensitive to dignity. 19. glory, gain, riches. with "very" evil cards it means arrogance, display, vanity. 20. final decision, judgment, sentence, determination of a matter without appeal "on its plane" 21. the matter itself. synthesis, world, kingdom. usually denotes actual subject of question, and therefore depends entirely on accompanying cards. princes and queens shew almost always actual men and women connected with the matter. but the kings (knights) sometime represent coming or going of a matter, according as they

ation, recommendation. book t page 24 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 swords are friendly with cups and wands. wands are friendly with swords and pentacles. if a card fall between two other which are mutually contrary, it is not much affected by either. a method of divination by the tarot 1. the significator. choose a card to represent the querent, using your knowledge or judgment of his character rather than dwelling on his physical characteristics. 2. take the cards in your left hand. in the right hand hold the wand over them, and say: i invoke thee, i a o, that thou wilt send h r u, the great angel that is set over the operations of this secret wisdom, to lay his hand invisibly upon these consecrated cards of art, that thereby we may obtain true knowledge of hid

BOOK OF PLEASURE

sness. of belief, a positive death state, all else as sleep, a negative state. it is the dead body of all we believe, and shall awake a dead corpse. the ego in subjection to law, seeks inertion in sleep and death. know the death posture and its reality in annihilation of law- the ascension from duality. in that day of tearless lamentation the universe shall be reduced to ashes. but he escapes the judgment! and what of "i" most unfortunate man! in that freedom there is no necessitation, what dare i say more? rather would i commit much sin than compromise myself. there are many preliminary exercises, as innumerable as sins, futile of themselves but designative of the ultimate means. the death posture in the reduction of all conception (sin) to the "neither-neither" till the desire is content

CASE PAUL F THE BOOK OF TOKENS

correspondeth unto the faculty of sight. this referreth to my power of vision, which is not as thine, since nothing escapeth it, and all things appear unto it in their true aspect. it is written "the eyes of the lord are in every place, beholding the evil and the good; and because i, the dweller in the house of the supernal will, see all things as they really are, my vision hath no taint of false judgment. seeing, i understand, and because nothing is hid from me, therefore am i merciful. 5 but the path of my mercy is a way concealed from the profane, because they have not attained unto my perfect vision. easier to follow is the flight of an eagle, for my way soareth high above the comprehension of the mind of man [53] t h e b o o k of t o k e n s as it is written "lo, he goeth by me, and i

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

to pieces and scattered them throughout egypt so that he could never be restored to life. but isis searched once more and, assisted by nephthys, remodelled the bones into osiris' form and restored her husband to life once more. when their son horus, the sky god, became a youth, he fought to avenge his father against seth. the divine judges, including thoth, god of wisdom, met in the great hall of judgment and decided that osiris should become not a living king once more, but eternal king and judge of the underworld. osiris was also god of vegetation, the fertile, flooding nile and the corn, and so represented the annual dying of the land and rebirth with the flood. he is normally pictured as a man, bound in mummy wrappings. osiris is an important icon of the annual cycle of sacrifice and r

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ie and go to hell and be burned in fire and brimstone, but if you have not, you may take it and it will not hurt you" while ingestion of the grave dirt as a sign of solidarity with the supernatural realm remained consistent with african beliefs, this afro-christian version of the ritual replaced the oath spirits with biblical characters who assumed the roles of the otherworldly arbiters of divine judgment.[7] in the united states, the perceived power of collective rituals aroused great misgivings among slaveowners and members of the slaveholding establishment in the nineteenth century. worried over the implications of providing christian religious instruction to bondpersons, slaveowners blamed conjurers and other supernatural practitioners for organized\ 63\ transgressions and subversive a

florida, as a "favorite form of punishment meted out by god for one's sins" african americans placed great emphasis on the conduct of individuals in relation to the moral codes of a community in their consideration of probable causes\ 100\ of affliction. this perspective can also be seen in african americans f assessments of epidemics and other outbreaks of pestilence as manifestations of divine judgment, the belief that individual actions could result in sickness extended to the collective community.[20] in their characterization of disease, blacks paid particular attention to supernatural causes. this does not mean that they dismissed physical or organic etiologies in their quest for explanations for disease; it is just that their views of illness were more inclusive of external agencie

ion among african americans. some patients and practitioners balanced multiple ideas in order to interpret the causes of sickness and misfortune in their lives. a late-nineteenth-century exslave narrative shows how individuals might propose a variety of reasons for their victimization. in this case, an african american woman explained the causes of her sudden onset of blindness by positing divine judgment, her own immorality, and evil conjurers, as potential sources. her story, like most other conjure narratives, begins with an account of her relationships\ 107\ with other persons and provides evidence of the social nature of supernatural harming: a man and he wife and i was workin f as woodchoppers on de santa fe route up beaumont to tyler county. after us git up and i starts 'way, i c he

ell as physical disorders that were perceived to possess spiritual origins.[46] even as they offered a variety of possibilities for addressing affliction within an individual's life, black sectarian healers, pentecostalists, and conjurers all shared fundamental beliefs concerning the underlying sources of affliction. to african american pentecostal christians, disease was a manifestation of god's judgment, or evidence of a demonic\ 113\ spiritual assault upon the body. immoral behaviors such as fault-finding, jealousy, and criticism were conceived as forms of sin and deemed responsible for bodily afflictions as well. black magic page 70 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 pentecostalists understood healing as an exorcism of evil spir

princeton university press, 1988; john blassingame, the slave community\ 171\ plantation life in the antebellum south (new york: oxford university press, 1972, p. 29; dena epstein, sinful tunes and spirituals: black folk music to the civil war (urbana: university of illinois press, 1977, pp. 38.46; on euro- american protestant lore and the supernatural see david w. hall, worlds of wonder, days of judgment: popular black magic page 103 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 religious belief in early new england (new york: knopf, 1989; and richard dorson, america in legend: folklore from the colonial period to the present (new york: pantheon, 1973; newbell niles puckett "religious folk-beliefs of whites and negroes" journal of negro histo

COMMENTARY ON THE SEAL OF THE NINE ANGLES

second angle: duality. the profound and necessarily total change of unity into symmetry and polarity (and its symbolic representations: horus and set, yang and yin, etc) the "orderer of the planes and angles' is yog- sothoth, who is, as the shaper of energy and matter, described as the author of earth in its matter/energy/evolutionary configuration. note that in pure duality there is no room for judgment between the two; there is only one or the other. in duality geometry creates a single extension (a line. third angle: this is a very critical stage, because the existence of a third element introduces the notion of choice between the two opposites, either absolutely or relatively (aristotelian system) or of choice to aspire or not to aspire to universal perfections= platonic/pythagorean s

of a third element introduces the notion of choice between the two opposites, either absolutely or relatively (aristotelian system) or of choice to aspire or not to aspire to universal perfections= platonic/pythagorean system. this is nyarlathotep, otherwise set, otherwise lucifer/satan, otherwise prometheus, otherwise thoth, who has created the power of perspective and the independent psyche of judgment. here "knowledge" becomes possible. in geometry we now have the triangle, which is the most rigid of figures and also creates a two-dimensional plane. note that, per the book of coming forth by night, the horus/set relationship actually fits into a threefold matrix rather than a twofold one. set is an independent intelligence with perspective upon the nonconscious objective universe on on

DEMONIC BIBLE

risa od salaberoxa cynuxire faboanu. vaunala cahisa conusata das daox cocasa o oanio yore vohima ol jizod-yazoda od eoresa cocasaji pelosi molui das pajeipe, laraji same darolanu matorebe cocasaji emena. el pataralaxa yolaci matabe nomiji mononusa olora jinayo anujelareda. ohyo! ohyo! noibe ohyo! caosagonu! bajile madarida i zodirope cahiso darisapa! niiso! caripe ipe nidali (dee) the thunders of judgment and wrath are numbered and haborowed in the north in the likeness of an oak whose branches are 22 nests of lamentation and weeping layd up for the earth which burn night and day and vomit out the heads of scorpions and live sulfur mingled with poison. these be the thunders that 5,678 times in the 24th part of a moment rore with a hundred mighty earthquakes and a thousand times as many sur

repanu coresata dobitza! yolacame periazodi arecoazodiore, od quasabe qotinuji! ripire paaotzata sagacore! umela od peredazodare cacareji aoiveae coremepeta! torezodu! zodacare od zodameranu, asapeta sibesi butamona das surezodasa tia balatanu. odo cicale qaa, od ozodazodama pelapeli iadanamada (dee) oh you [lil] which dwell in the [first ayre] are mighty in the parts of the earth and execute the judgment of the highest. to you it is said, behold the face of your god, the beginning of comfort, whose eyes are the brightness of the heavens, which provided you for the government of the earth, and her unspeakable variety furnishing you with a power of understanding to dispose all things according to the providence of him that sitteth on the holy throne and rose up in the beginning saying, the

and destroy the rotten: no place let it remain in one number: add and diminish until the stars be numbered. arise, move and appear before the covenant of his mouth which he hath sworn unto us in his justice. open the mysteries of your creation, and make us partakers of undefiled knowledge (lavey) o ye pleasures which dwell in the first air, ye are mighty in the parts of the earth, and execute the judgment of the mighty. unto you it is said: behold the face of satan, the beginning of comfort, whose eyes are the brightness of the stars, which provided you for the government of the earth, and her unspeakable variety; furnishing you a power of understanding to dispose all things according to the providence of him that sitteth on the infernal throne, and rose up in the beginning saying: the ear

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

nce creates sickness. hypnagogic state: a state between sleep and wakefulness, which can tend in either direction. in this state, the consciousness becomes intermittently invaded by images and impulses from the unconscious. a mild dreamlike state. hypnosis: according to don tyson, the techniques for inducing a trance state in another person or persons (including oneself) during which the will and judgment are temporarily and partially placed in abeyance and become subordinate to the will of the hypnotist. often it occurs without the knowledge and consent of the entranced individual, the result of a sudden shock or rhythmic sound or gesture. more properly, the techniques for inducing various states of trance in oneself or in other persons during which time the conscious mind is temporarily

DION FORTUNE MYSTICAL QABALA

kra of malkuth is the sphere of the elements. these we have already considered in such detail as is possible in these pages. 87. the spiritual experience of malkuth is the vision of the holy guardian angel. now this angel, which according to the qabalists is assigned to each soul at birth and companions him till death, when it takes him into its keeping and presents him before the face of god for judgment, is in actuality the higher self of each one of us, which builds up around the divine spark that is the nucleus of the soul and endures for an evolution, sending down a process into matter at each incarnation to form the basis of the new personality. 88. when the higher self and the lower self become united through the complete absorption of the lower by the higher, true adepthood is gain

ilure to realise its significance leads into far-reaching practical errors and cripples the whole life and work of the initiate, or, for the rnatter of that, of any human being who is endeavouring to develop a modicum of free-will and self-governance. it is a point which is but little understood, but it is a singularly important point in practice, because it influences so immediately cur outlook, judgment, and conduct. mystical qabala page 204 9. positive evil is a force which is moving against the current of evolution; negative evil is simply the opposition of an inertia which has not yet been overcome, or of a momentum which has not yet been neutralised. let us make these definitions clear by an example. the natural conservatism of a mature mind is regarded as evil by the would-be reform

DION FORTUNE PSYCHIC SELF DEFENSE

im. probably it alternated between the two, for it was not constantly with d. exactly what z. did we do not know, for he was exceedingly secretive concerning his methods, but in the light of subsequent knowledge i should imagine that he absorbed the etheric energy of the earthbound soul, and thus deprived it of its means of resisting the second death. merely to drive the resisting soul out to the judgment hall of osiris would have involved leaving behind an astral corpse, which for some time would have continued to give trouble. it may be interesting to note in connection with this case that during the time that miss l. was at the occult college in hampshire we had some rather curious happenings. there was an outbreak among us of exceedingly bad "mosquito bites" the bites themselves were n

wisest way is to rely 'on such evidence as is capable of objective examination, and enquire into the record of the particular group or occultist against whom the charges are being brought. but it is equally necessary to enquire into the record of the person who is bringing the charges. that that person is filled with the loftiest ideals is no proof that he has a level head, a clear and unbiassed judgment, or appreciation of the nature of evidence. a person need not be a deliberate liar to make statements that are very far from the truth. another factor which has to be reckoned with is the vagaries of the sex instinct in a person in whom that instinct is repressed. consider the case of a woman, perhaps no longer young, whose circumstances for the first time permit her to follow her own inc

under observation in order to ascertain whether it is an actual insanity or not. in a field where experts are frequently in doubt, what is the layman to do who finds himself confronted by a case which rouses his suspicions? he cannot be expected to recognise insanity when he sees it, but his own common sense ought to be sufficient to enable him to recognise sanity. in other words, let him suspend judgment upon the alleged facts and concentrate upon the question of motive. it is here he will find his best indication. if a person can offer no valid explanation as to the reasons for the attack that is being made upon him, nor as to its cause or origin, we can probably rest assured that it originates in his own imagination. in one case which came into my hands for help, the victim declared tha

the river below the obstruction being a smooth-flowing body of water, it descends in rapids and whirlpools difficult and dangerous to navigate, so that the barque of life makes shipwreck therein. the surrounding country, too, is reduced to a morass, neither land nor water. in other words, the temperament becomes tempestuous and unduly emotional, and the non-emotional factors of the mind, such as judgment and self-control, are demoralised. such a temperament must of necessity be perpetually in difficulties with life, and periodically the repressed emotions boil over in fits of screaming, crying and convulsive muscular movements, which act as safety-valves and relieve the pressure temporarily. 56 of 103 the neurotic differs from the hysteric in certain well-marked ways which need to be care

s and goes by well-known corridors. my enemy's task was therefore not a difficult one; for she knew about the time i must make this journey and the symbol i must use in order to get out of the body. i was therefore prepared for opposition, though i did not know what form it would take. these astral journeys are really lucid dreams in which one retains all one's faculties of choice, will-power and judgment. mine always begin with a curtain of the symbolic colour through whose folds i pass. no sooner was i through the curtain on this occasion than i saw my enemy waiting for me, or, if another terminology is preferred, i began to dream about her. she appeared to me in the full robes of her grade, which were very magnificent,and barred my entry, telling me that by virtue of her authority she f

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

eriod, and exhibit the characteristics of a conventional hand. the titles of the chapters, catchwords, the words# which introduce a variant reading, etc, are sometimes written in red. the vignettes are usually traced in black outline, and form a kind of continuous border above the text. in good papyri, however, the scene forming the xvith chapter, the scene of the fields of peace (chapter cx, the judgment scene (chapter cxxv, the vignette of chapter cxlviii, the scene forming chapter cli (the sepulchral chamber, and the vignette of chapter clxi, fill the whole width of the inscribed portion of the papyrus, and are painted in somewhat crude colours. in some papyri the disk on the head of the hawk of horus is covered with gold leaf, instead of being painted red as is usual in older papyri. i

e obtain his meat and his drink from you, o ye gods. may the water of unas be of the wine which is of ra, may he revolve in the sky like ra, and may he pass over the sky like thoth"[3] of the condition of those who failed to secure a life of beatitude with the gods in the sekhet-aaru of the tuat, the pyramid texts say nothing, and it seems as if the doctrine of punishment of the wicked and of the judgment which took place after death is a development characteristic of a later period [1. recueil de travaux, t. iv, p. 69 (ll. 572-75. 2 ibid, t. iv, p. 71 (l. 583. 3 ibid, t. iii (l. 191-95] p. cvii next: the gods of the book of the dead. the abode of the blessed. http//www.sacred-texts.com/egy/ebod/ebod08.htm (4 of 4 [8/10/2001 11:23:43 am] sacred texts egypt index previous next the gods of t

imes by nephthys, seems to represent as a nature god either the darkest part of the twilight or the earliest dawn. he is depicted either in human form with a jackal's head, or as a jackal. in the legend of osiris and isis, anubis played a prominent part in connexion with the dead body of osiris, and in papyri we see him standing as a guard and protector of the deceased lying upon the bier; in the judgment scene he is found as the guard of the balance, the pointer of which he watches with great diligence. he became the recognized god of the sepulchral chamber, and eventually presided over the whole of the "funeral mountain" he is always regarded as the messenger of osiris. another form of anubis was the god ap-uat, the# of the pyramid texts,[3] or "opener of the ways" who also was depicted

to germinate"[2] the just, upright, and straight man is maat and in a book of moral precepts it is said "god will judge the right (maa)[3#[4. maat, the goddess of the unalterable laws of heaven, and the daughter of ra, is depicted in female form, with the feather emblematic of maat, on her head, or with the feather alone for a head, and the sceptre in one hand, and an ankh in the other.[5] in the judgment scene two maat goddesses appear; one probably is the personification of physical law, and the other of moral rectitude. het-heru, or hathor the "house of horus" was the goddess of the sky wherein horus the sun-god rose and set. subsequently a great number of goddesses of the same name were developed from her, and these were identified with isis, neith, iusaset, and many other goddesses wh

eat and drink for the deceased.[1] meht-urt is the personification of that part of the sky wherein the sun rises, and also of that part of it in which he takes his daily course; she is depicted in the form of a cow, along the body of which the two barks of the sun are seen sailing. already in the pyramid texts we find the attribute of judge ascribed to meh-urt,[2] and down to a very late date the judgment of the deceased in the hall of double maat in the presence of thoth and the other gods was believed to take place in the abode of meh-urt.[3] net or neith "the divine mother, the lady of heaven, the mistress of the gods" was one of the most ancient deities of egypt, and in the pyramid texts she appears as the mother of sebek.[4] like meh-urt she personifies the place in the sky where the

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

lord commandeth thee by the living and devoted serpent. cherub, the lord command thee by adam jol-havah! wandering eagle, the lord command thee by the wings of the bull. serpent, the lord commands thee by the tetragram, the angel and lion! michael, gabriel, raphael, anael. the water floweth by the spirit of eloim. the earth remaineth by adam jot-havah. the firmament was made by iahuvehu-zebaoth. judgment is made by fire in the strength of michael. 9. dogme et rituel de la haute magie. two volumes. paris: g. balliere, 1856. 10. thine art, malchut (the kingdom, and gebura (the power, and hesed (the mercy, forever. 11. a hebrew prophet says "he that consulteth spirits will not so t- the first motion you make to do that, i'll shoot you dead- low twelve "by their deeds ye shall know them" a se

ELLIS LOW TWELVE 1907

dually. these isolated instances of race prejudice must disappear with the progress of enlightenment and real brotherhood. it has seemed to me and many of the brethren that a collection of incidents illustrative of the true nature of free masonry will be interesting and instructive. i find these incidents so numerous that a selection is difficult. i have been careful to give only those that in my judgment are authentic. truth compels me to admit, however, that the principal sketch which follows, although founded upon fact introduction xi (i was present in the lodge when jared j. jennings made his entrance as described, and he told me he was made a mason among the chippewa indians, contains some imaginative touches, which i am sure will not be found inconsistent with the real spirit of free

or us. we hardly expected to see anything wrong, but the faint bird-like call of one or more of the scouts was likely to pierce the stillness at any moment. i kept pretty close to the side of my superior officer, whose senses were on the alert. he had proved his intrepidity as well as his coolness in critical situations, and though i had gone out on more personal scouts than he, i relied upon his judgment at all times. nature and education had given him a wealth of mental resources that always stood him in good stead. suddenly through the soft hush came the soft tremolo which we were expecting. it was the signal from the scouts for us to halt. our horses seemed to understand the warning, for most of them paused without the gentle pressure of the rein. still no one spoke. we were waiting fo

hatever fault you may have had, or whatever ill you may have done-and who of us has not gone astray?-surely it has been atoned for by this. requiescat in pace" regarding this remarkable man, who gave his name as jared j. jennings, and who was known among the indians as el-tin-wa, i have consulted with many and set what investigations i could on foot. the theory which is the most reasonable, in my judgment, is that he went among the chippewa indians, as he claimed to have done, when quite young, that he married one of the tribe, and two children were born to the couple. the deaths of these and their mother were due to white men. it was impossible to know the circumstances, but the awful blow shadowed jennings's life. who could have had a more appalling grievance? in the hope of overcoming h

of:-ioo was offered for the arrest and conviction of the incendiary, but the secret was well guarded. there were not wanting those who believed that miller had set fire to the building as a shrewd means of advertising. morgan owed a sum of money to a hotel keeper at canandaigua, and he was arrested for the debt and taken thither. he was acquitted, but arrested again on a similar charge, confessed judgment and was lodged in :ail. miller was also arrested, but he eluded the officer and fled to his home. the wife of morgan hurried to canandaigua to the aid of her husband, but learning that the debt had been paid, returned, having been told that her husband would speedily join her. 198 the abduction of william morgan when several days passed without his appearance, she became alarmed and sent

of clarkson, gaines,,ewiston and thus to fort niagara, where they arrived the following morning. on a portion of the journey, sheriff truce of the county was with them. at fort niagara the four men dismissed the carriage and made their way to the fort, which was near at hand. beyond this it was impossible fo trace the parties farther. with them disappeared william morgan. in arriving at a .clear judgment of the truth concerning this lamentable affair\ it must be borne in mind that naturally 200 the abduction of william morgan both parties to the controversy were biased. the accusers of the fraternity were impulsive, hot headed, intemperate and unjust, inasmuch as they laid the blame at the door of the order, when in truth the vast majority condemned the crime as warmly as their opponents

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

um. april 5, 2000. aksakof, alexander n (1832.1903) imperial councillor to the czar and the pioneer of spiritualism in russia, as well as a swedenborg enthusiast. he was born in repiofka, russia, in 1832 and educated for civil duty at the royal lyceum, st. petersburg. he was introduced to modern spiritualism by andrew jackson davis s nature s divine revelations in 1855. in order to form a correct judgment of both physiological and psychological phenomena, he studied medicine at the university of moscow for two years. he translated emanuel swedenborg s heaven and hell, count szapary s magnetic healing, and the principal works of robert hare, william crookes, j. w. edmonds, robert dale owen and the report of the dialectical society. because works on spiritualism in russian were suppressed by

pose as the messiah and will perform things wonderful enough to mislead the elect themselves. the thunder will obey him, according to st. john, and leloyer asserts that the demons below watch over hidden treasures with which he will be able to tempt many. because of the miracles that he will perform, boguet calls him the ape of god, and it is through this scourge that god will proclaim the final judgment. antichrist will have a great number of forerunners and will appear just before the end of the world. st. jerome claimed that he will be a man fathered by a demon; others said that he will be a demon in the flesh. but, following the thinking of saints ireneus, ambrose, augustine and almost all of the church fathers, antichrist will be a man similar to and conceived in the same way as all

er of antichrist. then christ will descend from the heavens, kill antichrist with the two-edged sword, which will issue from his mouth, and reign on the earth for a thousand years. it is claimed by some that the reign of antichrist will last fifty years; but the opinion of the majority is that his reign will last three and a half years, after which the angels will sound the trumpets of the day of judgment, and christ will come and judge the world. boguet declared that the watchword of antichrist will be i abjure baptism. many commentators foresaw the return of elijah in these words of malachi i will send elijah, the prophet, before the coming of the great and dreadful day of the lord. but it is not certain that malachi referred to this ancient prophet, since christ applied this prediction

n the wake of some apparent successes, such as the efforts of psychic dorothy allison, continue to use psychics, the practice remains controversial. psychics are also employed by lawyers for use in the selection of jurists in important court cases. thus, while the major observation of dean.that successful executives often demonstrate an intuition that appears to be psychic rather than simply good judgment.may stand, the application of psi to practical situations have yet to yield the results hoped for by the exponents of applied psi in the early 1980s. applied psi has also been called psionics, but has to be distinguished from the use of that term in radionics as initiated by john w. campbell. sources: dean, e. douglas, et al. executive esp. englewood cliffs, n.j: prentice-hall, 1974. mish

raised himself and pricked up his ears. the governor of my quarter, added the mountebank, has begged me to lend my ass for his wife, who is old and toothless, and very ugly. the ass began to limp as though he were old and lame. ah, you like beautiful ladies? said his master. the animal bowed his head. oh, well, said the man, there are many present; show me the most beautiful. the ass obeyed with judgment and discretion. these marvelous asses, said the demonologists, were, if not demons, at least men metamorphosed, like apuleius, who was transformed into an ass. vincent de beauvais speaks of two women who kept a little inn near rome and who sold their guests at the market after having changed them into pigs, fowls, or sheep. one of them, he adds, changed a certain comedian into an ass, and

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

vi (1963) seems validated by the fact that the pope had three fleur-de-lys on his armorial bearings. according to the malachy prophecies, the line of popes will end after the successor to pope john paul ii. the last pope will be petrus romanus (peter the roman, and after that rome will be destroyed and the world will be purified by fire. some believe that these will be the final days of the last judgment, others that there will be a cleansing of the world and the commencement of a new cycle of life. sources: bander, peter. the prophecies of st. malachy. gerrards cross, england: colin smythe, 1969. dorato, m. gli ultimi papi e la fine del mondo nelle grandi profezie. rome: n.p, 1950. maitland, edward encyclopedia of occultism& parapsychology. 5th ed. 970 malaysia malaysia now includes the

about the need for personal change was really a disguised criticism of socialism. father jozo was arrested by the police and accused of slandering the state system. in october, he was tried and sentenced to three years imprisonment. he saw the apparition in prison. the aftermath of the apparitions meanwhile, in march 1983, bishop zanic appointed a theological commission to investigate and form a judgment on the encyclopedia of occultism& parapsychology. 5th ed. medjugorje 1017 apparitions. the visionaries reported that the virgin recommended special prayers for the bishop and his heavy responsibility. the religious authorities in rome sent representatives to make their own on-the-spot investigations. the children were given extensive medical and psychological tests. electroencephalographs

n his way back to the united states, miller again visited paris and gave a few more seances. according to charles richet, he would not accept the conditions imposed. four of his seances were reported in the annals of psychic science (vol. 4, 1906. psychic researcher count cesar de vesme, who attended the last seance, objected to not having been given an adequate opportunity to form a well-founded judgment and noted: a white ball, as of gas, about a quarter of a yard in diameter appeared in the air at the upper extremity of the curtains. finally it came down, rested on the floor, and in less than a minute, changing into a long shape, was transformed into a draped human form, which subsequently spoke (annals of psychic science, vol. 4, no. 21, 1906. the seance, however, was not sufficient to

of his own powers of observation that he challenged stage magician john nevil maskelyne and offered him 1,000 pounds if he could duplicate monck s materialization performance. maskelyne attempted the feat, and when colley declared his performance to be a travesty of what had really taken place in monck s presence, maskelyne sued for the money. mainly on the evidence of wallace on behalf of monck, judgment was entered against maskelyne. in his materialization seances, monck rarely used a cabinet. he stood in full view of the sitters. sometimes he was quite conscious. he had two chief controls: samuel and mahedi. for a year their individual characters were deeply studied by stainton moses and hensleigh wedgwood who, with two other men interested in psychic research, secured exclusive rights

yll s mr. hyde. such literary monsters have been powerfully represented in horror movies, which have presented increasingly terrifying creatures from the edge of civilization and human experience.swamps, ocean depths, and outer space. such fictional monsters undoubtedly owe their power to the eternal fascination of the clash between good and evil in human affairs and the old theological themes of judgment and damnation. few stories achieved this metaphysical terror so powerfully as robert louis stevenson s dr. jekyll and mr. hyde, in which the possibilities of evil inherent in all human beings are released from the kindly dr. jekyll in the shape of the demonic mr. hyde. stevenson also varied this theme in his short story markheim, where a debauched murderer is confronted by an angelic alte

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

was not well with the story told by their n a t i ve adamski. in 1956 allingham s publisher also the publisher of mo o re s books released a statement asserting that the contactee had died of tuberculosis in a swiss sanitarium. in a book on british ufos published thirteen years later, journalist robert chapman reported that he had found no evidence that a cedric allingham had ever existed. in his judgment, flying saucer from mars amounted to probably the biggest ufo leg-pull ever perpetrated in britain (chapman, 1969. it was an open secret among moore s friends that he and a friend, peter davies (the martian in the photograph, had written the book as a spoof on those gullible enough to believe adamski s contact tales. moore, well known as a practical joker, once had regaled a contactee mag

eminiscent of the gray-skinned, big-eyed entities that would figure in abduction lore in later years. stringfield, who died in december 1994, never revealed the names of these individuals, so independent investigation of their stories and status proved impossible. nor would his family provide investigators with stringfield s files. none disputed stringfield s integrity, though some questioned his judgment in taking such extraordinary testimony at face value. lecturing in london on april 14, 1979, american occultist and channeler james hu rtak declared that a flying saucer had crashed as early as 1946. his source, he said, was a colleague who had participated in the ret r i e val. the crash occurred near great fa l l s, montana. the bodies we re shipped to the ed w a rds air fo rce base fac

t, ny: prometheus books. karmic board all living entities must pass before the karmic board before they can be incarnated on earth. each entity receives its assignment, and at the end of that assignment (bodily death) the entity appears before the board once more, this time to have its performance reviewed. the karmic board dispenses justice to this system of worlds, adjudicating karma, mercy and judgment on behalf of every lifestream( lords of karma, n.d. members of the karmic board include the great divine director, the goddess of liberty, ascended lady master nada, cyclopea (elohim of the fifth ray, pallas athena 140 karen a japanese print depicting a kappa (victoria and albert museum, london/art resource, ny (goddess of truth, portia (goddess of justice, and kuan yin (goddess of mercy

nesses reported about the particular symptoms of old hag experience, they might have been able to explain it sooner. research in the 1960s and 1970s in sleep paralysis both underscores the accuracy of the testimony and explains most of it, though, so far, not the peculiar fact that the contents of the experience are consistent no matter to whom or in what cultural context they occur. in hufford s judgment, too much scholarly writing on extraordinary experience reflects unexamined prejudices and makes facile assumptions about cultural processes, thus confusing rather than clarifying issues. old hag sleep paralysis may explain at least some abduction and other ostensibly ufo-related bedroom visitations. for example, john a. keel, author of several books on ufos, has written of his own encoun

e suppressed and did not come to light until ufo debunker philip j. klass learned about it sometime later from mccarthy. the following february, duane walton and then travis took a polygraph, this one run by george j. pfeifer. pfeifer concluded that their responses were truthful. mary kellett, their mother, whom some had accused of being a conspirator in a hoax, also passed the test, in pfeifer s judgment. walton would tell the same story without elaboration over the next two decades and more. he reported that after the beam hit him, he lost consciousness and had no memory of anything until he awoke in what he thought was a hospital. the atmosphere was wet and heavy, and he had a hard time breathing in it. three humanoid figures with big staring eyes, large hairless heads, and tiny mouths

FAUST

parvenu. we too weren t stupid, i ll be bound. oft what we did, we shouldn t rightly; but now the world turns round and round, and just when we would hold things tightly. author. who now in any case will read a book with contents middling clever? and as for dear young folks, indeed, they re pert and saucy now as never. mephistopheles [who all at once appears very old. i feel that men are ripe for judgment day, since no more up the witches mount i ll climb; and since my cask drains turbidly away, so too the world declines in dregs and slime. huckster-witch. you gentlemen, don t pass by so! let such an opportunity not go! look at my wares attentively; here are all sorts of things to see. yet in my shop, sirs, there is naughtits like on earth you will not findthat at some time or other has no

over my head. hushed lies the world as the grave. faust oh! had i never been born! mephistopheles [appears outside. off! or you re lost and lorn. what vain delaying, wavering, prating! my shivering steeds are waiting, the morning twilight s near. margaret what rises up from the threshold here? he! he! thrust him out! in this holy place what is he about? he seeks me! faust you shall live! margaret judgment of god! my all to thee i give! mephistopheles [to faust. come! come! along with her i will abandon you. margaret thine am i, father! rescue me! ye angels! ye heavenly hosts! appear, encamp about and guard me here! henry! i shrink from you! mephistopheles she is judged! a voice [from above. she is saved! mephistopheles [to faust. here to me! he disappears with faust. a voice [from within

availed? vain are shrewd warnings to a fast-closed ear. oft as their deeds proved, men have grimly failed; self-willed are they still as they always were. how i warned paris with a father s trust before another s wife ensnared his lust! upon the grecian shore he stood up bold, and what i saw in spirit i foretold: the reeking air above, a ruddy glow, rafters ablaze, murder and death below: troy s judgment day, held fast in noble rhyme, a horror famous to the end of time. reckless he laughed at all that i could tell; he followed his own lust and ilion fella giant corpse, stark when its torments ceased, to pindus eagles a right welcome feast. ulysses too! told i not him erewhiles of cyclops horrors and of circe s wiles? his dallying, his comrades thoughtless vein, and what not all- but did i

to implore you. with deep concern for you his father s-heart doth quake. emperor in this glad hour what makes you apprehensive? speak! archbishop with what a bitter pang i find that in this hour your consecrated head s in league with satan s power. true- as it seems- you re on the throne, secured by right, but woe! in the lord god s, in father pope s despite. which when the pontiff learns, swift judgment he ll deliver, his holy bolt will crush your sinful realm forever. he has not yet forgot- the day that you were crowned, a solemn time- you had the sorcerer unbound. and from your crown, where christian honour hung suspended, the ray of pardon first on that damned head descended. but smite your breast, and straightway from your wicked gain give back a moderate mite unto the holy fane; tha

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

e presented in the qabalistic tree format in chapter six" the qur an is the final revelation of the lord hvhy (as allah) to the children of abraham. it was transmitted through the prophet mohammed, the seal of the shemite prophets. the only prophet yet to come is the reappearance of eliyahu (elijah, who will herald the final messianic advent of allah as the last, which the qur an calls the day of judgment (yom ah- din. the qur an encompasses 6,666 verses in 114 titled surahs (chapters) of varying length. master mohammed lived at a time when a substantial number of jews, christian, and sabaeans lived on the arabian peninsula among a general population of' 8: h" 2: 2 2:e 8% idol worshipping arabs. master mohammed is thought to have had significant interaction with religious teachers from all

ho officially don t believe in the possibility of messiah (notwithstanding their tradition of the hidden maghdi, and the messianic beliefs of some sufis),35 have an ambiguous respect for master mosheh and the people of the book. they regard master yeshuvah (called isa in the qur an) as an immaculately conceived master of the highest rung. they are waiting for the last to take action on the day of judgment (yom ah-din, when allah will resurrect the souls of the faithful in paradise. 2" 2' 8: 2 f# acharit wielding a sword riding a white horse many details found in the torah, peshitta (gospels, and apocrypha regarding the nature, lives, experiences, powers, and teachings of master mosheh and master yeshuvah find parallels in those of messiahs in other traditions. messianic appearances are cal

oted in the supernal sefirah understanding/north; the astral plane; the yang aspect of the name hvhy in the lower worlds. corresponds to the letter vav. yhvh (hebrew: he/she/it will be: the principal name of small face in the mystical qabalah, and the holiest divine name in judaism. yoga (sanskrit: union: direct perception of and union with the divine' 8: h" 2: 2 2:e 8% yom ah-din (arabic: day of judgment: appellation for the fourth head of celestial messiah as the last in the qur an. yosher (hebrew: upright: vertical, highly anthropomorphic version of the name hvd from the masks of misrule by nigel jackson lay of the arthame this is the metal: it dropp d from the sky, a ferrous tear of the fire-drake s eye, that burned through cloud and seared the soil and set the furious seas a boil, tha

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

that one is the divinity which is in all things, which, as it diffuses and communicates itself in innumerable ways, so it has innumerable names, and by innumerable ways, with reasons proper and appropriate to each one, it is to be sought, whilst with innumerable rites it is honoured and cultivated, by which we seek to obtain innumerable kinds of favours from it. for this is needed that wisdom and judgment, that art and industry and use of the intellectual light, which is revealed to the world from the intelligible sun, sometimes more strongly, sometimes less strongly. which habit is called magia: and this, when it is directed to supernatural principles is divine; when towards the contemplation of nature and scrutiny of her secrets, it is called natural; and it is called middle or mathemati

are) perverse and pernicious to the world; but rather necessary to the commonwealth, skilled in the speculative sciences, careful of morality, solicitous for increasing zeal and care for helping one another and maintaining society (for which all laws are ordained) by proposing certain rewards to welldoers and threatening criminals with certain punishments.1 and in a later passage, jupiter orders judgment to enquire into the behaviour of these "grammarians who in our times flourish all over europe. let him see what success they have, and what customs they arouse and provoke in others as to that which concerns the acts of justice and mercy, and the conservation and increase of the public good; let him enquire whether through their doctrine and rule academies, universities, temples, hospital

e a strip of sky, on that side the half disc of the rising sun, and from time to time a bird, a boar, a stag, an ass, a horse, of which animals it suffices to show the head only, or a horn, or part of their hind quarters, or an ear, with, perhaps, a complete description of one of them; and each one has its own distinctive look and attitude, so that he who examines the picture again and again with judgment, can, as they say, tell himself the whole story of what is represented to his own great satisfaction. in the same manner, you are to read and to visualise what i have to say.2 the elizabethan reader, unless he had travelled abroad, would hardly have seen a picture painted in this style, though he no doubt understood the allusions in it much better than we can. bruno attempted a partial ap

FRATER ELIJAH ANGELS OF CHAOS

babalon. she does not accept membership on a cosmic scale, but is a coordinator and filter. it is through her that we advance (up to a point. we may choose whatever initiation scheme we desire, but thee angel guides us (so it is you shall have attained knowledge& conversation of the holy guardian angel as a minimum requirement. this of course is not an excuse for nondiscipline and indiscriminate judgment. on the contrary, to be a scarlet angel requires a balance of forces (so we do not collapse or explode, although this can be fun at times. we accept nothing as absolute. so now the wyrm awakens. a word is issued, a glance back, eyes rush to meet. in desperate sanctity this word is it s sound is of projection in silence, and we live on horizon. appendix i some notes on chrnzn there is no w

should be of a void. the following call is in the enochian language with pronunciations. zirdo (zoad-ee-ray-doh) i am iadnamad (ee-ah-dah-nah-mah-dah) the undefiled knowledge el/ lil (ay-lah/ lee-lah) the same/ first aether micaolz (mee-kah-oh-el-zoad) mighty saanir (sah-ah-nee-ray) parts madriiax (mad-dah-ree-ee-ahx) o ye heavens fifis (fee-fee-ess) execute bal-zizras (bah-lay-zoad-ee-zoad-rahs) judgment iaida (ee-ah-ee-dah) the highest; most high io kia! invocation of chrnzn- visualization should be cases of self in extreme ego attachment. anetab (ah-nay-tahb) in government othil (oh-tay-hee-lah) i have set lusdi (loo-ess-dee) my feet caosg (kah-oh-ess-gee) the earth zirdo (zoad-ee-ray-doh) i am lonshi (loh-noo-ess-hee-ee) power d/ pd (dah/ pah-dah) third/thirty-three (333) zar/ zax (zoa

FREEMASON BLUEBOOK

at respect a common lot with his brethren, and therefore interested in the welfare of each and all: be devoid of undue ostentation and haughty overbearing; be accessible to all, cultivating the closest friendship and the most unlimited confidence with his associate officers; be eager to take counsel with his brethren, and ready to give it; be patient in investigation and hearing; be deliberate in judgment; be prompt in execution; be forbearing long and much with evil doers; be ready to reward good; be devoid of favoritism and wholly impartial; be watchful over the treasury; having an eagle eye upon every portion of his jurisdiction; and breasting over the restless spirit of innovation. such are some of the more important qualifications which a grand master should possess, and the leading e

FREEMASONS SATANISM AND SYMBOLISM

hose of a good many other nations [john t. lawrence, the perfect ashlar, london, england, 1912, p. 196; boldness added] freemasonry is a mysteries religion. mystery religions in all of past history have had several things in common: 1) they serve lord satan, most of them openly 2) they reject the one true god of the holy bible. 3) god has brought every one of these mystery religions into physical judgment. freemasonry will be no differen but will t,get its judgment in conjunction with antichri tfaq full moon rituals full moon faq this is the full moon ritual (hereafter referred to as fmr) faq sheet. this will let you know what it is and how it works, hopefully, and if it doesn't then please feel free to ask questions on the list. who can "be in" fmr? the fmr is not a coven or any kind of f

FULLER J F C SECRET WISDOM OF THE QABALAH

ceive their light from the holy ancient are triadic. 11 the second triad is called the moral or sensuous world; it is the world soul which emanates from the world spirit (spiritus mundi. it consists of the positive or male principle 'hesed, which means grace or mercy, also called gedulah (magnificence; and the negative or female principle pahad (punishment, also called geburah (severity) and din (judgment. these two unite in the sixth sephirah, tiphereth (beauty, the highest manifestation of ethical life- the ideal. the third triad is called the physical or material world and consists of the male or positive sephirah netzah (triumph or victory, and the female or negative hod (glory or splendour. they constitute the garms of god h and represent the centripetal and centrifugal energies of th

eneath, so that he may be sanctified by the water poured on his hands from the vessel above. the lower vessel, then, is the vessel of uncleanness [whilst the upper vessel is a medium of sanctification] 6 between these opposites of good and evil is placed the free will of man, which establishes secret wisdom of the qabalah page 38 harmony between them and by which man exercises the divine power of judgment. man is, therefore, a living representative of the tree of life, or conversely the tree of life is a pictorial representation of man. to the tree of life each sephirah is both good and evil: good in its relation to the sephirah immediately above it, and evil in its relation to the sephirah immediately below it. in the sepher yetzirah we read the ineffable sephiroth. they are. the infinity

, and the lord god, that is tetragrammaton elohim, and not merely elohim as in the first account, gbreathed into his nostrils the breath of life h (that is the nephesh, gand man became a living soul h. 11 next the neshamah (eden, the garden of the intellect, is planted and man is put into it but is oblivious of the knowledge of good and evil, because as yet he possesses no rua h (that is power of judgment, and it is only after the temptation of eve that the rua h is established and the androgenic man becomes fully active. until this transformation takes place it would appear that the androgenic man is only occultly the shadow of tetragrammaton. he is not yhvh (hvhy) but yvy (yvy; for the zohar informs us gthat god brought them [man shaped for this world and man shaped for the future world]

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

words, a creator in which the more essential element of creative force was wanting, was contrary to all human experience and observation. indeed nothing could be plainer than that the deified male principle could of itself create nothing, and that it was dependent for its very existence on the female element. by this attempt to construct a masculine deity, absurdities were presented to the human judgment and understanding which for ages could not be overcome, and by it contradictions were necessitated which could not be reconciled with human reason and with the ideas of nature which had hitherto been held by mankind. it was not, therefore, until reason had been suspended in all matters pertaining to religion, and blind faith in the machinations of priestcraft had been established, that a

ight of more recently acquired facts, is perfectly reasonable, and exactly what might be expected. that this high stage of civilization was reached while women were the recognized heads of families and of the gentes, and at a time when perceptive wisdom, or the female energy in the deity, was worshipped as the supreme god, is a fact which in time will be proved beyond a doubt. indeed, had not the judgment of man become warped by prejudice, and his reason clogged by superstition and sensuality, the fact so plainly apparent in all ancient mythologies, that in the early god-idea two principles were contained, the female being in the ascendancy, would long ere this have been acknowledged, and our present religious systems, which are but outgrowths from these mythologies, would, with the partia

n degradation, since which time humanity has been slowly retracting its course; not, however, with any degree of continuity or regularity, nor without lapses, during which for hundreds of years the current seemed to roll backward. indeed when we review the history of the intervening ages, and note the extent to which passion, prejudice, and superstition have been in the ascendancy over reason and judgment, we may truly say "the fathers have eaten sour grapes and the children's teeth have been set on edge" chapter xii. an attempt to purify the sensualized faiths. it has been said of the persians that in their zeal to purify the sensualized faiths which everywhere prevailed they manifested a decided "repugnance to the worship of images, beasts, or symbols, while they sought to establish the

from dr. stukeley "the situation of abury is finely chosen for the purpose it was destined to, being the more elevated part of a plain, from whence there is almost an imperceptible descent every way. but as the religious work in abury, though great in itself, is but a part of the whole (the avenues stretching above a mile from it each way, the situation of the whole design is projected with great judgment, in a kind of large, separate plain, four or five miles in diameter. into this you descend on all sides from higher ground. the whole temple of abury may be considered as a picture, and it really is so. therefore the founders wisely contrived that a spectator have an advantageous prospect of it as he appeared within view. when i frequented this place, which i did for some years together

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

written word, let me conceal no more, whose heart is stirr'd to tell outright what then i spoke.alone either to you, apart in undertone,orbutin parables to other men.4well, you are dead, and.god is strong tosave,but certain secret matters to my grave i carry heavily concerning you,whowere through all so good and more than true; still in your heart make them asaferetreat, if you can do so.iat the judgment-seat.and this poem, unlikeasoul'scomedy,tells the true story:old friend, whate'er our early verse may tell, here is the mysteryofgabriel.hedescribes his first sightofgabrielandhis realization that his feelings must remain unspoken:butthe past is lost to waite for,oh,you are dead, andhehas goneaway!as in your ear then, plainly let me tellwhenfirst it was we look'd on gabriel, at mass orves

GILBERT THE MAGICAL MASON

wable ain soph aur, the boundless one, boundless light; first is kether the crown, thence proceed chochmah and binah, wisdom and understanding, and then is the crown concealed and lost to perception in its exaltedness, the word is lost, and replaced by other titles. in thetensephiroth, as in our lodges, we are taught of two great pillars, one on the right and on the left, the pillars of mercy and judgment; then a third exists between them, that of severity; tempered by mercy, and called pillar of mildness. these are similar to the masonic pillars of wisdom, strength, and beauty, while the ain soph aur above them is the mystic blazing star in the east. wisdom, strength, and beauty are the sephirotic triad of chochmah, geburah, and tiphereth.theseveral emanations of the sephiroth of the kabb

in the minds of the composers of the early chapters of the pentateuch.itcannot be doubtedthata very large number of minds cling firmly to the roman catholic type of religion, owing to its insistance on reverence and praise to the beatified woman 255 mary- who is representative of the ancient views of the female counterpart of god-head. with this digression i must conclude, and i beg for a lenient judgment on these discursive remarks on our mystic order.the religion of freemasonry 123 [reprintedfromarsquatuorcoronatorum,vol. 1 (1886-88, pp.ss2558.]13. angels:jewish, christian and pagantheexistence of angels is asserted by almost all religions, and both the new testament and the old hebrew sacred books contain many references to the powers and actions of angelic beings in their heavenly abod

personal immortality is only a dream and cannot exist upon any terms, or in any conditions; while still a third opinion is that a succession of personal li veson earth constitute an individuality. one must remember, of course, that those who believe in the christian doctrine of a future life are again set into two great groups: the one being of opinion that at death the soul passes to a court of judgment for acquittal or condemnation, while the other alleges that the soul endures a long state of purgatory before any reward or punishment, which will be awarded at the last day of judgment. the great majority of our nation certainly believe that there is a human soul which survives bodily death, while the smallminority is convinced that death is a final extinction of the individual. these co

4themagical masonkokkinomanteia this method was used to discover thieves: they suspended a sieve by a thread, then prayed for help from the gods, and recited the names of suspected persons, and he at whose name the sieve rotated was deemed to be the thief. see the idylls of theocritus, 3, v. 28. ceromanteia in this method wax was melted in a metal vessel and was poured into a bowl of water, and a judgment arrived at from the shapes into which the wax had fallen and solidified.theetruscan priests divined by the appearances of drops of oil allowed to fall into water in a vase. pegomanteia a greek divination by fountain water: observations were made of its changes, colours and reflections: a mirror was dipped into the water of a fountain to discover the result of an illness. dactylomancy some

nces of drops of oil allowed to fall into water in a vase. pegomanteia a greek divination by fountain water: observations were made of its changes, colours and reflections: a mirror was dipped into the water of a fountain to discover the result of an illness. dactylomancy sometimes water was placed in a vase, and a finger ring suspended by a thread was held over the vase, prayers were said, and a judgment arrived at by the number of times the ring struck the sides of the vase. this proceeding is occasionally done even in the present day: some persons will tell you that a gold ring suspended by a silk thread from a finger will vibrate in a glass and ring against the side as many times as the clock has last struck. the greeks also cast many small stones into a vessel of water and observed th

GILBERT THE SORCERER AND HIS APPRENTICE

of 78 cards, consistingoffoursuits of 14 cards each (there being one more court card than in the ordinary packs- the cavalier, knight, or horseman, and22symbolical picture-cards answering for trumps; these latter are numbered fromito21inclusive, the 22nd card being marked zero,o.thedesigns of these trumps are extremely singular, among them being such representations as death, the devil, the last judgment, etc.theidea that cards were first 'invented' to amuse charles vi of france is now exploded; and it is worthy of note in this connection that their supposititious 'inventor' was jacques gringonneur, an astrologer and qabalist, furthermore, cards were known prior to this period among the indians and the chinese. etteilla, indeed, gives in one of his tracts on the tarot a representation of

mitethehermit. rota di fortunalarouedefortune..thewheel of fortune. la forza..laforce..strength, fortitude. il penduto le penduthehanged man. il morte..la mort..death. la temperanza..la temperance..temperance. ildiavolole diablethedevil. la torre..le maison-dieuthelightning-struck tower le stelle..l'etoile..thestar. laluna..la lune..themoon. il sole..le soleil..thesun. l'angelolejugement..thelast judgment. ilmatto(mat)lefouthefoolish man. ilmondolemonde..theuniverse .hebrewletterno.1.2. 3. 4.5.6.7.8.9.10.11. 12.13.14.15.16.17.18.19.20.o.21.italianil bagatto(pagad. lapapessa .frenchenglishgimel dalethhe vauzainchethtethyodkaphlamed memnunsamechayinpe tzaddi qoph resh shintaua bgd hvzcht i kl mnsoptzqrshthv\0>-l::cttl/)ttlt:igj:>gthetarot57leaves, for eight is the first cubical number.theace

and important symbol, which has been restored by eliphas levi.itrepresents a conqueror crowned and bearing a sceptre, riding in a cubical chariot, surmounted by four columns and a canopy, and drawn by two horses, one of which looks straight forward, while the other turns his head towards him (two wheels are shown in the complete single-headed figure) it representstriumph,andvictoryof justice and judgment.8. justice.a woman crowned and seated on a throne (between two columns, holding in her right hand an upright sword, and in her left the scales. she symbolisesequilibriumandjustice.9.the hermit.an old and bearded man wrapped in a mantle, and with his head covered with a cowl, bearing in his right hand the lantern of occult science, while in. his left he holds his magic wand half hidden ben

which loses itself in the. horizon (and is sprinkled with drops of blood, a crayfish emblematic of the sign cancer, ruled over by the moon, crawls through water in the foreground towards the land).itsymbolisestwilight, deception,anderror. 19. the sun.the sun sending down his rays upon two children, who suggest the sign gemini (behind them is a low wall) it signifiesearthly happiness. 20. the last judgment.anangel in the heavens blowing a trumpet, to which a standard with a cross thereon is attached. the dead rise from their tombs.itsignifiesrenewal, result.o.the foolish man.a man with a fool's cap, dressed like a jester, with a stick and bundle over his shoulder. before him is the butterflyofpleasure luring him on (while in some packs a tiger, in others a dog, attacks him from behind).itsi

nding, observation, direc255 tion; r. quarrels, intestine disputes, discord.29. sevenofsceptres.success, gain, advantage, profit, victory; r. indecision, doubt, hesitation, embarrassment, anxiety.30.sixofsceptres.attempt, hope, desire, wish, expecta255 tion; r. infidelity, treachery, disloyalty, perfidy. 31.fiveofsceptres.gold, opulence, gain, heritage, riches, fortune, money;r.legal proceedings, judgment, law, lawyer, tribunal.64 the sorcererand his apprentice32.fourofsceptres.society, union, association, concord, harmony; r. prosperity, success, happiness, advantage>;267/a33. threeofsceptres.enterprise, undertaking,commerce.91trade, negotiation; r. hope, desire, attempt,wish.it..l1:34. deuceofsceptres.riches, fortune, opulence,cence, grandeur; r. surprise, astonishment, event,extraor,1.j

GLOBAL FREEMASONRY

s of judaism and wholly infests it."26 it is possible, then, to find in the kabbalah clear traces of the materialist ideology of the ancient egyptians. the kabbalah a doctrine opposed to creationism god reveals in the qur'an that the torah is a divine book that was sent as a light to humanity: we sent down the torah containing guidance and light, and the prophets who had submitted themselves gave judgment by it for the jews as did their scholars and their rabbis by what they had been allowed to preserve of god's book to which they were witnesses (qur'an, 5: 44) therefore, the torah, like the qur'an, is a book that contains knowledge and commands related to such topics as the existence of god, his unity, his qualities, the creation of human beings and other creatures, the purpose of human c

small degree was divided into one, two and three; after these the great degrees began.64 it can be seen from this that the "light" which the pharaohs of ancient egypt and masons search for is the same. this can also be interpreted as suggesting that masonry is a modern representative of the philosophy of the egyptian pharaohs. the nature of this philosophy is revealed by god in the qur'an in the judgment he passed over pharaoh and his people "they are a people of deviators (qur'an, 27: 12) in other verses, the godless system of egypt is described in this way: pharaoh called to his people, saying "my people, does the kingdom of egypt not belong to me? do not all these rivers flow under my control? do you not then see" in that way he swayed his people and they succumbed to him. they were a

GNOSTIC HANDBOOK

the period preached throughout american that jesus was returning and a great disappointment occurred due to a misunderstanding of this prophecy. modern groups deriving from the adventists including seventh day adventists and branch davidians continue to believe that this date was significant and teach that in 1844 jesus entered the holy of holies in the israelite temple and began an investigative judgment of the dead. during the period from 1844 to an unspecified date the angels of the book of revelation will unveil their messages and mankind will go through great tribulations heading towards the second coming of jesus. this theology while in a language different from the egyptian heraldic cycle is basically identical. the energy of christ can be related to the solar force which meditates

GOLDEN DAWN RITUALS J

i will maintain the veil of strict secrecy between the first and the second orders. dsj: that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend a candidate for admission to the first order without due judgment and assurance that he or she is worthy of so great a confidence and honor, nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standard of knowledge be not lowered by my instrumentality. hrwbg: furthermore, that i will perform all practical work connected with this orde

GOLDEN DAWN RITUALS K

ound "i invoke thee, the great avenging angel hua to confirm and strengthen all the members of this order during the ensuing revolution of the sun to keep them steadfast in the path of rectitude and self-sacrifice, and to confer upon them the power of discernment, that they may choose between the evil and the good, and try all things of doubtful or fictitious seeming with sure knowledge and sound judgment" obligation "kether: i, frater, a member of the body of christ, do this day spiritually bind myself, on behalf of the whole second order, even as i am now bound physically upon the cross of suffering. chokmah: that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order. binah: that i will keep secret all things connected wit

l maintain the veil of strict secrecy between the first and the second orders. 11 chesed: that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend a candidate for admission to the first order without due judgment and assurance that he or she is worthy of so great a confidence and honor, nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standard of knowledge be not lowered by my instrumentality. geburah: furthermore, that i will perform all practical work connected with this or

GOLDEN DAWN RITUALS T

s pidiai collal. with diamonds and upon their hands are marble sleeves. vlcinina sobam vcim bagle? happy is he on whom they frown not. for why? iad baltoh chirlan par. niiso od ip the god of righteousness rejoiceth in them. come away! and not efafafe bagle a cocasb i cors ta vnig blior. your vials for the time is such as requireth comfort. o of m the tenth key coraxo chis cormp od the thunders of judgment and wrath are numbered and blans lucal aziazor paeb sobol ilonon are harboured in the north in the likeness of an oak whose branches chis op virq eophan od raclir maasi bagle caosgi are 22 nests of lamentation and weeping, laid up for the earth, ds ialpon dosig od basgim, od oxex dazis siatris 15 which burn night and day: and vomit out the heads of scorpions od salbrox, cinxir faboan unal

nd show yourselves. open the mysteries of your creation. zorge lap zirdo noco mad be friendly unto me, for i am the servant of the same your god, hoath iaida. the true worshipper of the highest. l of o 23 the call of the 30 aethyrs madriaax ds praf lil chis micaolz the heavens which dwell in the first aire are mighty in the saanir caosgo od fisis balzizras iaida parts of the earth and execute the judgment of the highest! unto nonca gohulim micma adoian mad iaod you it is said: behold the face of your god, the beginning of bliorb soba ooaona chis luciftias piripsol ds comfort, whose eyes are the brightness of the heavens, which abraassa noncf netaaib caosgi od tilb adphaht provided you for the government of earth and her unspeakable damploz tooat noncf g micalz oma lrasd tol variety, furnis

GOLDEN DAWN RITUALS T3

s pidiai collal. with diamonds and upon their hands are marble sleeves. vlcinina sobam vcim bagle? happy is he on whom they frown not. for why? iad baltoh chirlan par. niiso od ip the god of righteousness rejoiceth in them. come away! and not efafafe bagle a cocasb i cors ta vnig blior. your vials for the time is such as requireth comfort. o of m the tenth key coraxo chis cormp od the thunders of judgment and wrath are numbered and blans lucal aziazor paeb sobol ilonon are harboured in the north in the likeness of an oak whose branches chis op virq eophan od raclir maasi bagle caosgi are 22 nests of lamentation and weeping, laid up for the earth, ds ialpon dosig od basgim, od oxex dazis siatris which burn night and day: and vomit out the heads of scorpions od salbrox, cinxir faboan unal ch

nd show yourselves. open the mysteries of your creation. zorge lap zirdo noco mad be friendly unto me, for i am the servant of the same your god, hoath iaida. the true worshipper of the highest. l of o 23 the call of the 30 aethyrs madriaax ds praf lil chis micaolz the heavens which dwell in the first aire are mighty in the saanir caosgo od fisis balzizras iaida parts of the earth and execute the judgment of the highest! unto nonca gohulim micma adoian mad iaod you it is said: behold the face of your god, the beginning of bliorb soba ooaona chis luciftias piripsol ds comfort, whose eyes are the brightness of the heavens, which abraassa noncf netaaib caosgi od tilb adphaht provided you for the government of earth and her unspeakable damploz tooat noncf g micalz oma lrasd tol variety, furnis

GOLDEN DAWN RITUALS Z1

e is the invisible: i am purified. i stand upon the universe. i am its reconciler with the eternal gods: i am the perfector of matter: and without me, the universe is not" 6 technically, the door is supposed to be situated behind the seat of hiereus in the west but it may be in any part of the neophyte hall, seeing that the walls represent the barrier to the exterior "the gate of the declarers of judgment" is its name and its symbolic form is that of a straight and narrow doorway between two mighty pylons "the watcher against the evil ones" is the name of the sentinel who guards it, and his form is the symbolic one of anubis. the stations of the officers the hierophant is placed in the east of the temple on the outer side of the veil of paroketh, to rule the temple under the presidency of

c circumambulation in the path of light. it is formed in the north, beginning from the station of stolistes, the symbol of the waters of creation attracting the divine spirit, and therefore alluding to the creation of the world by the spirit and the waters. the mystic reverse circumambulation forms its procession in the south, beginning from the station of dadouchos, as symbolic of the ending and judgment of the world by d. also, the mystic circumambulation commences by the paths of c and r, as though bringing into action the solar d; while the reverse circumambulation commences beside those of q and x as though bringing the watery reflux into action. the order of the mystic circumambulation: first comes anubis, the watcher within; next thmaa-est, the goddess of the hall of truth; then hor

the hall of the dual manifestation of the goddess of truth. the hierophant is represented by two god-forms, the passive and active aspects of osiris. seated on the dais as hierophant, he is clothed in the god-form of osiris. he wears the tall white crown of the south flanked by feathers striped white and blue. his face is green, the eyes blue. from his chin hangs the royal beard of authority and judgment, blue in color and gold-tipped. he wears a collar in bands of red, blue, yellow, and black, and on his back is a bundle strapped across his chest by scarlet bands, he is in mummy wrappings to the feet, but his hands are free to hold a golden phoenix wand, a blue crook and red scourge. the hands are green. his feet rest on a pavement of black and white. the god-form of osiris never moves f

th heavy darkening wings. the colors are black, green, red, with some white. these forms are not described in detail. we are to imagine them there as great stabilizing forces whose forms vary according to circumstances. 3. the children of horus: these have their invisible stations in the corners of the hall. they are the guardians of the viscera of the human being- every part of whom comes up for judgment in its right time and place. ameshett, is the man-faced god is in the northeast. he has a blue nemyss banded with red, blue and black. his face is red and he has a black ceremonial beard. around the shoulders of his white mummy shape are bands of red, blue and black, 24 three times repeated. he stands on red, blue and black with a border of green, white and yellow. tmo-oumathu is the jack

n red, blue and yellow with a border of green, orange, and mauve. note: tmoomathaph is sometimes written duamutef. kabexnuv is sometimes written qebhsenef. ahephi is sometimes written hapi. ameshet is sometimes written mesti. 4. the forty-two assessors: these are not described at all except to say that they make the sign of the enterer as the candidate is passed by them. they are witnesses in the judgment hall of osiris. past hierophant or past hierophantiste1 z-2 the formulae of the magic of light& an introduction to the practical working of the z.2 formulae by g.h. frater d.d.c.f. 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 an introduction to the practical working of the z.2 formulae by g.h. frater d.d.c.f. in the ritual of the enterer are shadowed forth symbolically, the beg

GOLDEN DAWN RITUALS Z2

he necessary spiritual forces to aid the diviner in the divination. then let him say, arise before me clear as a mirror, o magical vision requisite for the accomplishment of this divination: k. accurately define the term of the question; putting down clearly in writing what is already known, what is suspected or implied, and what is sought to be known. see that thou verify in the beginning of the judgment that part which is already known. l. next, let the diviner formulate clearly under two groups or heads (a) the arguments for (b) the arguments against, the success of the subject of one divination so as to be able to draw a preliminary conclusion therefrom on either side. m. first formulation of a conclusive judgment from the premises already obtained. n. same as section l. o. formulation

part which is already known. l. next, let the diviner formulate clearly under two groups or heads (a) the arguments for (b) the arguments against, the success of the subject of one divination so as to be able to draw a preliminary conclusion therefrom on either side. m. first formulation of a conclusive judgment from the premises already obtained. n. same as section l. o. formulation of a second judgment, this time of the further developments arising from those indicated in the previous process of judgment which was a preliminary to this operation. p. the comparison of the first preliminary judgment with one second judgment developing therefrom so as to enable the diviner to form an idea of the probable action of forces beyond the actual plane, by the invocation of an angelic figure conso

indicated in the previous process of judgment which was a preliminary to this operation. p. the comparison of the first preliminary judgment with one second judgment developing therefrom so as to enable the diviner to form an idea of the probable action of forces beyond the actual plane, by the invocation of an angelic figure consonant to the process. in this matter, take care not to mislead thy judgment through the action of thine own preconceived ideas, but only relying, after due tests, on the indication afforded thee by the angelic form. know, unless 17 the form be of an angelic nature, its indication will not be reliable, seeing that if it be an elemental it will be below the plane desired. q. the diviner now completely and thoroughly formulates his whole judgment as well for the imm

whole judgment as well for the immediate future as for the development thereof, taking into account the knowledge and indications given him by the angelic form. r. having this result before him, let the diviner now formulate a fresh divination process, based on the conclusions at which he has arrived, so as to form a basis for a further working. s. formulates the sides for and against for a fresh judgment, and deduces conclusion from fresh operation. t. the diviner then compares carefully the whole judgment and decisions arrived at with their conclusions, and delivers now plainly a succinct and consecutive judgment thereon. u. the diviner gives advice to the consultant as to what use he shall make of the judgment. v. the diviner formulates clearly with what forces it may be necessary to wo

eum mariae to distill, beginning with a gentle, and ending with a strong heat. distill thus until nothing more will come over, even with a most violent heat. preserve the fluid in a closely stoppered vial, it is an elixir for use according to the substance from which it was prepared. if from a thing medicinal, a medicine; if from a metal, for the purifying of metals; and herein shalt thou use thy judgment. the residuum thou shalt place without powdering into a crucible, well sealed and luted. thou shalt place the same in thine athanor, bring it first to a red, and then to a white heat, and this thou shalt do seven times in seven consecutive days, taking out the crucible each day as soon as thou has brought it to the highest possible heat, and allowing it to cool gradually. the preferable t

GOLDEN DAWN RITUALS Z3

date. at this moment, as the candidate stands before the altar and the simulacrum of the higher self is attracted, so also arises the form of the accuser in the place of the evil triad. this similarly attracts the simulacrum of the evil persona of the candidate. 4 were it not for the power of the 42 lettered name in the palaces of hryxz (the gods of which are usually called the great assessors of judgment) the actual evil persona would at once formulate and be able to obsess the jwr of the candidate. for, seeing that at this time, the simulacrum of the higher soul is attracting the neschamah of the candidate, the human will is not as powerful in the jwr for the moment, because the aspirant of the mysteries is now, as it were, divided. in other words, his neschamah is directed to the contem

aspirant of the mysteries is now, as it were, divided. in other words, his neschamah is directed to the contemplation of his higher self which is attracted by the hegemon. his natural body is bound and blinded, his jwr is threatened by the simulacrum of the evil persona attracted by omoo-szathan, and a species of shadow of himself is thrown forward to the place of the pillars, where the scales of judgment are set. at the same time that the first consecration establishes a semblance of the pillars to his right and left, it also has drawn forth from him a semblance of himself to the place vacated by the hegemon between the pillars. here then stands the shadow of the candidate while the scales of the balance oscillate unseen. unseen also and colossal, there is imaged before him tho-oth, as wr

hegemon between the pillars. here then stands the shadow of the candidate while the scales of the balance oscillate unseen. unseen also and colossal, there is imaged before him tho-oth, as wrffm, in the sign of the enterer of the threshold, ready, according to the decision of the human will, to permit or withhold the descent of the lower genius of the candidate. meanwhile, the great assessors of judgment examine into the truth of the accusations formulated by the evil and averse antithesis. the assessors of judgment come not under the head of invisible stations, but during the obligation and circumambulation of the candidate, until he is brought to the light, they hover immediately about the limits of the temple and their evil antithesis immediately below. therefore, when the candidate st

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

may seem more appropriate to a particular candidate than another and the hierophant will usually find that he halts at the right place instinctively. the hiereus stands on the left of the candidate, the hegemon on his right, thus forming the triad of the supernals. the kerux, stolistes, and dadouchos represent an inferior and supporting triad behind him as if they affirmed that he has passed the judgment of the balance. it is best, though not absolutely necessary, that the hierophant and the hiereus should hold their banners. in any case, it should be done astrally. the higher self of the candidate will be formulated in the invisible station of harpocrates behind the hierophant, who in his present position is aroueris. the hierophant gives a single knock to seal the matter and then invoke

GOLDEN DAWN RITUALS ZAM13

will maintain the veil of strict secrecy between the first and the second orders. chesed: that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend a candidate for admission to the first order without due judgment and assurance that he or she is worthy of so great a confidence and honor, nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standard of knowledge be not lowered by my instrumentality. geburah: furthermore, that i will perform all practical work connected with this or

GOLDEN DAWN RITUALS ZAM16

circulate by middle pillar, thou father of all the great gods above, whose name is strength, whose being is love, whose nature is benign, thee do i invoke. amoun, mighty, merciful, magnificent, thee do i invoke. thou whose sephira is dsj, whose lordship is the realm of whirling fire and rain storm, thee, thee do i invoke. o thou whose head is of amethystine blue, whose heart is pitiful, and whose judgment just, where the rose dawn shines out amid the gold, thee do i invoke. o amoun (vibratory formula of middle pillar, before thee have i covered my face. arise, great king, arise and shine in me, for i have hidden myself and stand humbly before the glory of thy face. in the chariot of life eternal is thy seat, and thy steeds course the firmament of nu. behold! thou didst lift up thy voice, a

GOLDEN DAWN RITUALS ZAM17

plates, and set the altar thereon, shut the door and made it sure with all our seals. moreover, by instruction, and command of our rota, there are come to sight some books, among which is contained m (which were made instead of household care by the praiseworthy m.p. finally, we departed one from the other, and left the natural heirs in possession of our jewels. and so we do expect the answer and judgment of the learned and unlearned. how beit we know after a time there will now be a general reformation, both of divine, and human things, according to our desire and the expectation of others; for it is fitting, that before the rising of the sun there should appear and break forth aurora, or some clearness, or divine light in the sky. and so, in the meantime, some few, which shall give their

GOLDEN DAWN RITUALS ZAM18

en i, am pure; times four. let not evil be done unto me in this land, in the hall of the double maat, because i know the names of these gods who are in it, the followers of the great god" all vibrate several times "ankh ptah sekher osiris" step 19 after, strengthening the osirian god form, after having confessed the negative confession and been found perfect before the forty-two assessors and the judgment of thoth in the hall of maat, stand again in the sign of osiris risen and say "i am the resurrection and the life. whosoever believeth in me though he were dead, yet shall he live, and whosoever liveth and believeth in me shall never die. i am the first, and the last. i am he that liveth and was dead, and behold, i am alive for evermore and hold the keys of hell and of death. for i know t

GOLDEN DAWN RITUALS ZAM19

uish, afflict, and pain others, yet will give himself again to idle things, will build, make wars, and domineer, because he hath gold sufficient, and of silver an inexhaustible fountain. god judgeth far otherwise, who exalteth the lowly, and casteth the proud into obscurity; to the silent he sendeth his angels to hold speech with them, but the babblers he driveth into the wilderness, which is the judgment due to the roman impostor who now poureth forth his blasphemies with open mouth against christ, nor yet in the full light, by which germany hath detected his caves and subterranean passages, will abstain from lying, that thereby he may fulfill the measure of his sin, and be found worthy of the axe. therefore, one day it will come to pass, that the mouth of this viper shall be stopped, and

GOLDEN DAWN RITUALS ZAM20

ed one, let thy shadow be over me. thy name is death, it may be, or shame or love. 7 so when thou bringest me tidings of the beloved one, i shall not ask thy name. keep me steadfast in the path of rectitude and self-sacrifice. confer upon me the power of discernment that i may choose between the evil and the good, and try all things of doubtful and fictitious seeming with sure knowledge and sound judgment" step 16 rise and project your astral form to the east of the altar. hold the lotus wand in the right hand, turn, face your body, take the left hand in the left hand of the astral and in both astral and physical say "hyha, hyha, hyha, hyha (vibrate and circulate by formula of the middle pillar. thou who dwellest in the boundless light, in whom only is being, who alone can say i am, beginn

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

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

forces can be found in every aethyr below lil but in tan these forces combine to give the impression of a huge scale or balance of these forces struggling endlessly for equilibrium. the governors of tan are: sigmorf see-geh-moh-rah-feh aydropt ah-yeh-eh-roh-peh-teh tokarzi toh-kar-zodee the guide of tan is the angel madiml when crowley saw madimi she told him that "tan is that which transformeth judgment into justice. bal is the sword, and tan the balances" the name mad-i-mi can mean "your own powerful god/goddess" this reveals her true nature as a feminine reflex of your own holy guardian angel. the word bal means" just ice" and the word tan means "equilibrium" judgment is harsh, stern, and masculine. justice is merciful and feminine. the name madm adds up to 310, the number for gnay-bae

sense, is a direct confrontation with real i ty or fact. each of the thi rty aethyrs of fers an initiation into one of the mysteries of life. meditation on a specific card is an excellent technique for entering that region. the cards of enochian tarot will have the following meanings: 288 no. aethyr_ meanings 30 tex restriction, desire, silence, fear reversed: freedom, satisfaction, courage 29 rh judgment purification, decision, justice reversed: indecision, delay, impurity, injustice 28 bag guilt, doubt, mistrust, sin reversed: faith, worthiness, trust 27 zaa solitude, loneliness, separation, isolation, void, empty f ulf]lent;sharing 26 des logic, reason, intellect, thought reversed: ignorance, irrationality, insanity 25 vti intuition, inspiration, insight, humility reversed: bias, pride

GREY W G CONDENSATION OF KABBALAH

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

hed, very definitemeanings could be attached to them providing they were properly used as indicators of divine intentions which left human enquirers free to determine their own reactions with these. the tarot symbols are archetypal and designed to cover practically all contingencies of life on this earth and the types of people involved in them. interpretation of their combinations is a matter of judgment coupled with intuition. the broad outline is usually clear enough to make meaning for anyone, or at least enough to give general guidance to sincere seekers. so this oracular function of the tree through tarot became part of its purpose in relative recent times. originally the consultation of oracles had nothing to do with telling the future at all. it was intended as a means of enquiring

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

rain, with carriage, horses and hounds, through the thiiringerwald, the harz, and above all the hachel (a forest between halberstadt, groningen and derenburg, conf. pi-aet, weltb. 1, 88. on his deathbed he would not hear a word about heaven, and to the minister's exhortations he replied' the lord may keep his heaven, so ho leave me my hunting' whereupon the parson spoke' hunt then till the day of judgment' which saying is fulfilled unto this day" a faint baying or yelping of hounds gives warning of his approach, before him flies a nightowl named by the people tiitosel (tvit-ursel, tooting ui*sula. travellers, when he comes their wa,j,fall silently on their faces, and let him pass by; they hear a barking of dogs and the huntsman's' huhu' tutosel is said to have been a nun, who after her dea

he must hunt until the last day. kuhn has written down some more stories of the wild hunter without proper names, nos. 63. 175. there are others again, which tell how hackelberg dwelt in the soiling, near uslar, that he had lived in the fear of god, but his heart was so much in the chase, that on his deathbed he prayed god, that for his share of heaven he might be let hunt in the soiling till the judgment-day. his wish became his doom, and oft in that forest one hears by night both bark of hound and horrible blast of horn^ otmar's volkssagen 249. 250^ like diimeke's desire to drive his waggon for ever (p. 726. 3 otmar 241. deut. sag. no. 311. couf. goth. i>iutan (ululare, jjut-halirii (tuba. furious host: hackelbernd. 923 his grave is in the soiling too, the arrangement of the stones is mi

adows, ibid. 3, 259, just as oden pastured his steed (p. 155n. even michel beheim (born 1416) made a meister-song on eberhart, count of wirtenberg, who hears in the forest a' sudden din and uproar vast' then beholds a spectre, who tells him the manner of his damnation. when alive he was a lord, that never had his fill of hunting, and at last made his request unto the lord to let him hunt till the judgment-day; the prayer was granted, and these 500 years all but 50, he has hunted a stag that he never can overtake; his face is wrinkled as a sponge^ this is only another form of the l. saxon legend of hackelberg (see suppl) 1 grater's iduna 1813, p. 88: 1814, p. 102. conf' elbentrotsch' p. 461. 2 wagner's madame justitia p. 22. schmid's worth .s91' stiirmet wia 's muthesheer' seia verschrocka

ly eklcewart, kriemhild's htimmerer, nib. 1338, 3) gets mixt up with the myths of gods. the appendix or preface to the heldenbuch makes him sit outside the venus-mount to warn people, as here he warns them of the furious host; so much the plainer becomes his vocation here, as well as the meaning of the venusberg. eckhart goes before the furious host with holda, he is also doomed to abide till the judgment-day at the mount of venus: the identity of holda and venus is placed beyond question. that mountain (some say the hoselberg or horselherg near eisenach) is dame holle's court, and not till the 15-1 6th cent, does she seem to have been made into dame venus^ in subterranean caves she dwells in state and splendour like the kings of dwarfs; some few among men still find their way in, and ther

p in the odenberg, whence he will issue one day to new war and victory. frederick is coming out of the unterberg to fight such a battle. in the 13- 14- 15th centuries the people associated with it the recovery of the h. sepulchre: the heroes of odenberg and kifhauser have no such purpose set before them. the older programme is, that upon their awaking comes the great ivorld-hattle, and the day of judgment dawns: of this the mention of anticlirist leaves no doubt. here we see connexion with the myth of the luorld's destruction (p. 810-2. the suspended shield may signify the approaching judge (ra. sol; even the sign of the tree turning green again looks to me more heathen than christian. it might indeed be referred to matth. 24, 32. mark 13, 28. luke 21, 29-30 (hel. 132, 14, where the omens

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

n, the giant as the sensuous element came first, next followed the spiritual element of elvish nature, and lastly the human race restored the equilibrium. the abrupt ness of these gradations is a good deal softened down by the giants or dwarfs forming frequent alliances with men, affording clear evidence that ancient fiction does not favour steep contrasts: the very earliest giants have sense and judgment ascribed to them (see suppl. on one side we see giants forming a close tie of brotherhood or servile dependence with human heroes, on the other side shading off into the type of schrats and woodsprites. there is a number of ancient terms corresponding in sense to our present word riese (giant. 2 1 not a trace of the finer features of gods is to be seen in the titans. mullet s proleg. 373

n over the rainbow, ziska s oestr. volksm. 49. 110. as for that doctrine of the ed da, that before the end of the 1 chi-king ex lat. p. lacharme, interpr. jul. mohl, p. 242. 2 like the contrary effects of the planet venus on the two sexes in superst. 1, 167. 734 sky and staes. world bifrost will break, i find it again in the german belief during the mid. ages that for a number of years before the judgment-day the rainbow will no longer be seen: ouch hurt ich sagen, daz man sin (the regenpogen) nieht ensehe drizich jar (30 years) vor deme suontage/ diut. 3, 61. hugo von trimberg makes it 40 years (renner 19837: so man den regenbogen siht, so enzaget diu werlt niht dan darnach iiber vierzecjar; so the rainbow appear, the world hath no fear, until thereafter 40 year. among the signs the churc

and of styx, whose holy water gods and men swore by. with hvergelmir we may 1 the 0. fr. poem on the quatre fils aimon (cod. 7183 fol. 126 b) makes kichart, when about to be hung, offer a prayer, in which we are told that the saviour brought back all the souls out of hell except one woman, who would stop at the door to give hell a piece of her mind, and is therefore doomed to stay there till the judgment- day: all were released, ne mes que une dame, qui dist une raison: hai enfer dist ele, con vos remanez solz, noirs, hisdoz et obscurs, et laiz et tenebrox! a ventrer de la porte, si con lisaut trovon. jusquau terme i sera, que jugerois le mont. the source of this strange legend is unknown to me. 2 diu inre helle, wo nebel und finsters the lucidarius gives ten names of hell: stagnum ignis

mudspelli for muth-spelli, oris eloquium, or mut-sp, mutationis nuntius (as i proposed in gramm. 2, 525, he is at once met by the objection, that the bav. poet writes neither mund-sp. nor muz-sp, any more than the on. has munn-spiall or mut-sp; and then how are these meanings to be reconciled with that of heimr? let alone the fact that there is no later (christian) term for the world s end or the judgment-day pointing at all that way. 2 surtr might stand related to svartr, as the goth, name svartus to the adj. svarts. procopius de bello goth. 2, 15. 4, 25 has a herulian name souoprouas, svartva? the as. geneal. of deira has swearta and swerting, conf. beow. 2406, and sweart racu below. 810 time and world. god, but always, like other giants, as an enemy and assailant of the gods. in voluspa

ly shod (sn. 73, resembles the description in christian traditions of how the hell-hound was assailed; conf. fundgr. 1, 178-9. end of the woeld. 815 very nature, lie being a god of fire (p. 241. after tie worldconflagration or surtalogi, a new and happier earth rises out of the sea, with gods made young again, but still called aesirj sa3m. 10: a finale bearing an indisputable likeness to the last judgment 1 and new jerusalem of the christians. strophe 65 of the voluspa, which expressly mentions the regindomr, has been pronounced an interpolation, because it is wanting in some mss; but interpolation is not a thing to be gauged by the contents alone, it must be incontrovertibly established by explicit proofs. even if it did take place, neither the heathen character of the myth nor the age of

GRIMOIRE OF TURIEL

n did bind up the devils and shut them np, ethrack, evanher, agla, goth, joth, othie, venock, nabrat, and by al! thy holy names which are written in this book, and by the virtue of them all, that thou enable me to congregate all thy spirits, that they may give me true answers to all my demands. the secret grimoire o great and eternal virtue of the highest, which thou disposest their being come to judgment, viachem, stimilomaton, esphares, tetragrammaton, oboram, cryon, elijtion, onela, brassim, aoym, messias, soter, emanuel, sabaoth, adonay, i worship thee. i implore thee with all the strength of my mmd that by thee my present prayers, consecrations, and conjurations may be ha!!owed. in the name of the most merciful god of heaven and of earth, of the seas and of the infernais, by thine omn

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

the universe and affect a certain condition connected with the aura. vowel sounds produce vibrations that pass through one's own being to stimulate the psychic centers and to produce the beneficial effects explained in our teachings. w wisdom.as distinguished from knowledge, it is understanding or the ability to apply knowledge. knowledge is an accumulation of particular ideas, whereas wisdom is judgment in the exercise of the knowledge had. wisdom may cause the rejection of certain previously acquired knowledge. work.the work of the order consists of studying, testing, and teaching such laws of god and nature as will make our members masters in the holy temple (the physical body) and workers in the divine laboratory (nature's domains) this enables us to render more efficient help to thos

HAMIL THE ROSICRUCIAN SEER

'superstitious rites, the long fastings, themysticalwords, the concentric""itwould seem from the observations of sir gardner wilkinson that this form of divination was employed by the egyptians before the time of moses. not only the form, but the symbols, and even titles, connected with it, are all related to those of egypt. the urim and thummim, connected with, if not part of the breast-plate of judgment of the high priest (exodusxxviii,30),and interpreted as light and truth, or revelation andtruth,correspond most remarkably with the figure of re (the sun) and thmei (truth) in the breast-plate of the egyptian priest: and jelian and diodorus sicidus are quoted as authorities for the custom of the egyptian priest when acting as arch. judge, hanging around his neck a sapphire stone which was

ould begin by giving what would appear to you or any other mortal, good and sound advice, given in high-flown and eloquent language. they would then work upon and get you to agree with them in their opinions, and so work upon your incredulity, that they would entirely get you in bondage, and lead you, as i fear in the case of a.b.,into great error. but at the same time i wish you to exercise that judgment which it has pleased the divine purpose to give you for investigating all matters, that you may be able at the end of a short time to see if your hand is guided by a spirit.itis most advisable that you should use the exorcism that you use in exorcising this mirror, every time you feel an inclination to take your pen.thenature of evil spirits is deceit; and were they to say what they truly

at some remote day in thefuture,-theday of general judgement,-thesouls of men will be arraigned, tried, and a decree rendered in each case, by virtue of which the faithful pass into heaven, becoming angels of light and transcendent bliss, on the one hand, and the unfaithful, on the other, are cast into hell' c.a.-thatis wrong. because they believe that all spirits pass the time between death and judgment in a state of unconsciousness. but it is not so. a man does not enter the presence of his maker *as they leave the earth. they are there to receive [udgment; but they have all been progressing towards good since their death. by that time a great part of the punishments awarded to the wicked areoverj-s-mostof them, indeed, are entirely happy.thenthe gates of paradise are unfolded, and they

very dilatory correspon255dent,-butthe limited hours i have to spare will i hope plead my excuse. i have now the pleasure of sending herewith the responses of thec.a. to the first six of your questions; and you will perceive that your views being so directly opposed to thec.a.'s, thec.a. could not give further answers to questions stated by him to be based on error. i therefore submit it for your judgment. i also enclose the two parts of the'sacredcircle,'for which i am much obliged to you; and also return you the pamphlet called the'harmonialphilosophy.'and you will perceive in my minutes, which i have also sent herewith, that i selected from that pamphlet the 'seven theoremsofpopular christianity' and the 'seven theorems on spiritual philosophy' and submitted them to the c. a. and the re

HANDBOOK OF EGYPTIAN MYTHOLOGY

h this view. roman period hymns in greek and egyptian speak of all gods and goddesses as merely forms of the great creator isis. one of the things that made the cults of osiris and isis popular with foreigners was the promise of a happy afterlife for all the virtuous dead, whatever their status had been in life. this was not a concept that was very common among ancient religions. vignettes of the judgment of the dead feature prominently in the book of breathing, a condensed version of the book of the dead placed in burials during the ptolemaic and roman periods. a new text known as the book of traversing eternity was sometimes combined with the book of breathing. this contained spells to allow the spirit of a dead person to return to earth to visit temples and take part in the festivals of

ed 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 religions (london, 1967. 60. for example, a man named neferabu describes how the goddess meretseger struck him down like a savage lioness because he had sinned against her. this seems to be a reference to the myth told in the book of th

sufficiently far in the past to be imagined as an age of marvels. nearly all egyptian tales feature some royal characters, who are not always shown in a favorable light. in literature, kings and princes may be fallible or even cruel and lustful. in most royal inscriptions, by contrast, kings are presented as heroes on a cosmic stage. kings and gods. each king fulfilled the creator s plan and the judgment of the divine tribunal: that horus, son of osiris, should always rule. ideally, every new king (horus) had to succeed his father (osiris, even if history had to be 86 handbook of egyptian mythology reedited to accomplish this so that intervening reigns or lack of blood relationships were ignored. many kings claimed that they, like horus, had been chosen to rule while still in the egg. in

nd of a princess, but eternal life. some deities were helpful to the dead, but others were hostile unless approached in the right way. the soul of the deceased had to act like a magician and overcome threats by knowing protective spells and the true names of the beings he or she would encounter. armed with these powers, the soul would eventually reach a divine domain. the last ordeal might be the judgment of the heart in the presence of osiris and the assessors of the underworld. the goal of the journey was to be transformed into an akh, an effective or transfigured spirit. those who failed to justify their existence in the divine court faced a second death in the jaws of the eater of souls. the fortunate spirits could take their place among the stars or among the followers of osiris, ra

re the protectors of his infant body. by the ptolemaic period, taweret had the title lady of the birth house. even great goddesses such as hathor, mut, and isis sometimes took the grotesque form of the great one when they acted as saviors of the innocent. the guilty, however, could expect no mercy from hippopotamus goddesses. the female monster ammut who devoured the souls of those who failed the judgment of osiris was a mixture of hippopotamus, lion, and crocodile. in the 142 handbook of egyptian mythology hippopotamus constellation shown in egyptian sky maps, taweret and other ferocious deities eternally stand guard over seth s evil bull form. this stellar role may lie behind plutarch s statement that thoeris (taweret) was a concubine of seth who deserted him to fight on behalf of his ri

HEAVEN HELL

ani p. 45 sekhet-hetep. from the papyrus of kua-tep p. 53 sekhet-hetep. from the coffin of sen p. 55 sekhet-hetep. from the papyrus of anhai p. 59 sekhet-hetep. from the papyrus of ptolema c period p. 61 nekht spearing the eater of the ass. p. 113 the boat of the earth p. 126 the serpent asht-hrau p. 149 nebseni being weighed against his heart p. 159 the scales of osiris, with weights p. 159 the judgment hall of osiris p. 161 nekht spearing the pig of evil p. 163 the apes working the net p. 184 next: chapter i. origin of illustrated guides to the other world sacred texts egypt ehh index index previous next p. 1 the egyptian heaven and hell chapter i. origin of illustrated guides to the other world. the inhabitants of egypt during the dynastic period of their history possessed, in common w

tions of the book are, full of magical ideas, but scattered among them are expressions of beliefs which, it seems, must belong to a later period of civilization, and passages which impress the reader p. 25 with the idea that they were composed by men who believed that the righteous would be rewarded and the wicked punished in the world to come. special prominence is given to the conception of the judgment, wherein osiris is the judge of the dead. as the result of this judgment the righteous have allotments of land meted out to them, which vary in size according to their deserts, and the wicked are slain, and their bodies cut in pieces, and their souls destroyed. in many particulars the views of the book of gates concerning the future state agree closely with those of the book of coming for

far as the "realms of the blest" were concerned, were evolved in the minds of egyptian theologians before osiris attained to the high position which he occupied in the dynastic period. on the other hand, the evidence on this point which is to be deduced from the papyrus of ani must be taken into account. at the beginning of this papyrus we have first of all hymns to ra and osiris, and the famous judgment scene which is familiar to all. we see the heart of ani being weighed in the balance against the symbol of righteousness in the presence of the great company of the gods, and the weighing takes place at one end of the house of osiris, whilst osiris sits in his shrine at the other. the "guardian of the balance" is anubis, and the registrar is thoth, the scribe of the gods, who is seen noti

with the view of asserting the absolute supremacy of amen-ra in the other world, so the book of gates was compiled to prove that, in spite of the pretensions of the priests of amen-ra, osiris, the ancient god of the dead, was still the over-lord of the underworld, and that his kingdom was everlasting. the book am-tuat practically ignores osiris, and is silent even concerning the doctrines of the judgment and sekhet-hetepet, and in fact about all the fundamental principles of the religion of osiris as regards the dead, which had been universally believed throughout egypt for thousands of years. the most complete copy of the book of gates known to us is found inscribed on the alabaster sarcophagus of seti i, 1 king of egypt about b.c. 1375, p. 86 and it consists of two parts--1. a series of

s regards the dead, which had been universally believed throughout egypt for thousands of years. the most complete copy of the book of gates known to us is found inscribed on the alabaster sarcophagus of seti i, 1 king of egypt about b.c. 1375, p. 86 and it consists of two parts--1. a series of texts and pictures which describe the progress of the boat of the sun-god to the kingdom of osiris, the judgment of the dead, the life of the beatified in sekhet-hetepet, the punishment of the wicked, and the foes of the sun-god. 2. a series of texts and pictures which represent the magical ceremonies that were performed in very ancient times with the view of reconstructing the body of the sun, and of making him rise each day. that the book of gates embodied many of the most. ancient egyptian religi

HELENA BLAVATSKY THE KEY TO THEOSOPHY

evers in the gospels by the parable of the talents given by their master: the servant who doubled his two talents was rewarded as much as that other fellow-servant who had received five. to every man it is given "according to his several ability" q. yet it is rather difficult to draw the line of demarcation between the abstract and the concrete in this case, as we have only the latter to form our judgment by. a. then why make an exception for the t.s? justice, like charity, ought to begin at home. will you revile and scoff at the "sermon on the mount" because your social, political and even religious laws have, so far, not only failed to carry out its precepts in their spirit, but even in their dead letter? abolish the oath in courts, parliament, army and everywhere, and do as the quakers

gs both to esoteric budhism or secret wisdom, and to the exoteric buddhism, or the religious philosophy of gautama buddha. q. but we are distinctly told that most of the buddhists do not believe in the soul's immortality? a. no more do we, if you mean by soul the personal ego, or life-soul-nephesh. but every learned buddhist believes in the individual or divine ego. those who do not, err in their judgment. they are as mistaken on this point, as those christians who mistake the theological interpolations of the later editors of the gospels about damnation and hellfire, for verbatim utterances of jesus. neither buddha nor "christ" ever wrote anything themselves, but both spoke in allegories and used "dark sayings" as all true initiates did, and will do for a long time yet to come. both scrip

e oneself to the christos, or buddhi state. q. by teaching the annihilation of consciousness in case of failure, however, don't you think that it amounts to the annihilation of self, a in the opinion of the non-metaphysical? a. from the standpoint of those who believe in the resurrection of the body literally, and insist that every bone, every artery and atom of flesh will be raised bodily on the judgment day-of course it does. if you still insist that it is the perishable form and finite qualities that make up immortal man, then we shall hardly understand each other. and if you do not understand that, by limiting the existence of every ego to one life on earth, you make of deity an ever-drunken indra of the pur ic dead letter, a cruel moloch, a god who makes an inextricable mess on earth

wer almost infinite, a holy faith capable of apprehending the most supreme truths of all existence. those who limit that "credulity" to human authoritative dogmas alone, will never fathom that power nor even perceive it in their natures. it is stuck fast to the external plane and is unable to bring forth into play the essence that rules it; for to do this they have to claim their right of private judgment, and this they never dare to do. q. and is it that "intuition" which forces you to reject god as a personal father, ruler, and governor of the universe? a. precisely. we believe in an ever unknowable principle, because blind aberration alone can make one maintain that the universe, thinking man, and all the marvels contained even in the world of matter, could have grown without some intel

or. such efforts should be made with a view to their ultimate social emancipation, or the development of the sense of duty in those who now so often neglect it in nearly every relation of life. q. agreed. but who is to decide whether social efforts are wise or unwise? a. no one person and no society can lay down a hard-and-fast rule in this respect. much must necessarily be left to the individual judgment. one general test may, however, be given. will the proposed action tend to promote that true brotherhood which it is the aim of theosophy to bring about? no real theosophist will have much difficulty in applying such a test; once he is satisfied of this, his duty will lie in the direction of forming public opinion. and this can be attained only by inculcating those higher and nobler conce

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

f is an outcome of this crisis, and the 2 things are intimately bound up together. after all, we had not half time enough to talk over things. it is not impossible that cowes may be mixed up with d'alton but 1 do not think he is, so far as 1 have seen. it appears to me like a b.b. scheme, but 1 have not yet had sufficient evidence to decide 'i should be very doubtful about mrs b. but will suspend judgment till i see her' ayton wrote on 25 july 1889. mrs b. was none other than annie besant (1847-1933, the theosophical society's latest and almo t unbelievably spectac,ul r recruit. arthur h. nethercott descnbed her road to the t.s. iii the first chapter of his masterly the first five lives of annie besant (1961: in 1885, before she was forty, mrs annie besant was known all over the english-sp

have gone back to its manufacture, but she seems to have got upon the trace of the more civilised period, which obstructed the earlier view. i wrote it down just as she 43 chacombe vicarage 4 november 1889 the letters 16 private your letter received by second post, and i have only just time to answer, but i wish to lose no time. so far as i can make out you are acting more from feeling than from judgment, and i would counsel you to be very prudent and not involve or make yourselfliable in any way. i quite agree with you that h.p.b. is a most disinterested person, self-sacrificing &c &c, but she never pretended to be business-like and great errors have been committed and i fear there will be more. i would myself give all the personal help i could, but i would not run any risk by making mys

HP LOVECRAFT A DARK LORE

nd incredible shadow out of time. but, mercifully, there is no proof that these things are other than fresh phases of my myth-born dreams. i did not bring back the metal case that would have been a proof, and so far those subterrene corridors have not been found. if the laws of the universe are kind, they will never be found. but i must tell my son what i saw or thought i saw, and let him use his judgment as a psychologist in gauging the reality of my experience, and communicating this account to others. i have said that the awful truth behind my tortured years of dreaming hinges absolutely upon the actuality of what i thought i saw in those cyclopean, buried ruins. it has been hard for me, literally, to set down that crucial revelation, though no reader can have failed to guess it. of cou

re before i had attempted to explain things away, i now began to believe in the most abnormal and incredible wonders. the array of vital evidence was damnably vast and overwhelming; and the cool, scientific attitude of akeley- an attitude removed as far as imaginable from the demented, the fanatical, the hysterical, or even the. extravagantly speculative- had a tremendous effect on my thought and judgment. by the time i laid the frightful letter aside i could understand the fears he had come to entertain, and was ready to do anything in my power to keep people away from those wild, haunted hills. even now, when time has dulled the impression and made me half-question my own experience and horrible doubts, there are things in that letter of akeley's which i would not quote, or even form int

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

hheld photographs, both ordinary and aerial, will count in my favor, for they are damnably vivid and graphic. still, they will be doubted because of the great lengths to which clever fakery can be carried. the ink drawings, of course, will be jeered at as obvious impostures, notwithstanding a strangeness of technique which art experts ought to remark and puzzle over. in the end i must rely on the judgment and standing of the few scientific leaders who have, on the one hand, sufficient independence of thought to weigh my data on its own hideously convincing merits or in the light of certain primordial and highly baffling myth cycles; and on the other hand, sufficient influence to deter the exploring world in general from any rash and over-ambitious program in the region of those mountains o

HP LOVECRAFT THE TOMB

rantic; and when in the thickening twilight i returned to my home, i had sworn to the hundred gods of the grove that at any cost i would some day force an entrance to the black, chilly depths that seemed calling out to me. the physician with the iron-grey beard who comes each day to my room, once told a visitor that this decision marked the beginning of a pitiful monomania; but i will leave final judgment to my readers when they shall have learnt all. the months following my discovery were spent in futile attempts to force the complicated padlock of the slightly open vault, and in carefully guarded inquiries regarding the nature and history of the structure. with the traditionally receptive ears of the small boy, i learned much; though an habitual secretiveness caused me to tell no one of

INITIATION INTO HERMETICS

y 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 a hard task sometimes to find such simple words as are necessary for the understanding of all the readers. i must leave it to the judgment of all of you, whether or not my efforts have been successful. at certain points i have been forced to repeat myself deliberately to emphasize some important sentences and to spare the reader any going back to a particular page. there have been many complaints of people interested in the occult sciences that they had never got any chance at all to be initiated by a personal master or lead

n the lowest form, in the instinct of self-preservation. each of these mentioned four elemental principles has many other aspects corresponding to the law of analogy of the polarity or the positive and negative elements. all of them together form the ego or the spirit. for this reason, we can make the fiery principle responsible for strength, power and passion; memory, power of discrimination and judgment are ascribed to the air principle, conscience and intuition to the principle of water, egotism and the instincts of self-preservation and propagation to the earthy part of the spirit. it would be too long to quote all the properties of the spirit with regard to the elements. the incipient adept can enlarge these qualities by serious studies and deep meditation, with respect to the analogo

the spiritualists who behave passively insofar as they take a pencil into their hands and write or paint. whether the messages that are asked for by the medial writing or painting of the spiritualists are actually coming out of the fourth dimension or the way they say it, from the world beyond or whether they originate only in the subconsciousness of the medium in question is entirely left to the judgment of the magician. a hand that has been exteriorized according to our method has really been transplanted into the fourth dimension and can be seen by any being of that sphere that wants to use if to send messages to our material world. as soon as the beginner has done these exercises, he is able to communicate with the beings of the fourth dimension. the magician will first of all try to c

e feet and hands towards the head, compressing the light to such a degree that it includes both your eyeballs. you can also fill first one and then the other eye with the accumulated light as described here, if this way is more suitable to you. there are magicians who develop and enliven clairvoyance in one eye only, leaving the other eye free and undeveloped. it is left entirely to the scholar s judgment whether this pattern is worth imitating but as i see it, it is far better to prepare both eyes equally for clairvoyance. as soon as you have performed the accumulation of light in your eyeballs, imagine that your eyes have got all the abilities concentrated in the light. endure for at least 10 minutes in this exercise, and if you are quite sure that your eyes, which are imaginarily filled

IRISH WITCHCRAFT AND DEMONOLOGY

k the juice of plantain- roots he would be cured of one sort of fit, but that he should suffer the other one till his death. on asking his visitant who he was, he replied that he was the ghost of a man who had been dead seven years, and who in the days of his flesh had led a loose life, and was therefore condemned to be borne about in a restless condition with the strange company until the day of judgment. he added that "if the butler had acknowledged god in all his ways he had not suffered such things by their means" and reminded him that he had not said his prayers the day before he met the company in the field; and thereupon vanished. had this story rested alone on the evidence of the butler the "two sorts p. 167 of fits" would have been more than sufficient to account for it, but what

ISIS UNVEILED

tred toward spiritualism, that as a secular paper veiy truly remarks'"riey seem willing to undermine the public faith in all the spiritual pheno- mena of the past as recorded in the bible, if they can only see the pes- tilent modem heresy stabbed to the heart* summoning back the long-forgotten memories of the mosuc laws, the romish church claims the monopoly of miracles and of the right to sit in judgment over them, as being the sole heir thereto by direct inheritance. the old tegtament, exiled by colenso, his predecessors and contemporaries, is recalled from its banishment. the prophets, whom his holiness the pope condescends at last to place, if not on the same level with himself, at least at a less respectful distance* are dusted and cleaned. the memory of all the diabolical abracadabra

istorical examples how completely men of science have deserved the sting- ing sarcasm of the late professor de morgan, who remarked of them that "they wear the priest's cast-off garb, dyed to escape detection" the christian clergy are in like manner attired in the cast-off garb of the htatken priesthood; acting diametrically in opposition to their gotta moral precepts, but nevertheless sitting in judgment over the whole worid. when dying on the cross, the martyred man of sorrows forgave his enemies. his last wonis were a prayer in their behalf. he tau^t his disdptes to curse not, but to bless, even their foes. but the hdrs of 11. a.sapolcgg. 1 1 7, 9. digitizecoy google ca-raouc blaspheuy against heaven 9 st. peter, the adf-constituted representatives on earth of that same meek jesus, unhe

book" the norse kingdom ta the dead is moreover situated in the higher latitudes of the polar regions; it is a cold and cheerless abode, and neither the gelid halls of hela nor the occupation of balder present the least similitude to the blazing hell of eternal fire and the miserable' damned' sinners with which the church so generously peoples it. neither is it the egyptian ameriti, the region of judgment and purification; nor the honderak the abyss of darkness of the hindfis; for even the fallen angels hurled into it by siva are allowed by para- brahman to consider it as an intermediate state, in which an opportunity is afforded them to prepare for higher degrees of purification and redemp- tion from their wretched condition. the gehenna of the new testa- ment was a locality outside the w

true interpretation of vedic words. let one put forth an essay, a lecture, a treatise, a translation, a dictionary, and straightway all the others fall to quarreling with each other and with him as to his sins of omission and commission. professor whitney, greatest of american orientalists, says that professor muller's notes on the rig veda sanhitd "are far from showing that sound and thoughtful judgment, that modera- tion and economy which are among the most precious qualities
ther ventura to discover; but that his accession to christianity established an everlast- ing enmity between theology and science is beyond doubt. while forced to confess that" the grentiles bad possibly something dwine and true in their doctrines* he nevertheless declared that for their superstition, idolatry and pride they had "to be detested, and, unless they improved, to be punished by divine judgment" this furnishes the clew to ^e sub- sequent policy of the christian church, even to our day. if the gentiles did not choose to come into the church, all that was divine in their philo- sophy should go for naught, and the divine wrath of god shoi^d be visited upon their heads. what effect this produced is succinctly stated by draper "no one did more than this father to bring science and re

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

re should be no disagreement concerning the absolute necessity of employing a clearly worded question. there must be no usage of a query in which there is a choice of two directions, or things, such as 'should i do this or that' obviously this will result only in a confused answer, or an answer which the enquirer secretly wishes to obtain. nor should the question be phrased in the form of a moral judgment 'should i abscond with the bank's assets' morality is essentially a human acquisition. conscience is unknown to the earth elcmentals. to confront them with this factor is to force them to deal with variable human factors which arc entirely foreign to their structure. if i asked the question for example 'will this book be successful' one becomes aware of the fact that many obscure issues a

nd magnetism. 4. sun. superiors, employers, executives, officials. power and success. life, money, growth of all kinds. illumination, imagination, mental power and creativity. health. 5. venus. social affairs, affections and emotions, women, younger people. all pleasures, including the arts: music, beauty, extravagance, luxury and self-indulgence. 6. mercury. business matters. writing, contracts, judgment, and short travels. buying, selling, bargaining. neighbours, giving and obtaining information. literary capabilities and intellectual friends. books, papers, communications, publications. 7. moon. general public, women. sense reactions. short journeys and removals. changes and fluctuations. the personality. what planet would publication come under? generally speaking, both the writing and

JASMUHEEN THE FOOD OF GODS

o 1 cause of all dis-ease on earth today and our lack of holistic awareness, and/or disbelief in its power, blocks its ability to keep us properly nourished. there are many factors in life that we encounter and allow to block our access to the divine nutrition channel. apart from feeding the physical body toxic substances that are chemically at odds with what it needs, there are also the fear and judgment blocks that are part of the toxic feeling and toxic thinking game. fear of death, fear of change, fear of being different, or the judgment of self and others. all of these impede the nourishing flow of our authentic self s unconditional love. lack of nourishment means we are always dancing with our death as this lack feeds the atrophy of life and with the lack of nourishment of human cont

e is more! there is more! and i want you to have it, i need it, you need it! having finally discovered how to feed all aspects of myself via the nourishment sources we discuss in chapter 6, i have come to witness the tendency that many have to suicide. divine nutrition: the madonna frequency& the food of gods with jasmuheen 31 for example: to allow our minds to bath continually in negativity, and judgment, and the boxing of others and the disappointment that happens if they don t fulfill our expectations, is mental suicide as is the choice we make to always see the half empty glass rather than see it as being half full. to choose to feel stressed out when events in life feel overwhelming, when meditation and its gift of alpha. theta pool bathing allows us to feel more detached and act rath

a. theta pool bathing allows us to feel more detached and act rather than react, can be seen as emotional suicide, as can continually choosing to interpret events in life in a way that promotes anger, hatred or fear. to choose to feed the body physical foods that research shares can create cancer and decrease our lifespan can also be seen as a form of suicide. of course the above can be seen as a judgment and we all have the free will to choose how we wish to think, feel or act when we have been educated to the alternatives, for education is the key. this means education in the fact that we are more than just our minds and bodies and emotions and education into the fact that all our bodies need proper nourishment and education regarding how to do provide this in a way that is honoring of a

ones have shared. the sort of experiences that i have personally had during my life in the pursuit of this, are certainly not rare and many have been driven by such hungers that they themselves may not have understood. while i have succeeded in satisfying all of my hungers, a consequence of this is that i have also been boxed by others who have judged me too different to the norm. this feeling of judgment, when we are not yet in our own power, can be absorbed into our own energy field as toxicity, making us feel isolated or less than, or unacceptable, which in turn blocks our personal divine nutrition flow, for self acceptance and self love are required for this nourishment to work freely. hence we will address how to dissipate these projected energies from our fields in a later chapter. a

n the theta. delta wave. divine nutrition: the madonna frequency& the food of gods with jasmuheen 35 diagram 2: blocking our nourishment due to our field signals. whatever we store, we radiate out into the surrounding fields which then (as energy expands and contracts, attracts like frequencies and comes back to its source of origin. us. toxic thinking criticism, seeing the negative in all, fear, judgment of self and others pride. stored in and pulsing out from our knees anger. stored in and pulsing out from our liver sadness. stored in and pulsing out from our lungs then, via bio-feedback looping, magnetizing the sadness of the outer fields back to us broken heart, feeling isolated, abandoned, forsaken etc. worry. stored and pulsing out signals from our spleen sexual frustration lack of s

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

rom the world (that is, man s t questions as to dreams. 115 world) as a thing impossible to it, though it may be true none the less, since our nature is not all nature, nor perhaps any nature, but even a philosophical delusion. in the conception of a miracle, however, the thing apprehended revolves to us, and can come to us in no other way, and we seize the idea of it through a machinery, our own judgment, which is a clear sight compounded of our senses, a synthesis of senses that, in the very act of presenting an impossible idea, destroys it as humanly possible. miracle can be of no date or time, whether earlier, whether later, if god has not withdrawn from nature; and if he has withdrawn from nature, then nature must have before this fallen to pieces of herself; for god is intelligence n

possibly be imagined. so says hume. but experience has nothing to do with a miracle, because it is a sense not comprised in the senses, but an unexperienced sensation or perception, exposing the senses as dreams, and overriding their supposed certainty and totality by a new dream, or apparent certainty, contradicting the preceding. if this were not possible, then the senses, or the instantaneous judgment which comes out of their sum or the thing conviction, as we call it would be the measure of everything past, present, and to come, which we know it is not. hume, or any philosopher, is wrong in dogmatising at all, because he only speaks from his own experience; and individual experience will in no wise assist towards the discovery of real truth. in philosophy, no one has a right to lay do

rative to be false, and yet persevere in it with the best intentions in the world, for the sake of promoting so holy a cause. even where this delusion has not taken place, vanity, excited by so strong a temptation, operates on him more powerfully than on the rest of mankind in any other circumstances, and self-interest with equal force. his auditors may not have, and commonly have not, sufficient judgment to canvass his evidence. what judgment they have, they renounce by principle in these sublime and mysterious subjects. if they were ever so willing to employ it, passion 126 the rosicrucians. and a heated imagination disturb the regularity of its operations. their credulity increases his impudence, and his impudence overpowers their credulity. now, the reverse of all this is more nearly t

ans to remain deep down in the interior of every atom. the rosicrucian cabala teaches that the three great worlds above empyr um, ther um, and the elementary region have their copies in the three points of the body of man: that his head answers to the first; his breast, or heart, to the second; and his ventral region to the third. in the head rests the intellect, or the magnetism of the assenting judgment, which is a phenomenon; in his heart is the conscience, or the emotional faculty, or the saviour; and in the umbilical centre reside the animal faculties, or all the sensitives. nutrition is destruction in the occult sense, and dissolution is rescue in the occult sense; because the entity, or visible man, is constructed in the elements, and is as equally ashes, or condemned matter, as the

ecorded that king arthur paid st. george, whose red cross is the badge of the garter, the most particular honours; for he advanced his effigy in one of his banners, which was about two hundred years after his martyrdom, and very early for a country so remote from cappadocia to have him in reverence and esteem, in regard to the story of the countess of salisbury and her garter, we shall insert the judgment of dr. heylin, who took great pains to ascertain its foundation. this i take to be a vain and idle romance, he says, derogatory both to the founder and the order, first published by polydore virgil, a stranger to the affairs of england, and by him taken upon no better ground than fama vulgi, the tradition of the common people too trifling a foundation upon which to raise so great a buildi

JESSUP MK THE CASE FOR THE UFO

and other things. in addition it has the almost cataclysmic feature, on a small scale, of the impacts of meteoritic masses of water. but in line with our speculation regarding the dumping of hydroponic tanks, we find it convenient to link repetitive, highly localized impacts of dense masses of water with the dumpings. sometimes there is animal life in the water; sometimes not. we think that some judgment can be exercised in deciding which of these falls of water are meteoritic and which are connected with space contrivances. yet will not be, for no set up exists to xxxxxxx (crossed out by a) ed: the following has no obvious reference or necessary position. observe these phenomenal "coincidnents" some chemical gardening practiced in arks& d ships not too much, at last report. 74 in symons

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

co: harper-sanfrancisco [a division of harpercollins publishing, new york, 1995. on pages 75-76, matt gives his translation of sy chapter 1 paragraphs 1-8; on page 108 there is a compilation of sy chapter 2, paragraphs 2 and 4-6, and chapter 6, paragraph 4. helpful notes are given in the back of the book explaining the terminology of the segments translated* kaplan s works do not fare well in the judgment of academics. for example, scholem refers to kaplan s translation and commentary, the bahir (new york: samuel weiser, 1979) as worthless (origins of the kabbalah, p. 51, n. 1. kaplan s sy is, however, a favorite among haredi students as is leonard glotzer s fundamentals. 20073 15 dan cohn-sherbok s jewish mysticism: an anthology (oxford: oneworld publications, 1995: pp. 60-66) gives sligh

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

e star of marduk (gossmann 1950: 99. analogically to venus, since mercury appears both as a morning and evening star, its was sometimes thought of as having two sexes. though ninurta and nabu were greatly interchangeable in the sargonid assyrian mystics, ninurta meant first of all esavior in the battle with sin and death f, while nabu eradiant f was primarily the ewinner, who judges all people on judgment day f. influences of this concept have spread into jewish magical texts, where michael. as the earlier ninurta/nabu. occurs as ehealer f and is connected to mercury (parpola las, n.196. the cult of nabu lasted until the 2nd c ad, later he became identified with apollo. 25 figure 10. most widespread variants of mercury in cuneiform: muludu.idim.gu4.ud and mulna-bu-u2. the full name of merc

KETAB E SIYAH

lf was humbled before this church, and i struck down the eternal city in its pitiful decay. but azazel came to me and said, touch not this church of god, for as man in his foolishness hath nurtured it, so must man himself destroy it of his own decision. the statement of asmodeus attend now to me, for i am asmodeus, who train the mind in recognition and comparison, and who am daemon of science and judgment. for when satan had first touched the mind of man, he called in hell a council and said, the moment is a solemn one, for we have chosen to pass to man our knowledge. many skills shall we all teach him, each in his own fashion, but in three arts must he be well schooled, for the ways of his future lie within their synthesis. thus it is that i call first upon asmodeus to guide man in percep

e in concert what he could not alone, and he created his languages and brought into being the first nations of earth. but with structure came tyranny and ruthlessness, and i saw that what skills i might teach would be as a two-edged blade, having power both for and against man. and i was beset by confusion and doubt, and so sought again the counsel of satan. am i, who am myself the true daemon of judgment, not to indulge in my own art? i said. may man not know but thereference of system and order and not their abuse? but satan answered, would asmodeus then lighten for man the challenge before him and so lessen the strength of will that he must attain to conquer uriel? i would not, for then would we yield to our own pleasure, and man should become the plaything of hell as well as of heaven

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

be directly opposite to the conclusions we will draw in other situations. by the same token, we cannot assess other worlds or their laws, or judge them based on our own current criteria the criteria of our world. we do not possess supernatural intelligence or perception, and we err constantly even within the boundaries of our own world. thus, we cannot draw conclusions about the unknown and pass judgment on it. only those of us who possess the requisite supernatural qualities can make correct judgments concerning what exists above and beyond the natural. those who possess both supernatural qualities and our own qualities can more closely describe the supernatural to us. such a person is known as a kabbalist a person of our world, created with the same qualities as each of us, but also end

LAITMAN M THE KABBALAH EXPERIENCE

nomena. within reason- means that a person examines and accepts only that which is suitable for one s conception of reality. it is an inner faith, a state where a person relies on reason, senses and everything available from the inner nature. above reason- means that a person examines data, sees that it opposes one s perception of reality, but accepts it anyway, even if it is against one s better judgment and understanding. why? because this reason stems from the upper one, whom one trusts more than self. all our modes of operation are narrowed down to faith above reason. the higher the degree, the more one gives. we cannot understand it; we cannot see how we can attain such a high degree, put in the effort, and find the energy to nourish that toil. however, it is possible with faith above

boss at work, pain, loss, love etc) that makes us agree with another, but because we must work together for the same goal in order to attain it, we will make a thousand tests for the sake of unification to discover which of us is right. but after that, regardless of the consequence, we will agree with our friends. that decision is called faith above reason, because we accept it against our better judgment. why would we do this? because the goal necessitates it. the facts support our opinion, and we accept our friend s opinion against our common sense and because of our common goal. t h e k a b b a l a h e x p e r i e n c e 198 at t a i n i n g a h i g h e r s p i r i t ua l d e g r e e q: how can i attain a higher spiritual degree? a: how do we rise from degree x, to degree x+1? in our wor

LAITMAN M THE PATH OF KABBALAH

en lower down than that, i.e. even before that discovery. they exist in a place (desire) called our world, unconscious of their own desires, and do not feel their unconsciousness. humanity as a whole is in the degree of our world, or unconsciousness. from this degree begins the evolution of the desire to receive. the evolution is a natural process, pushing everyone through the harsh force of din (judgment) toward correction. man s entire history is a generation-by-generation evolution of the will to receive, promoted by three factors: envy, desire, and the pursuit of glory. the reason for all the suffering in the world is the will to receive; therefore, suffering will bring man and the whole of mankind to the decision to leave it. those whose will to receive has evolved enough will receive

by doing so, one extinguishes all the barriers and misery, and steps into the realm of the upper light. all the phenomena and the events we now perceive as negative, the anguish we experience, happen only because of the absence of the light of the creator around us. therefore, if we reach a higher spiritual degree, we will naturally be able to feel and receive the upper light, and thus avoid the judgment of the creator. the sukkah (the sukkot hut) stands for the zone, or vessel of the soul, its structure and attributes. we must create that spiritual system called sukkah within us. this system will reflect our interrelations with the light that surrounds us. the soul cannot receive the upper light until it is corrected, and it therefore remains outside the soul in the form of surrounding l

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

16. the masonic square was well-known, and was called neka. it is to be found in many temples, and also appears in the great pyramid. it is said that it was used for squaring stones, and also symbolically for squaring conduct, which once more resembles the modern interpretation. to build on the square was to build for ever, according to the teachings of ancient egypt; and in the egyptian hall of judgment osiris is seen seated on the square while judging the dead (see plate ii b) 17. 18. thus the square came to symbolize the foundation of eternal law(*churchward, the arcana of freemasonry, p. 59) 19. the egyptians used the rough and the smooth ashlars with much the same meaning that masons attach to them today(*ibid, p. 60) a wand surmounted by a dove is represented, not only in ancient eg

symbolized. 47. not only were solemn sacrifices offered to the gods upon these barges at altars wonderfully adorned with flowers and precious embroideries, sometimes built up by stages to a hundred feet or more in the air; but living pictures or scenes were also enacted upon them, having a symbolical meaning connected with the festival which was being celebrated. in such ways was represented the judgment of the dead, with the weighing of the heart by anubis against the feather of maat, the characters of anubis and thoth being played by priests who wore the appropriate masks. i remember also a very gruesome performance of the dismemberment of osiris, in which his body was cut into pieces and then put together again- not the body of a real person, of course, but none the less very realistic

plement of green jade inlaid with gold. with it the h.o.a.t.f. also has a cloak which was used by rameses when acting as master of his lodge; i do 254. plate viii 255. 256. not know its material, but it somewhat resembles the feathered cloaks which used to be worn in hawaii. 257. the square of the i.m. is equally an instrument of government, as is indicated in its use as the seat of osiris in the judgment hall, mentioned in chapter i(*plate ii (b) from it osiris governs or judges the souls of men who are brought before him, and decides as to whether they are sufficiently perfect to pass onward. from this we have our modern idea of acting on the square; that is to say, with perfect justice to our neighbour. 258. the figure is in this case the working mason fs square, an angle of ninety degr

in use among the egyptians. 266. figure 10 267. 268. for the demonstration of the proposition in general, that in a right-angled triangle the sum of the squares on the two shorter sides is equal to the square on the hypotenuse, the modern world is indebted to pythagoras. it is interesting that as the i. p. m. stands in the lodge as a watcher to see that all is in order, and test everything by his judgment, so does an architect test the rectangularity of a structure by the triangle of ratio 3: 4: 5. it is he who also declares that ghis light is ever in our midst h, pronouncing his final authority upon the presence of the divine, and opening the v.s.l. 269. the w.s.w. fs jewel is the level, an emblem of the equality and harmony which he must endeavour to preserve among the brn. in the lodge;

, this is also a symbol of the second member of the trinity, the universal christ-principle, the life-force in evolution. the two ideas, are not, however, inconsistent, for in christ all men are brothers, since all lives are part of the one great life in which we have our being. the most perfect equality should exist in the lodge, just as in the sight of god, who treats all equally, with the same judgment and according to the same laws. an additional interpretation of this symbol is that it indicates that only those buildings which are erected on a good level can stand firm and strong. 270. the w.j.w. has the plumb-rule as his jewel. it is taken as an emblem of the rectitude which should mark the conduct of the brn. during the time of refreshment, when they are outside the lodge. such cond

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

esign for every part of the framework of the world was made(*sir e. a. wallis budge, the papyrus of ani, p. 170) 74. the brothers of horus 75. among the other deities who were especially connected with the mysteries, who still play a most important part in the inner working of our masonic ceremonies to-day, are to be found the four children or brothers of horus, who are depicted in the well-known judgment scene as standing on a lotus before the throne of osiris. these represent the gods of the four quarters, or of the cardinal points, who support the canopy of heaven at its four corners. the god of the north was hapi, who bore the head of an ape; the god of the east was tuamutef, who bore the head of a jackal; amset or kestha ruled the south, and had the head of a man; while the west was g

t upon the descent of the logos into matter; the search of isis and the finding of the various portions of the body; their reunion and the final raising of osiris by the third of three successive attempts to triumphant immortality and eternal resurrection. 150. it was at this stage also that the function of osiris as the judge of the dead was studied; and the vignette in the papyrus of ani of the judgment of osiris and the weighing of the heart of ani against the feather of truth represents the judgment of the soul by the lords of karma. if the soul was utterly pure it was allowed to pass onwards into immortality; if it was not true of voice it was delivered over to the monster amemit, the devourer, and was swallowed up again in the cycle of generation, to be reborn on earth in another bod

he sanctification of sunday and of the 25th of december; the insistence on moral conduct, the emphasis placed upon abstinence and self-control; the doctrine of heaven and hell, of primitive revelation, of the mediation of the logos emanating from the divine, the atoning sacrifice, the constant warfare between good and evil and the final triumph of the former, the immortality of the soul, the last judgment, the resurrection of the flesh and the fiery destruction of the universe- these are some of the resemblances at their root lay a common eastern origin rather than any borrowing(*ency. brit (11th edn, art. mithras) 426. the great powers behind evolution appear at one time to have thought seriously of making mithraism the religion of the fifth sub-race instead of the maimed christianity whi

of the past which is probably felt by every new generation, and which now and then, favoured by special conditions, succeeds in realizing its ideals. the ideals in this case were joy and liberty and personality, liberation from mediaeval asceticism, mediaeval priestcraft, mediaeval dogma; liberation from the anathema that had rested on the natural rights of man- on freedom of thought and on moral judgment; liberation from traditional law and self-constituted authority, and the restoration to the individual of intellectual and moral self-rule(*cotterill. history of art, vol. i, p. 390) 556. one of the factors which helped to bring about this great revival of learning was the overthrow of the eastern empire by the muhammadans, the capture of constantinople and the conquest of greece, driving

nies or words, than those us d in general amongst us; such forms were deliver d to him, and those he has retain d(*ibid, p. 249) 600. this testimony is significant, for a mason ninety years old in 1757 would have been fifty years of age in 1717, so that if he was initiated in his youth, our ceremonies must date at least from the last half of the seventeenth century. it will be remembered that the judgment of r. f. gould is precise upon this matter: 601. if we once get beyond or behind the year 1717, i.e, into the domain of ancient masonry, and again look back, the vista is perfectly illimitable, without a speck or shadow to break the continuity of view which is presented to us(*r. f. gould. a. q. c. xvi, 30) 602. the decay of the operative lodges, noted earlier in this chapter, had a disas

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

ved in the mold of angra mainyu as god s enemy. this portrait of an evil divinity locked in a cosmic war against god was later bequeathed to christianity. early christianity arose as a jewish sect during the apocalyptic period. the first christians strongly believed in the imminent second coming of christ (within their lifetimes, which would be accompanied by the resurrection of the dead, a final judgment, the defeat of satan, and the end of this world. with these apocalyptic additions, the christian devil remained essentially unchanged for centuries. these understandings were, however, gradually amplified by an emergent folklore about satan and his minions. this diabolical folklore eventually came to be regarded with the utmost seriousness by the church, so that, by the late medieval peri

he localities of life after death are: limbus patrum, where the good went who died before christ; limbus infantum, where are allocated the children who died unbaptized; purgatory, the place where all sinners stay until they are purified or redeemed by the church, or until the last day; hell, or gehenna, where the wicked are condemned; and finally heaven, where the good are admitted. at the day of judgment, all the souls will reassume their bodies. the intermediate states will then be destroyed and, when the last sentence is pronounced, the condemned will depart for hell and the good will go to heaven forever, while the souls in purgatory may be redeemed and transferred to heaven through the prayers of the living for them, and the transfer of good works to their account. aquinas accepted th

be, which are not; for, out of envy, they would wish others to be damned, who are saved. consequently sorrow must be said to exist in them, and especially because it is of the very notion of punishment that it be repugnant to the will.moreover, they are deprived of happiness, which they desire naturally. while condemned to hell, thomas asserted that demons would float in the air until the day of judgment in the form of incubi (male demons) and succubi (female demons. like other medieval thinkers, aquinas believed that demons could seduce human beings, particularly in the dream state. he further speculated that should a succubi conceive after having intercourse with a man, the result would be a giant, like the nephilim mentioned in genesis 6:4. aquinas also perceived dark forces at work be

ceeding from natural causes or divine revelation and dreams proceeding from demons: but if divination of this kind arises from a revelation by demons with whom there is an agreement either openly because they have been invoked to this end, or implicitly because a divination of this kind is extended beyond what it can possibly reach, the divination will be unlawful and superstitious. this negative judgment derives ultimately from deuteronomy 18:10, mistranslated by jerome to say, let there not be found among you him who observes dreams. see also demons; incubi and succubi; nightmares for further reading: alger,william rounseville. the destiny of the soul. a critical history of the doctrine of a future life. new york: greenwood press, 1968. edward, paul, ed. the encyclopedia of philosophy. n

atanism and other left-hand path religions in internet-related media. jashan a al is of the opinion that organizational satanism is a contradiction in terms. this is one reason that she does not expand ascendancy into a community despite receiving queries from individuals about joining ascendancy. for further reading: ascendancy: http//www.jashan.net asmodeus asmodeus means creature (or being) of judgment. he was originally a persian demon, but was later adopted into jewish lore where he was known as a raging fiend, per the book of tobit. it is in this same book that the story is told about how asmodeus had killed the seven previous bridegrooms of sarah, and then planned to strike once more against the eighth a young man name tobias. but this time asmodeus was not successful as the archang

LIBER LXI

d.a, and in accordance with the instructions received, an order was founded which worked in a semi-secret manner. 9. after some time s.d.a. died: further requests for help were met with a prompt refusal from the colleagues of s.d.a. it was written by one of them that s.d.a.'s scheme had always been regarded with disapproval. but since the absolute rule of the adepts is never to interfere with the judgment of any other person whomsoeverhow much more, then, one of themselves, and that one most highly revered!they had refrained from active opposition. the adept who wrote this added that the order had already quite enough knowledge to enable it or its members to formulate a magical link with the adepts. 10. shortly after this, one called s.r.m.d. announced that he had formulated such a link, a

LIBER ALEPH

with our holy experience in the way of truth. and it is this, that since that which can be thought is not true, every statement is in some sense false. even on the sea of pure reason, we may say that every statement is in some sense disputable, therefore in every case, even the simplest, the child should be taught not only the thesis, but also its opposite, leaving the decision to the child.s own judgment and good sense, fortified by experience. and this practice will develop its power of thought, and its confidence in itself, and its interest in all knowledge. but most of all beware against any attempt to bias its mind on any point that lieth without the square of ascertained and undisputed fact. remember also, even when thou art most sure, that so were they sure who gave instruction to t

o little avail that even the whole powers of choronzon can disperse me? nay, o my son, here is courage of ignorance and discretion of knowledge, and by no less virtue will i win through unto mine end. as it is written: with courage conquering fear will i approach thee. aumgn. w the book of wisdom or folly 103 gy de aliquibus modis oraculi petendi (of some modes of seeking an oracle) y son, in all judgment and decision is great delicacy, but most in these matters of the will. for thou art advocate as well as judge, and unless thou have well organized thy mind thou art bondslave of prejudice. for this cause it is adjuvant to thy wisdom to call witnesses that are not of thine own nature, and to ask oracles whose interpretation is bound by fixed rule. this is the use of the book tarot, of the

eareth noble or base to the imperfect mind, according to its consonance and harmony with the will that governeth the mind. thus if it be thy will to delight in rythm and .conomy of words, the advertise-ment of a commodity may offend thee; but if thou art in need of that merchandise, thou wilt rejoice herein. praise then or blame aught, as seemeth good unto thee; but with this reflection, that thy judgment is relative ro thine own condition, and not absolute. this also is a point of tolerance, whereby thy shalt avoid indeed those things that are hateful or noxious to thee, unless thou canst (in our mode) win them by love, by withdrawing thine attention from them; but thou shalt not destroy them, for that they are without doubt the desire of another. m liber aleph vel cxi 146 eo de virtute t

is literis (in defence of his epistle) ow then, sayest thou, concerning this my counsel unto thee? i say sooth, it is of my will to bring up this my wisdom from its silence into my conscious mind, that i may the more easily reflect thereon. thou art but a pretext for my action, and a focus for my light. nevertheless heed these my words, for they shall profit thee, thou being of age responsible in judgment, and free in the law of thelema. thus thou mayst read or no, concur or no, as thou wilt. have i not tutored thee in the way of the balance, or of antithesis, shewing thee the art of contradiction, whereby thou dost accept no word save as the victor in thy mind over its opposites, nay more, as the child transcendental of a marriage of opposites. this book then shall serve thee but as a foo

of contradiction, whereby thou dost accept no word save as the victor in thy mind over its opposites, nay more, as the child transcendental of a marriage of opposites. this book then shall serve thee but as a food for thy meditation, as wine to excite thy mind to love and war. it shall be unto thee as a chariot to carry thee whither thou wilt; for i have seen in thee independence and sobriety of judgment, with that faculty (most rare, most noble) to examine freely, neither obsequious nor rebellious to authority. h liber aleph vel cxi 150 es laus legis thelema (praise of the law of thelema) his property of thy mind, my son, is verily of sublime virtue; for the vulgar are befogged, and their judgment made null, by their emotional reaction. they are swayed by the eloquence of a numscull, or

LIBER AZAZEL

s urine. the reward is mindfulness. 17. the third gate is despair. the word of passage is shomudranaj. the offering is tears. the reward is knowledge. 18. the fourth gate is madness. the word of passage is qolzarjikhza. the offering is sweat. the reward is precognition. 19. the final gate is fury. the word of passage is tetrukhenfsekh. the offerings are semen and vaginal fluid. the reward is true judgment. 20. these are dark secrets which have remained hidden for centuries. 21. when the time comes for your will to be fully manifested upon this earth once more, these gates will again become unlocked for your elect, and your mighty name will be upon the chosen as a crown of glory. 22. hail azazel, lord of the majesty of the earth. 23. hail thee, divine sovereign of the pure will. 24. hail an

f my full unveiling is fast approaching, a time when the winds and seas shall be aflame with my glory. 18. the dawn of a new age; the time of my glory and my chosen. 19. then all falsehoods shall be shattered, all the lies of men and their prophets and messiahs will be made clear. my fury and wrath shall be upon the earth, and my chosen will be feared and respected. 20. they will possess the true judgment of the fifth gate, and the fires of my majesty will transform the entirety of this realm. 21. lo, i am coming. prepare the ways unto me; make ready my throne upon this, my earth. i am satan! i am the god of this world and all that it contains. prepare for the doom and the splendor, prepare for my furious blaurliber b vel magi svb figvra i v a a publication in class a 1 00. one is the magu

LIBER CHANOKH

imposed by god. crowley.s gloss is based on the statement in true relation (spelling modernised) that the call of the thirty aires summons the .91 princes and spiritual governers, unto whom the earth is delivered as a portion. they bring in and depose kings and all the governments upon the earth, and vary the nature of things with the variation of every moment; unto whom the providence of eternal judgment is already opened. these are generally governed by the 12 angels of the 12 tribes, which are also governed by the 7 who stand before the presence of god (tfr p.139-140; working of 21st may 1584. a passage in latin immediately following appears to indicate that it is the angels of the 12 tribes who are the governers of the 91 parts, some having many, some fewer, under their rule(.per tota

LIBER CLXV A MASTER OF THE TEMPLE

become a master of the temple. that experience must be followed by that of the 13th thyr, in which, the master, wholly casting aside all ideas of personal attainment, busies himself exclusively with the care of others. the year 1913 was an important one for frater v.i.o. in many ways. for one thing, it was during this period that he was forced to stand alone, and to rely upon himself and his own judgment of what was the right course of action for the liber clxv 157 governance of his life and the solution of his family difficulties as well as his occult problems. hitherto, as before remarked, he had been under the guidance of one upon whom he had looked as his neophyte, and in whom he had placed the utmost confidence. he now found himself in one of the most trying situations that had up to

LIBER DCCCLX JOHN ST

l. if i leave my tent or hut by a door facing, say, south-west, throughout that whole day, over all kinds of ground, through any imaginable jungle, in all kinds of weather, fog, blizzard, blight, by night or day, i know within 5 (usually within 2) the direction in which i faced when i left that tent or hut. and if i happen to have observed its compass bearing, of course i can deduce north by mere judgment of angle, at which i am very accurate. further, i keep a mental record, quite unconsciously, of the time occupied on a march; so that i can always tell the time within five minutes or so without consulting my watch. john st. john 53 further, i have another automatic recorder which maps out distance plus direction. suppose i were to start from scott fs and walk (or drive; it.s all the same

LIBER LXXVIII

ty, happiness, pleasure, success. but with very bad dignity it means luxury, dissipation. 4. war, conquest, victory, strife, ambition. 5. divine wisdom, manifestation, explanation, teaching, occult force voluntarily invoked. 6. inspiration (passive, mediumistic, motive power, action. 7. triumph, victory, health (sometimes unstable. 8. eternal justice. strength and force, but arrested as in act of judgment. may mean law, trial, etc. 9. wisdom from on high. active divine inspiration. sometimes gunexpected current. h 10. good fortune, happiness (within bounds. intoxication of success. 11. courage, strength, fortitude, power passing on to action. obstinacy. 12. enforced sacrifice, punishment, loss, fatal and not voluntary, suffering. 13. time, age, transformation, change involuntary (as oppose

l force, material temptation, obsession. 16. ambition, fighting, war, courage, or destruction, danger, fall, ruin. 17. hope, faith, unexpected help. or dreaminess, deceived hope, etc. 18. dissatisfaction, voluntary change. error, lying, falsity, deception. this card is very sensitive to dignity. 19. glory, gain, riches. with very evil cards it means arrogance, display, vanity. 20. final decision, judgment, sentence, determination of a matter without appeal, on its plane. 21. the matter itself. synthesis, world, kingdom. usually denotes actual subject of question, and therefore depends entirely on accompanying cards [this table is very unsatisfactory. each card must be most carefully meditated, taking all its correspondences, and a clear idea formed] princes and queens shew almost always ac

cted by either. a description of the cards of the taro 53 a method of divination by the tarot [this method is that given to students of the grade adept adeptus minor* in the r.r. et a.c. but it has been revised and improved, while certain safeguards have been introduced in order to make its abuse impossible..o.m] 1. the significator. choose a card to represent the querent, using your knowledge or judgment of his character rather than dwelling on his physical characteristics. 2. take the cards in your left hand. in the right hand hold the wand over them, and say: i invoke thee, i a o, that thou wilt send h r u, the great angel that is set over the operations of this secret wisdom, to lay his hand invisibly upon these consecrated cards of art, that thereby we may obtain true knowledge of hid

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

nature of mythic time religions of the world experience and encode time in various ways: as a linear progression, as a never-ending set of cycles, as a process of degeneration, and so forth. we are most used to a linear system, since it characterizes our judeo-christian tradition, which sees a clear progression from the creation of the world through a long present leading to a last time, a day of judgment, an end of history. similarly, our science gives us increasing detail concerning the origin of the entire universe. we live in the long aftermath of the big boom and the origin of our solar system, and we know that in due course our sun will die. in a cyclical system, however, such a linear progression repeats itself endlessly; each end is followed by a new beginning. determining the time

one in the world, when gullveig with spears they studded and in the hall of har burned her; thrice burned, thrice born, often, unseldom, though she yet lives. 22. they called her heid, where she came to [the] houses, a seeress very wise, she cast spells; she performed seid where she could, she performed seid, in a trance, she was ever the joy of an evil woman. 23. then all the powers went to the judgment seats the very holy gods, and discussed this: whether the asir should pay a fine, or all the gods should have tribute. 24. that was yet the battle of armies, the first one in the world. odin let fly and shot into the army, the shield wall of the fortress of the asir was broken, the battle-wise vanir knew how to tread the field. i am uncertain about portions of the above translation, espec

se. in skaldskaparmal snorri says that gowner of bilskirnir h is a valid thor kenning, and in fact gprince of bilskirnir h is attested in the skaldic corpus. the meaning of the name is unclear, but it seems to be either gsuddenly illuminated [by lightning] h or geverlasting. h see also thrudvangar blain in voluspa, stanza 9, apparently an alternate name for ymir: then all the powers went to their judgment seats the very holy gods, and discussed, who should form the lord of dwarfs, out of the blood of brimir and the limbs of blain. containing as it does the adjective gblue, h the name might refer to the blue sky. it is, however, also found in the thulur as a dwarf name. see also brimir bolthor(n) father or grandfather of bestla, odin fs giant mother. the form gbolthor h is found in havamal

are also clearly bound monsters, and the notion of bound forces of evil who will break free at ragnarok could be extended to nearly all the forces who will assail the gods at that time. if we are to take seriously the notion of a loan from the caucasus, it would affect nearly the entire mythology. and of course there was the analog within christian legend of the bound antichrist awaiting the last judgment. see also fenrir; garm; hel; loki; midgard serpent; ragnarok references and further reading: the early studies of the bound monster and the caucasian analogs included m. anholm, gden bundne jatte i kavkasus, h danske studier 1 (1904: 141.151; bernhard kahle, gder gefesselte riese, h archiv fur religionswissenschaft 8 (1905: 314.316; and friedrich von der deities, themes, and concepts 83 l

rimnismal, stanza 12, and snorri in gylfaginning. interpreting the verse, which says that fewest evils are at breidablik, snorri says that nothing impure is there, and he surely had in mind baldr fs ggoodness h when he said this. the name means either gwide-gleam h or gwide-view. h see also baldr brimir in voluspa, stanza 9, apparently an alternate name for ymir: then all the powers went to their judgment seats the very holy gods, and discussed, who should form the lord of dwarfs, out of the blood of brimir and the limbs of blain. containing as it does the word brim, gsurf, seaway, h the name might allude to the making of the sea from ymir fs blood. it is also found in voluspa, stanza 37, where it appears to refer to a beer hall of the giants, although it is not wholly impossible that it r

LOGOMACHY OF ZOS

circumstantial causes of change. we form our mental conclusions via language and posit exact logic as considered evidence from insecure and ambiguous ideographs, further involved by legerdemain grammar and propositions become presumptuous. better by far are definitions by symbolism and analogy, for at least they show subjective relationships between particular states and objective facts. acts of judgment, however arrived at, are also involved in the apprehension of those relationships which are called( 2 o. re-remembered associations. also, meaning is involved with concurrent thinking from unknown presuppositions or inherencies. abandoned, undigested and forgotten impressions and ideas desire their evolutionary fulfilment and become substitute figures of their meanings. most abstract thin

nd to inherit. we emerge from one thing into another leaving a crypto-psychism of our knowledge which, ghost-like, lives on, adumbrating our fatalities whereby our past constantly reenters us. what we reactivate is determined by our belief, will, desire, and action. were i a vampire what somnambulists would i awaken! when the great fatigue overtakes me, and life and myself tire of the poor media, judgment after death will be my least worry. our good and evil live on; expiation will come with re-birth. how much i spawn. as wind-blown, how little fertile. when people tell me they have experienced everything c i gas p! what they really mean is this: these are the things they have known. usually of poverty-stricken unities and frustrations. from childhood until death we seek and enjoy a substi

MACNULTY W KIRK KABBALAH AND FREEMASONRY

level of the senior warden in the triad of the soul, and the square of the master in the triad of the spirit. i have included the master here because he is introduced as a step in the staircase; at this point, however, we will give our attention to the senior warden and the middle chamber which i have equated with the human soul. kabbalistically, the soul, bounded by of the truth of tiferet, the judgment, discipline and constraint of gevurah, and the mercy, expansiveness and generosity of hesed, is the seat of morality. consider the working tools of the fellow craft (in dark blue).67 unlike the tools of the previous degree, which were tools of action, these are tools of testing. each tool tests against an absolute criterion; two of these criteria are opposite to each other; the third defi

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

in contradistinction to the lower kingdoms whose governing monadic powers are in a semi-dormant state. though a product of the leibnitzian-wolfian school, immanuel kant, like locke, dedicated himself to investigation of the powers and limits of human understanding. the result was his critical philosophy, embracing the critique of pure reason, the critique of practical reason, and the critique of judgment. dr. w. j. durant sums up kant's philosophy in the concise statement that he rescued mind from matter. the mind kant conceived to be the selector and coordinator of all perceptions, which in turn are the result of sensations grouping themselves about some external object. in the classification of sensations and ideas the mind employs certain categories: of sense, time and space; of unders

y, and causation; and the unity of apperception. being subject to mathematical laws, time and space are considered absolute and sufficient bases for exact thinking. kant's practical reason declared that while the nature of noumenon could never be comprehended by the reason, the fact of morality proves the existence of three necessary postulates: free will, immortality, and god. in the critique of judgment kant demonstrates the union of the noumenon and the phenomenon in art and biological evolution. german superintellectualism is the outgrowth of an overemphasis of kant's theory of the autocratic supremacy of the mind over sensation and thought. the philosophy of johann gottlieb fichte was a projection of kant's philosophy, wherein he attempted to unite kant's practical reason with his pur

s ideas to be the only reality. he is anti-theological in his viewpoints, does not believe in the immortality of the soul, and seeks to substitute ethics and aesthetics for religion. among other branches of italian philosophy should be mentioned sensism (sensationalism, which posits the sense perceptions as the sole channels for the reception of knowledge; criticism, or the philosophy of accurate judgment; and neo-scholasticism, which is a revival of thomism encouraged by the roman catholic church. the two outstanding schools of american philosophy are transcendentalism and pragmatism. transcendentalism, exemplified in the writings of ralph waldo emerson, emphasizes the power of the transcendental over the physical. many of emerson's writings show pronounced oriental influence, particularl

rs are of the opinion that the title of arch-druid was hereditary, descending from father to son, but it is more probable that the honor was conferred by ballot election. its recipient was chosen for his virtues and click to enlarge the arch-druid in his ceremonial robes. from wellcome's ancient cymric medicine. the most striking adornment of the arch-druid was the iodhan moran, or breastplate of judgment, which possessed the mysterious power of strangling any who made an untrue statement while wearing it. godfrey higgins states that this breastplate was put on the necks of witnesses to test the veracity of their evidence. the druidic tiara, or anguinum, its front embossed with a number of points to represent the sun's rays, indicated that the priest was a personification of the rising sun

; the sanctification of sunday and of the 25th of december; the insistence on moral conduct, the emphasis placed on abstinence and selfcontrol; the doctrine of heaven and hell, of primitive revelation, of the mediation of the logos emanating from the divine, the atoning sacrifice, the constant warfare between good and evil and the final triumph of the former, the immortality of the soul, the last judgment, the resurrection of the flesh and the fiery destruction of the universe-[these] are some of the resemblances which, whether real or only apparent, enabled mithraism to prolong its resistance to christianity" the rites of mithras were performed in caves. porphyry, in his cave of the nymphs, states that zarathustra (zoroaster) was the first to consecrate a cave to the worship of god, becau

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

cies, powers, and virtues of the air. by these, then, and by all the other names of god almighty, holy, living, and true, we powerfully command ye, ye who by your own sin have been cast down from the empyreal heaven, and from before his throne; by him who hath cast ye down unto the most profound of the abysses of hell, we command ye boldly and resolutely; and by that terrible day of the sovereign judgment of god, on which all the dry bones in the earth will arise to hear and listen unto the word of god with their body, and will present themselves before the face of god almighty; and by that last fire which shall consume all things; by the (crystal) sea which is known unto us, which is before the face of god: by the indicible and ineffable virtue, force, and power of the creator himself, by

easures of the sovereign and highest wisdom, by his hand, and by his marvellous power; i conjure, force, and exorcise ye that ye come without delay to perform in our presence that which we shall command ye. i conjure ye anew by that most holy name which the whole universe fears, respects, and reveres, which is written by these letters and characters, iod, he, vau, he; and by the last and terrible judgment; by the seat of baldachia; and by this holy name, yiai, which moses invoked, and there followed that great judgment of god, when dathan and abiram were swallowed up in the centre of the earth. otherwise, if ye contravene and resist us by your disobedience unto the virtue and power of this name yiai, we curse ye even unto the depth of the great abyss, into the which we shall cast, hurl, an

and found deserving to lead the army of israel into the promised land; and by the name anabona, by which god formed man and the whole universe; and by the name arpheton, and in the name arpheton, by which the angels who are destined to that end will summon the universe, in visible body and form, and will assemble (all people) together by the sound of the trumpet at that terrible and awful day of judgment, when the memory of the wicked and ungodly shall perish; and by the name adonai, by which god will judge all human flesh, at whose voice all men, both good and evil, will rise again, and all men and angels will assemble in the air before the lord, who will judge and condemn the wicked; and by the name oneipheton, by which god will summon the dead, and raise them up again unto life; and by

d with one another; and by the name anael, and in the name anael, by which god will cast down the mountains and fill up the valleys, so that the surface of the earth shall be level in all parts; and by the name zedereza, and in the name zedereza, by which god will cause the sun and moon to be darkened. and the stars of heaven to fall; and by the name sepheriel, by which god will come to universal judgment, like a prince newly crowned entering in triumph into his capital city, girded with a zone of gold, and preceded by angels, and at his aspect all climes and parts of the universe shall be troubled and astonished, and a fire shall go forth before him, and flames and storm shall surround him; and by the name tau, by which god brought the deluge, and the waters prevailed above the mountains

the holy names, iah, iah, iah, adonai tzabaoth; and by all the names of god, the living, and the true, i reiterate the conjuration, and i conjure ye afresh ye evil and rebellious spirits, abiding in the abysses of darkness. book one page 33 i conjure, i address, and i exorcise ye, that ye may approach unto and come before the throne of god, the living and the true, and before the tribunal of the judgment of his majesty, and before the holy angels of god to hear the sentence of your condemnation. come ye then by the name and in the name of shaddai which is that of god almighty, strong, powerful, admirable, exalted, pure, clean, glorified, virtuous, great, just, terrible, and holy; and by the name and in the name of el, iah, iah, iah, who hath formed and created the world by the breath of h

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

espond to the faculty of comparing and of choosing. they have for adversaries the golab or incindiaries, genii of wrath and sedition, whose chief is asmodeus, whom they also call samael the black. the sixth number is six. the sixth sephira is tiphereth the supreme beauty. the spirits of tiphereth are the malachim, or the kings. their empire is that of the universal harmony. they correspond to the judgment. they have for adversaries the tagaririm, or disputers, whose chief is belphegor. the seventh number is seven. the seventh sephira is netzach, or victory. the spirits of netzach are the elohim or the gods, that is to say the representatives of god. their empire is that of progress and of life; they correspond to the sensorium or to sensibility. they have for adversaries the harab-serapel

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

say, with solomon: the spirit cimieries teaches logic, what i mean is: those portions of my brain which subserve the logical faculty way be stimulated and developed by following out the processes called the invocation of cimieries. and this is a purely materialistic rational statement; it is independent of any objective hierarchy at all. philosophy has nothing to say; and science can only suspend judgment, pending a proper and methodical investigation of the facts alleged. unfortunately, we cannot stop there. solomon promises us that we can (1) obtain information (2) destroy our enemies (3) understand the voices of nature (4) obtain treasure (5) heal diseases, etc. i have taken these five powers at random; considerations of space forbid me to explain all (1) brings up facts from sub-consci

he name of the supreme and everlasting lord god who created both thee and me and all the world in six days, and what is contained therein, eie, saraye, and by the power of this name primeumaton which commandeth the whole host of heaven, curse thee, and deprive thee of thine office, joy, and place, and bind thee in the depths of the bottomless pit or abyss, there to remain unto the day of the last judgment. and i will bind thee in the eternal fire, and into the lake of flame and of brimstone, unless thou comest quickly and appearest here before this circle to do my will. therefore, come thou! in and by the holy names adonai, zabaoth, adonai, amioran. come thou! for it is adonai who commandest thee. if thou hast come thus far, and yet he appeareth not, thou mayest be sure that he is sent unt

the power and dignity of the omnipresent and immortal lord god of hosts iehovah tetragrammaton, the only creator of heaven, and earth, and hell, and all that is therein, who is the marvellous disposer of all things both visible and invisible, curse thee, and deprive thee of all thine office, joy, and place; and i do bind thee in the depths of the bottomless abyss there to remain until the day of judgment, i say into the lake of fire and brimstone which is prepared for all rebellious, disobedient, obstinate, and pernicious spirits. let all the company of heaven curse thee! let the sun, moon, and all the stars curse thee! let the light and all the hosts of heaven curse thee into the fire unquenchable, and into the torments unspeakable. and as thy name and seal contained in this box chained

MEANING OF MASONRY

order of the holy royal arch of jerusalem and the personal attainment of the blessed and perfected condition which that title implies" i was glad when they said unto me, let us go up into the house of the lord; our feet shall stand within thy gates, o jerusalem. jerusalem is builded as a city that is compact together; thither the tribes go up, the tribes of the lord. for there are set thrones of judgment, the thrones of the house of david. pray for the peace of jerusalem! they shall prosper that love it. peace is within her wills and plenteousness within her palaces. for my brethren and companions' sake i will say, peace be within thee (psalm cxxii) in those few lines is sketched all that is implied in the symbolic spectacle that greets the eyes of the royal arch mason at the supreme mome

forth--most prominently as the main pillars of the greek system, the greeks had yet to learn of a third and middle pillar that synthesized and comprised them both--that of the strength of the supreme virtue of love, when towards the object of all desire it pours from a pure and perfect heart. the greek's quest of wisdom was something much more than a mere desire for larger information and maturer judgment about one's place in the universe. merely to know certain facts about the hidden side of life profits nothing unless the knowledge is allowed to influence and adapt our method of living to the truths disclosed. then the knowledge becomes transmuted into wisdom; one becomes the truth one sees; and a man's life becomes truth made substantial and dynamic. but to bring this about one must fir

MICHAEL FORD WITCHMOON

oys individual power, based on their will alone. once they accepted, herren, with the lips of the dead, kissed each forehead of the two and sealed it by cutting a small sigil in the form of a crescent moon on their thighs. herren then gave each boy a wolfskin belt and an ointment. he then gave to them the verbal ritual of lycanthropic power, the strength and success of which depended on their own judgment and will. he told each boy to grow their left thumbnail long and in the night of full moon to begin invoking the power of the wolf spirit. the lord of the forest (5) then disappeared never to be heard from again. the two teenagers embarked upon a great killing spree, eventually being caught and executed for their murderous acts. peter stubb was also a known lycanthrope who lived in german

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

pit. it is their intention to break their chains andchange galactic address as soon as the technology exists to make this possible (onewould do well to notice how many movies and how much art and corporate designsembody the theme of release from some form of captivity. god spared not the angels that sinned, but cast them down to hell, and delivered them intochains of darkness, to be reserved unto judgment (epistle of peter) the descendants of the atlanteans were giving themselves a pat on the back during therenaissance. they were satisfied that they had taken control of the planet economi-cally and were making good progress toward reconstructing the science and technol-ogy they once enjoyed. in fact, as writers such as william bramley have pointed out,they even had the ability to build cra

around them and successfully deduces its source, phrases like our hiddenmasters are evil become vogue. actually, this tells us next to nothing for we have lit-tle concept of what evil really is, or how it operates, in the context we are addressing.evil is, to us, the bad things which happen to good people. if such is caused by malignpersonages, then they must be resisted, they must be brought to judgment. all ourenergies must be spent finding rectification of the wrongs they perpetrate.this is generally what post-diluvian human beings have been thinking and doing.when we see the positive results of our commitment, we are excessively jubilant andour conviction is reinforced. when our efforts suffer setbacks, we become fatalisticand look to our own ranks resolving to do better next time. th

MICHAEL WYNN THE SOUL TRAVELERS

innom. hades, also called sheol, is considered the land of the dead where all people, both righteous and unrighteous, go when they die. whereas hell is a place specifically for unrighteous entities to experience torment and imprisonment. and unlike popular conception, neither is said to be currently burning and aflame. in the bible for instance, it is stated that only after all beings are judged (judgment day, both hell and hades will then be cast in to a lake of fire (revelation 20:14, and all those unsaved will undergo a second death and remain forever tormented in the lake of fire. currently, however, members of the occult (and the bible as well) speak of both places as being timeless, limitless, cold, dark, and chaotic. dreamscape [2.3] occultists tend to get a kick out of the way the

MOODY RAYMOND A LIFE AFTER LIFE

onscious one and in the meantime forgets the truths it knew while in its previous out-of-body state. death, by implication, is an awakening and remembering. plato remarks that the soul that has been separated from the body upon death can think and reason even more clearly than before, and that it can recognize things in their true nature far more readily. furthermore, soon after death it faces a "judgment" in which a divine being displays before the soul all the things-=both good and bad-which it has done in its life and makes the soul face them. in book x of the republic perhaps the most striking similarity of all occurs. there plato recounts the myth of er, a greek soldier. er went away to a battle in which many greeks were killed, and when his countrymen went to collect the bodies of th

urs in various forms in the writings of thinkers as diverse as st. thomas aquinas, locke, and kant. a suicide, in kant's view, is acting in opposition to the purposes of god and arrives on the other side viewed as a rebel against his-creator. aquinas argues that life is a gift from god and that it is god's prerogative, not man's, to take it back. in discussing this, however, i do not pass a moral judgment against suicide. i only report what others who have been through this experience have told me. i am now in the process of preparing a second book on near-death experiences, in which this topic, along with others, will be dealt with at greater length. do you have any cross-cultural cases? no, i don't. in fact, one of the many reasons i say that my study is not "scientific" is that the grou

MORALS AND DOGMA

hought and truth. the ancient and accepted scottish rite uses the word "dogma" in its true sense, of _doctrine, or _teaching; and is not _dogmatic_ in the odious sense of that term. every one is entirely free to reject and dissent from whatsoever herein may seem to him to be untrue or unsound. it is only required of him that he shall weigh what is taught, and give it fair hearing and unprejudiced judgment. of course, the ancient theosophic and philosophic speculations are not embodied as part of the _doctrines_ of the rite; but because it is of interest and profit to know what the ancient intellect thought upon these subjects, and because nothing so conclusively proves the radical difference between our human and the animal nature, as the capacity of the human mind to entertain such specul

n word only, but in intellectual act lies the fascination. it is the homage to the invisible. this power, knotted with love, is the golden chain let down into the well of truth, or the invisible chain that binds the ranks of mankind together. influence of man over man is a law of nature, whether it be by a great estate in land or in intellect. it may mean slavery, a deference to the eminent human judgment. society hangs spiritually together, like the revolving spheres above. the free country, in which intellect and genius govern, will endure. where they serve, and other influences govern, the national life is short. all the nations that have tried to govern themselves by their smallest, by the incapables, or merely respectables, have come to nought. constitutions and laws, without genius a

ish blacksmith, smiting down an insolent official, led to a rebellion which came near being a revolution. the word well spoken, the deed fitly done, even by the feeblest or humblest, cannot help but have their effect. more or less, the effect is inevitable and eternal. the echoes of the greatest deeds may die away like the echoes of a cry among the cliffs, and what has been done seem to the human judgment to have been without result. the unconsidered act of the poorest of men may fire the train that leads to the subterranean mine, and an empire be rent by the explosion. the power of a free people is often at the disposal of a single and seemingly an unimportant individual--a terrible and truthful power; for such a people feel with one heart, and therefore can lift up their myriad arms for

shed citizens before whose gates fear and terror kept watch; a tyrant of frightful aspect, pride on his forehead, fire in his eye, constantly seeking darkness and secrecy, and only emerging from his solitude to make solitude. after all, in a free government, the laws and the constitution are above the incapables, the courts correct their legislation, and posterity is the grand inquest that passes judgment on them. what is the exclusion of worth and intellect and knowledge from civil office compared with trials before jeffries, tortures in the dark caverns of the inquisition, alva-butcheries in the netherlands, the eve of saint bartholomew, and the sicilian vespers* the abb barruel in his _memoirs for the history of jacobinism, declares that masonry in france gave, as its secret, the words

should never be divorced from the actual national necessity. the science of governing men must always be practical, rather than philosophical. there is not the same amount of positive or universal truth here as in the abstract sciences; what is true in one country may be very false in another; what is untrue to-day may become true in another generation, and the truth of to-day be reversed by the judgment of to-morrow. to distinguish the casual from the enduring, to separate the unsuitable from the suitable, and to make progress even possible, are the proper ends of policy. but without actual knowledge and experience, and communion of labor, the dreams of the political doctors may be no better than those of the doctors of divinity. the reign of such a caste, with its mysteries, its myrmido

MOTTA MARCELO THE COMMENTARIES OF AL

e dwarf insane, yet crafty, of many legends in many lands,is also this same "holy ghost, or silent self of a man, or his holy guardian angel. he is almost the "unconscious" of freud, unknown unaccountable, the silent spirit, blowing "whither it listeth, but canst not tell whence it cometh or whither it goeth. it commands with absolute authority when it appears at all, despite conscious reason and judgment. aiwass is then the "minister" of this hoor-paar-kraat, that is, of the saviour of the world in the larger sense, and of mine own "silent self' in the lesser. a "minister" is one who performs a service, in this case evidently that of revealing: aiwass was the intelligible medium between the babe god the new aeon about to be born and myself. this book of the law is the voice of the god's m

ulation of the customs of a people, as euclid's propositions are the formulation of geometrical facts. but modern knavery conceived the idea of artificial law, as if one should try to square the circle by tyranny. legislators try to force the people to change their customs so that the "business men" whose greed they are bribed to serve may increase their profits. a.c. is being unduly harsh in his judgment of the motivations of lawmakers in capitalistic countries; but at the time of writing, russia had embarked on the road to revolution, and the sublime optimist had hopes of seeing a thelemic society emerge. in point office, russia was to become even more bourgeois than the bourgeoisie, which happens every time people who consider themselves inferior have an opportunity to emulate those who

aism. one finds them in all religions that associate the concept of spiritual purity with sexual abstinence. sexual abstinence is 'good 'only in the athletic sense. and some biological types experience no good effects from it. some athletes copulate more during and after an athletic event than normally, and perform just as well or better for it. this is a matter to be decided strictly by personal judgment. to establish sexual abstinence as a religious rule for all, indiscriminately, is insensate "yet there are those who have dared and achieved thereby (see liber 175. certainly: but others have achieved without it, and anyway, once you achieve, why not outgrow the old toys and go on to other things? we take judaism as an example only because the sexual morality preached in the west is essen

faith of slaves, liars and dastards. the same remarks apply roughly to buddhism "mongol: presumably the reference is to confucianism, whose metaphysical and ethical flawlessness has not saved its adherents from losing those ruder virtues which are proper to a fighting animal, and thus yielding at last a civilization coeval with history itself to the barbarous tribes of europe "din 'severity' or 'judgment' may refer to the jewish law, rather than to the faith (ad 'din) of islam. assuming this, the six religions whose flesh must be torn out cover the whole globe outside islam and christianity. it should be noted that these religions are mentioned impersonally, while christianity and islam are mentioned in the person of their founders, or alleged founders. obviously 'din' refers to mosaic la

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

olden apple with the inscription on it "for the fairest" now, as all the goddesses were extremely beautiful, each claimed the apple; but at length, the rest having relinquished their pretensions, the number of candidates was reduced to three, hera, athene, and aphrodite, who agreed to appeal to paris for a settlement of this delicate question, he being noted for the wisdom he had displayed in his judgment upon page 39 several occasions. paris was the son of priam, king of troy, who, ignorant of his noble birth, was at this time feeding his flocks on mount ida, in phrygia. hermes, as messenger of the gods, conducted the three rival beauties to the young shepherd, and with breathless anxiety they awaited his decision. each fair candidate endeavoured [40]to secure his favour by the most tempt

e his wife. dionysus, having established his worship in various parts of the world, descended to the realm of shades in search of his ill-fated mother, whom he conducted to olympus, where, under the name of thyone, she was admitted into the assembly of the immortal gods. among the most noted worshippers of dionysus was midas,[46] the wealthy king of phrygia, the same who, as already related, gave judgment against apollo. upon one occasion silenus, the preceptor and friend of dionysus, being in an intoxicated condition, strayed into the rose-gardens of this monarch, where he was found by some of the king's attendants, who bound him with roses and conducted him to the presence of their royal master. midas treated the aged satyr with the greatest consideration, and, after entertaining him hos

the transmigration of souls, it was supposed that after the shades had inhabited elysium for a thousand years they were destined to animate other bodies on [134]earth, and before leaving elysium they drank of the river lethe, in order that they might enter upon their new career without any remembrance of the past. the guilty souls, after leaving the presence of minos, were conducted to the great judgment-hall of hades, whose massive walls of solid adamant were surrounded by the river phlegethon, the waves of which rolled flames of fire, and lit up, with their lurid glare, these awful realms. in the interior sat the dread judge rhadamanthus, who declared to each comer the precise torments which awaited him in tartarus. the wretched sinners were then seized by the furies, who scourged them

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

construct a living past and, consequently, one that is as close as possible to reality and truth. setting off on my journey objectively and without any preconceived notions, i have had to surrender to the evidence showing that certain opinions expressed in what are accepted as fundamental works on freemasonry are actually lacking any basis of support. conversely, the same rectitude of thought and judgment led me to the opposite conclusion: that certain legends whose credibility had been greatly shaken among positivist minds were, in truth, based on sound arguments. this is especially the case for the templar origins of freemasonry. it should be clearly stated, though, that this does not mean i believe modern "speculative" freemasonry is a direct survival of this vanished order. for their c

om maintaining any relationship with the grand lodge of strasbourg. the organization of a grand lodge of germany failed to be realized. incorrect intelligence and complaints prompted an edict on august 16, 1731, commanding that the grand lodges must henceforth cease being considered in that capacity. in the future, there was no longer to be any distincton between them and the secondary lodges and judgment of any trade or organization disagreement was to be deferred to civil tribunals.17 we should end by noting that in germany, as in france, the initiatory traditions of the builders survived only in the compagnonnages, albeit in a form that was distorted to defend professional or class interests. 10 the corporative masonry of great br i tain it is in anglo-saxon masonry where we witness the

office, to have such art included in monuments to the faith+ recall that the beloved fra angelico of fiesole included popes, cardinals, and monks among the damned in his famous painting of the last judgement. it would be thoughtless to believe that he was displaying his total disdain for the highest authorities of the church. what he wished to express was a basic christian truth: that in christ's judgment, everyone will receive what he or she deserves, whether good or bad. the same could be said of the workers who carved stone* recall that the second council of nicea (787) decided that the composition of religious images should not be left to the artists' initiative but should originate in the principles established by the church and religious tradition "the art alone belongs to the painte

anuscript attests to masonry's enduring desire to require its members to display a character of rectitude and uprightness. it was forbidden to keep a "night crawling" apprentice, for he could not effectively perform his duly appointed tasks and would give his fellows cause to complain. no master should seek to supplant another. if a mason has a quarrel with his journeymen, he should submit to the judgment of the master or warden who rules in his stead and reconcile with his journeymen on the next feast day of the calendar. a master or journeyman who has transgressed any article should be judged before a general assembly of the lodge. if he does not acknowledge his misdeeds, he will be expelled and handed over to the sheriff or lord mayor to be imprisoned. philibert delorme, in his treatise

ONYX TABLET OF SET

les of satanism when dealing with others. applicable here is an age-old satanic aphorism "as above, so below. since individuals are naturally reluctant to recognize their own limitations- and to accept the fact that they cannot transcend them- this criterion has seemed both unfair and abusive. it has embittered many a would-be priest, and it has even caused the downfall of confirmed priests whose judgment was adversely affected by the powers and prerogatives inherent in their office. before you elect to proceed with your candidacy, you are advised to give this aspect due consideration. it may be that in spite of your most thorough efforts, ordination will be denied you- for reasons over which neither you nor the nine have the slightest influence. there are lesser honors which you may seek

r being in contact with the adept being considered for the priesthood, we may or may not see initial evidence of her/his priesthood. it follows that if we're not in contact with the new priest/ess, the exact same thing holds true. if i don't see the priesthood in a setian, for one reason or another, does that mean it isn't so? will i then grudgingly treat them as a priest/ess, against *my* better judgment? the whole idea of our best possible evaluation was captured by ipsissimus lewis when he highlighted these words in his paper. insofar as i am able to appraise matters" so, sharing our thoughts with other masters is the best solution (whatever the details or form of such a process. given this, i still want to see the final matter of a priesthood recognition (continue to) rest squarely on

priesthood recently whose confidence wavered, i think it would help. reply to neilly on iii recognitions one of your most important comments was "i do not want to see any master pinned to the wall in the future by other iv+ members demanding to know the items from the 'list' that s/he used in ascertaining that adept 'x' had become a priest/ess" the recognition of a priest is a matter of personal judgment, made by someone well qualified to so judge. once the recognition is made and final, there can be no arguing about it. yes, i am concerned that there is danger for the temple and its initiates in the premature (or erroneous) recognition of a priest. but i also have confidence in my fellow masters that the dangers will be kept minimal. the temple of set is in good hands. thank you for remi

rranted, then the recognition proceeds, and the initiate is declared priest. the priest or master who argued against same may not "like" the situation, but the recognition is fact, and the rest is up to the new priest. you then ask "if i don't see the priesthood in a setian, for one reason or another, does that mean it isn't so? will i then grudgingly treat them as a priest/ess, against my better judgment" i am confident that you will. they have been properly recognized, and in fairness deserve to be given all due respect and honor, responsibility and authority, appropriate for a new priest of set. everyone may not like them or give them immediate trust in sensitive or personal matters, they should have a chance to demonstrate what made them seem worthy to the one who recognized them. they

s the job of facilitating xeper. sometimes thatmeans we expel people, sometimes we talk people into staying, sometimeswe give them the hard challenge of making up their own mind. there are not fast and hard rules for these decisions, but i would like to discuss howwe make these decisions and some strategies that we use in implementing them. how and when to expel the overriding watchwords here are judgment and discernment. there will be a very few times you have to use expulsion. if the case is clear-cut (for example the setian calls a press conference to give the temple's views on some political matter, you need merely to send a registered letter to the setian and copies explaining the situation to the high priest, the executive director and the treasurer. but in cases where things are not

PHILIP NEIL MYTHS LEGENDS EXPLAINED

e throne. only after 80 years did re judge horus the winner, award him the kingdom, and banish seth to the desert. horus first performed the key mummification rite of opening the mouth on his father osiris. with other rites, it ensured that all the bodily functions could be restored after death through the spells contained in the book of the dead. horus as a wedjat eye hunefer the gods who sit in judgment of hunefer include utterance, perception, and the southern, northern, and western ways. souls in the balance after death, each person went before osiris in the hall of two truths. here, a man named hunefer is led by the jackalheaded god anubis. anubis checks the scales that weigh hunefer s heart against the feather of maat, which symbolizes truth. ammit a crocodile-headed monster with the

hemselves against this outcome by including in their tombs a so-called negative confession a list of sins they have not committed. to the right, ibis-headed thoth, god of writing and knowledge, sets down the result. further right, horus takes hunefer before osiris; isis and nephthys stand behind the throne. above, hunefer adores a company of gods, led by re-harakhty, who stand as witnesses to the judgment of osiris. the epic of gilgamesh 18 the epic of gilgamesh g ilgamesh was lord of uruk in mesopotamia. two-thirds divine, he was so arrogant in his glory that the gods created the warrior enkidu to be a comrade equal to him in strength. they fought each other furiously on their first encounter, then became very close companions and went together to the great forest to kill humbaba, the gre

by creating sin and evil. he defiled everything he touched, and rejoiced as he did so. my victory is perfect, he crowed. i have fouled the world with filth and darkness, and made it my stronghold. i have dried up the earth, so that the plants will die, and poisoned gayomart, so he will die. old age these elderly people are approaching the day when they must cross the cinvat bridge, the bridge of judgment, to reach either the joy of heaven or the horrors of hell, according to their acts and consciences. the bridge is wide for the faithful, but narrow as a needle for the sinner. the birth of ahura mazda and ahriman this silver plaque from luristan, from the eighth century bce, shows the twins, ahura mazda and ahriman, emerging from the body of zurvan, the supreme god and personification of

, who took revenge. out walking one day in the countryside he came across a musical competition in progress between the gods apollo and pan, with tmolus, the spirit of the mountain, acting as judge. apollo played the lyre, and pan played the pipes (see pp. 42 43. apollo was so skillful that tmolus awarded him the prize, demanding that pan admit his pipes were inferior. midas disagreed with tmolus judgment, preferring pan s playing. apollo was so offended by this that he changed midas ears into those of an ass. midas was so ashamed that he hid them under a turban, but finally his secret became public and he killed himself. foolish king midas, freed by dionysus from the double-edged gift that turned everything he touched to gold, then despised riches. he left his kingdom to live simply in th

pirit of the mountain. portrayed as an old man, he separates himself from his mountain form by shaking his locks free of trees, and creating a wreath of oak leaves on his brow. hill s and vall eys overlord to the whole of nature herself, pan s music filled the hills and valleys of the countryside with joy and an expectation of good things. ass s ears midas was the only one to disagree with tmolus judgment; he preferred pan s simple flutings. apollo, enraged that anyone so stupid should be allowed to have human ears, transformed midas ears into those of an ass long, gray, and hairy. the creation of pan s pipes the story of pan s invention of the pan pipes from river reeds following his pursuit of the nymph syrinx is alluded to here. these two satyrs, also half-man, half-goat, sit by a clump

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

tzuf, as mention above. when the worlds of tohu and tikkun are referred to in such a way, nekudim is regarded to be a level within tohu. the three lines of the sefirot of yosher with the above in mind, the division of the ten sefirot of yosher and their inclusion and connection with each other may be understood. the sefirot of tikkun are divided into three lines of expression. these are kindness, judgment and mercy (chesed, din, rachamim. the quality of kindness is represented as a line to the right, the quality of judgment as a line to the left and the quality of mercy as a line in the middle, between the other two lines. the three sefirot chochmah, chesed and netzach make up the right line, the sefirot binah, gevurah and hod make up the left line, and the sefirot da at, tiferet and yesod

to the flood, the identical reason was given for judging them as guilty, as is written "and hashem saw that the evil of man was great on earth, and that all the inclinations of his heart were only evil all day long" from this we see that it is specifically in da at that the two conceptually opposite qualities of chesed and gevurah become connected, leaning toward kindness in one manner and toward judgment in another, even in regard to the same case. likewise, it is the quality of tiferet, which is the next quality of the middle line, which tips the scales between heartfelt kindness and heartfelt sternness. this is because tiferet represents mercy. however, mercy is only applicable after the quality of judgment has concluded that the person is guilty. through tiferet, even though there was

the leanings of the desire, just as a garment takes on the movements of the person who is wearing it. if the person moves to the left, his clothing will move along with him and if he moves to the right, his clothing will move along with him. this may be understood by the example of a judge who has been bribed. because the judge accepted a bribe from the defendant, he can no longer be unbiased in judgment. his desire is to treat the defendant with kindness. because of this, his intellect will also lean toward kindness in regard to the defendant and he will come up with logical justifications to exonerate the defendant. this illustrates how the intellect conforms to the desire. another example which illustrates this is that of a child who desires a bicycle. his intellect will come up with r

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

e commandments elicit the masculine water while the passive commandments are feminine water. the passive commandments are clearly associated with gevurah, the judgmentality that guards the garden from intrusion by forces antithetical to g-d consciousness. but in the present case [i.e, that of the world before the flood, there was no masculine water at all; rather, there were only severe states of judgment. unable to be gsweetened h by gmating h with masculine water (which was diverted into the forces of evil by the sin of wasting seed, the feminine gevurah states remained in their full force. this predominance of gevurah in the world precipitated the flood. it is known that the five states of judgment are the five letters of the name elokim, and that they originate in the hei of this name

sod fs of leah and rachel equal together 80, the numerical value of yesod. this indicates that yesod couples with the two yesod fs of rachel and leah. now that we have explained the two names of isaac and jacob, and how both are manifestations of the states of gevurah, we will now explain how these two names combine and thereby contain all the states of gevurah. the summation of all the states of judgment are the 288 sparks that were rectified by the 32 names elokim, which were other states of judgment, as is known. all together, these sum to 320 sparks. as we have seen previously, when the vessels of tohu shattered, 288 general sparks were entrapped in the fallen remains of these vessels. in the account of creation, the torah refers to g-d exclusively by the name elokim, and this name is

guntil he enters c h mean guntil they are ready to enter. h from all this, it follows that our main task is to rectify z feir anpin and nukva and cause them to couple, and that the principle coupling consists of the sweetening of the states of gevurah [of nukva] by coupling them with the states of chesed, i.e, the coupling of gevurah with the states of chesed. as we have seen previously, gevurah (judgment) is predominant in the feminine archetype, while chesed (inclusiveness) predominates in the male archetype. know that the states of gevurah within the feminine archetype are embodied in the [final] letters mem-nun-tzadik-pei-chaf, whose combined numerical value is 280. these five letters possess final forms, which indicate the stopping of the flow of meaning in the word. mem-nun-tzadik-pe

[the sages f statement continues] g cand drink water with measure. h water refers to the states of chesed, which extend [of themselves] without limit. but gthe black candle, h i.e, the five states of gevurah, limits them. gthe black candle h (butzina dekardanuta) is a zoharic metaphor for the five states of gevurah. they thus said, gdrink water with measure, h as in the verse g[do no injustice in judgment, neither] with length, with weights, nor with liquid measure. h5 the word for gliquid measure h (mesurah) is the same as that for gmeasure h in the sages f statement about drinking water in measure. the meaning is that chesed must be tempered with gevurah in order for its goodness to act effectively in the world. but bread, which is one of the three things [dependent upon mazal].i.e, chil

als to dwell as a house h refers to the exodus from egypt, it should have read, ghe makes the few into many. h why does it use the idiom gindividuals, h and why does it use the idiom gas a house h to mean ginto many? h furthermore, the verb ghe causes to dwell h[.if it means increasing the jewish people] does not fit well with the name elokim [used for gg-d h in this verse, which indicates strict judgment: what g-d did for the jewish people in [taking them out of] egypt was pure mercy, so it would have been more appropriate to use [in this verse] the name of mercy, saying, ghavayah causes individuals c. h why instead is the name elokim used? he therefore says that through [understanding] the argument between rabbi yosi bar chalafta and the matron we will be able to understand this verse pr

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

q 15 4 the emperor il t 16 5 the hierophant 1 'tl 17 6 the lovers t x 18 7 the chariot t7% 19 8 strength (justice) d 5 q 20 9 the hermit (prudence "7 21 10 the wheel of fortune 2 3 22 11 justice (strength) 9 rr 23 12 the hanged man t3 v 24 13 death f n-l 25 14 temperance b fl 26 15 the devil y w 27 16 tower struck by lightning 3 d 28 17 the star 3 2x 29 18 the moon? x 30 19 the sun 1 0 31 20 last judgment v a 32 21 the universe. n k 72 the golden dawn: volume i book one <140> meditation let the practicus meditate upon the symbols of the rhomboid and the vesica. let him seek out their meanings and correspondences let him contemplate the symbol mercury and the number 8. let him now learn to control his emotions, on no account giving way to anger, hatred and jealousy, but to turn the force he

upon mars. 9. hermit=the mercy of beauty, the magnificence of sovereignty, jupiter acting through virgo upon sol. 10. wheel of fortune=the mercy and magnificence of victory. jupiter acting through jupiter direct upon venus. 11. justice=the severity of beauty and sovereignty. mars acting through libra upon sol. fourth knowledge lecture 73 12. the hanged man=the severity of splendour. execution of judgment. mars acting through water upon mercury. 13. death=the sovereigntyand result of victory. solacting through scorpio u on venus, or osiris under the destroying power of typhon afkcting isis <143> 14. temperance=the beauty of a firm basis. the sovereignty of fundamental power. sol acting through sagittarius upon luna. 15. the devil=the sovereignty and beauty of material (and therefore false)

our. venus acting through mars upon mercury. avenging force. 17. star=the victory of fundamental strength. venus acting through aquarius upon luna. hope. 18. moon=the victory of the material. venus acting through pisces upon the cosmic elements, deceptive effect of the apparent power of material forces. 19. sun=the splendour of the material world. mercury acting through the sun upon the moon. 20. judgment=the splendour of the material world. mercury acting through fire upon the cosmic elements. 21. universe=the foundation of the cosmic elements and of the material world. luna acting through saturn upon the elements <144> the garden of eden before the fall this diagram is described in the practicus ritual. it shows in a glyph the teaching proper to the practicus on entering the sephirah hod

of the outer order work and set in motion the energies necessary for the aspirant's spiritual growth. the setting is ancient egyptian, particularly based upon the 125th chapter of the egyptian book of the dead, and the= elhall is also called "the hall of maat" the "hall of two truths, and the "hall of dual manifestation" the hall of maat is the scene for the weighing of the soul where the crucial judgment of the deceased is made. just as the deceased anils soul hangs in the balance, the soul and aspiration of the candidate for= grade of neophyte hang between light and dark, evolution or devolution. the numerous gods of the egyptian judgment are represented in the= mby the stations of the officers, their functions and movements in the temple. these stations and the god-forms attributed are

the evil genius, who would bind the candidate's soul in darkness with forces of the qlippoth. in the neophyte initiation the accusor rises from the base of the altar at the time of the soul's greatest danger. during this vulnerable time, four invisible stations attributed to the sons of horus3 protect the vital organs, symbolic of the essential life forces, until after the oath has been taken and judgment has been passed. before the hierophant administers the oath he leaves the throne of the east. the god-form of osiris, represented by the hierophant on the throne, remains there maintaining the balance of forces in the temple. as the hierophant passes between the pillars on the way to the altar, he assumes a second form of his office which is having consented to take the obligation, is unp

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

ommand thee by the living and votive serpent! cherub, the lord command thee by adam jotchabah! wandering eagle, the lord command thee by the wings of the bull! serpent, the lord tetragrammaton command thee by the angel and the lion! michael, gabriel, raphael, and anael! flow moisture, by the spirit of eloim. earth, be established by adam jotchabah. spread, firmament, by jahubehu, zebaoth. fulfil, judgment, by fire in the virtue of michael. angel of the blind eyes, obey, or pass away with this holy water! work, winged bull, or revert to the earth, unless thou wilt that i should pierce thee with this sword! chained eagle, obey my sign, or fly before this breathing! writhing serpent, crawl at my feet, or be tortured by the sacred fire and give way before the perfumes that i burn in it! water

ROBERT KIRK WALKER BETWEEN WORLDS

, but often sees bad events that will come to pass. this is the meaning of the hurtful errands, as compared to messages of great good. this negative aspect of the sight is affirmed even today by those who have it: it often comes against the seer's will, and usually shows negative events that will come to pass, such as injuries, deaths, disasters, and so forth. we need to exercise the same careful judgment of this as kirk himself, for he states elsewhere in his text that the fairies may offer these visions to warn men and to lead them to better lives, rather than out of spite. the spiteful element is, however, widespread in folk tradition concerning supernatural beings, so we cannot pretend that all is sweetness and light: the subject is related to the attitude or spiritual or emotional sta

ral activities connected to the human soul: ghostly activity (which kirk also says is countered by the action of good spirits, is connected to the desire to reveal a wrong, or a treasure hidden, or similar unrealized desires. kirk then tells a typical story of two women being drawn to a fairy hill and finding treasure, possibly a hoard of ancient coinage from a burial chamber. he leaves the final judgment to others, as to whether the information was conveyed by a restless soul, a good or bad angel, or a fairy messenger. page 32 these subterraneans have controversies. as to vice and sin. they transgress [our laws by. stealing. children [as] for the [unfaithfulness] of the [fairy lovers] or succubi who tryst with men, it is abominable. here kirk is making a distinction which may be unclear t

RUBY TABLET OF SET

bce) and timon of the platonic academy in athens (320-230 bce, may be defined as the doctrine that any true knowledge is impossible, or that all knowledge is uncertain. a position that no fact or truth can be established on philosophical grounds [but how could a sincere skeptic be certain of this position] if nothing can be conclusively known, argues the skeptic, then virtue lies in avoidance of judgment and thus of action. the state is something to be reluctantly endured for whatever relief from negative values it offers. it is not a positive thing in itself. in many ways skepticism may be considered a "clever" parody of the socratic method. socrates, however, used a skeptical approach towards knowledge as a "clearing away the mental underbrush" device in order to better employ logic. th

ining in the region which he shall choose in the inheritance of the light-kingdom" 3. the gnosis of jesus the mystery of the ineffable "that mystery knoweth why there is darkness, and why light" and so on, in the great phrases describing the wisdom of the supreme mystery, who knows the reason of the existence of all things: darkness of darkness and light of light; chaos and the treasure of light; judgment and inheritance of light; punishment of sinners and rest of the righteous; sin and baptisms; fire of punishment and seals of light; blasphemies and songs to the light; and so on through many pairs of opposites, ending with death and life. but the recital of the greatness of the supreme gnosis is not yet ended, for the master continues "hearken, therefore, now further, o my disciples, whil

in a harmonious society there are individuals with separate but common purposes, so there are aspects of self which are distinct but integral to the existence of self. some examples are in the areas of cognitive skills: memory, abstraction, language, and judgement to name a few. these are aspects of intelligence which can be tested separately and even addressed separately in treatment, if in the judgment of a professional there is the potential for development (as in a brain injured child) or rehabilitation (as in cerebral vascular accident(2) or stroke(3. as we consider the subject of selfintegration, this capitalization indicates a special setian understanding of the term. in this case i believe the additional considerations that we give to the process of xeper and its paramount importa

's sacred trust. as determined by the priesthood. could assassination be contemplated. the chimaera: what sort of legal system did the egyptians have? the sphinx: now we enter some particularly interesting territory from a platonic standpoint. as far as can be deduced from surviving records, bureaucratic and judicial affairs were not conducted according to a centralized legal code superior to the judgment of individual officials. such officials were given a more-or-less free hand within their respective areas of responsibility. contingent, of course, upon the maintenance of order, payment of taxes, and general preservation of a harmonious attitude among the people there were no legislated standards of good and evil/right and wrong. justice was meted out ad hoc according to each supervisory

the tomb of ramesses vi in this light, noticing the overlap between truth (maat) and ra:23 adoration to truth. salutation to thee, this eye of ra through which he lives every day! they who are behind the chapel fear her, the brilliant one, she who comes out from the head of him who made her. on the head serpent, who comes out in front of him! thou art the brilliant eye who leads him, the word of judgment of the one whose name is hidden, the victorious one before the ennead, lady of fear, great of respect, truth, through whom ra is glorified, she who appeases for him the two lands by her decrees, she who speaks to the gods and chases away evil, whose abomination is sin, she who appeases the hearts of the gods! thou art the balance of the lord of the two banks, whose face is beautiful when

SALMANRUSHDIE THESATANICVERSES

ing image, dark facing light. khalid, sitting at mahound's right hand, offered baa! a last chance to explain his vile deeds. the poet told the story of his stay at the curtain, using the simplest language, concealing nothing, not even his final cowardice, for which everything he had done since had been an attempt at reparation. but now an unusual thing happened. the crowd packed into that tent of judgment, knowing that this was after all the famous satirist baa, in his day the owner of the sharpest tongue and keenest wit in jahilia, began (no matter how hard it tried not to) to laugh. the more honestly and simply baal described his marriages to the twelve "wives of the prophet, the more uncontrollable became the horrified mirth of the audience. by the end of his speech the good folk of jah

they suggested, should also be considered by the court in mitigation of his offences, and his further vow to undergo a full course of psychiatric treatment to help him overcome his weakness for criminal capers- that the worthy judge settle upon some lighter punishment than a prison sentence "the deterrent purpose underlying such incarceration being better served here" in the ladies' opinion "by a judgment of a more christian sort. mimi, adjudged to be no more than billy's love-duped underling, was given a suspended sentence; for billy it was deportation, and a stiff fine, but even this was rendered considerably less severe by the judge's consent to billy's attorney's plea that his client be allowed to leave the country voluntarily, without having the stigma of a deportation order stamped i

spended sentence; for billy it was deportation, and a stiff fine, but even this was rendered considerably less severe by the judge's consent to billy's attorney's plea that his client be allowed to leave the country voluntarily, without having the stigma of a deportation order stamped into his passport, a thing that would do great damage to his many business interests. twenty-four hours after the judgment billy and mimi were back in london, whooping it up at crockford's, and sending out fancy invitation cards to what promised to be _the_ party of that strangely sweltering season. one of these cards found its way, with the assistance of mr. s. s. sisodia, to the residence of alleluia cone and gibreel farishta; another arrived, a little belatedly, at saladin chamcha's den, slipped under the

amazing part, he tried to refuse payment, maslama, it was no no _sir_ no charge _sir, but the stranger paid anyway, stuffing the notes into maslama's upper jacket-pocket as if he were some sort of _bellhop, you had to be there, and last of all the customer turns to the whole store and yells at the top of his voice _i am the right hand of god- straight up, you wouldn't credit it, the bloody day of judgment was at hand- maslama was right out of it after that, well shaken he was, he actually fell to his actual knees- then the stranger held the trumpet up over his head and shouted _i name this trumpet azraeel, the last trump, the exterminator of men- and we just stood there, i tell you, turned to stone, because all around the fucking insane _certifiable_ bastard's head there was this bright gl

the assembly "don't anybody cool off. maintain your rage" as simba had in effect already been tried and convicted in what he had once called the "rainbow press- red as rags, yellow as streaks, blue as movies, green as slime, his end struck many white people as rough justice, a murderous monster's retributive fall. but in another court, silent and black, he had received an entirely more favourable judgment, and these differing estimations of the deceased moved, in the aftermath of his death, on to the city streets, and fermented in the unending tropical heat. the "rainbow press" was full of simba's support for qazhafi, khomeini, louis farrakhan; while in the streets of brickhall, young men and women maintained, and fanned, the slow flame of their anger, a shadow-flame, but one capable of bl

SATANGEL

yourselves. 2open the mysteries of 3your creation. 1zacar od zamran 2odo cicle 3qaa 1be friendly unto me, 2for i am the servant of 3the same your god, 1zorge 2lap zirdo noco 3mad 1the true worshipper of 2the highest 1hoath 2iaida. the call of the thirty aethyrs 1the heavens which dwell in 2the first aire 3are mighty in the 1madriaax ds praf 2lil 3chis micaolz 1parts of the earth 2and execute the judgment of the highest! unto 1saanir caosgo 2od fisis balzizras iaida 1you it is said: 2behold the face of your god, 3the beginning of 1nonca gohulim 2micma adoian mad 3iaod 1comfort, 2whose eyes are the brightness of the heavens, 3which 1bliorb 2soba ooaona chis luciftias piripsol 3ds 1provided 2you for the government of earth 3and her unspeakable 1abraassa 2noncf netaaib caosgi 3od tilb adphaht

SATANIC BIBLE

inevitable must occur: the sacrifice of the god who represents himself. the satanist does not hate himself, nor the gods he might choose, and has no desire to destroy himself or anything for which he stands! it is for this reason he could never willfully harm an animal or child. the question arises "who, then, would be considered a fit and proper human sacrifice, and how is one qualified to pass judgment on such a person" the answer is brutally simple. anyone who has unjustly wronged you- one who has "gone out of his way" to hurt you- to deliberately cause trouble and hardship for you or those dear to you. in short, a person asking to be cursed by their very actions. when a person, by his reprehensible behavior, practically cries out to be destroyed, it is truly your moral obligation to i

oresata dobitza! yolacame periazodi arecoazodiore, od quasabe qotinuji! ripire paaotzata sagacore! umela od peredazodare cacareji aoiveae coremepeta! torezodu! zodacare od zodameranu, asapeta sibesi butamona das surezodasa tia balatanu. odo cicale qaa, od ozodazodama pelapeli iadanamada (english) o ye pleasures which dwell in the first air, ye are mighty in the parts of the earth, and execute the judgment of the mighty. unto you it is said: behold the face of satan, the beginning of comfort, whose eyes are the brightness of the stars, which provided you for the government of the earth, and her unspeakable variety; furnishing you a power of understanding to dispose all things according to the providence of him that sitteth on the infernal throne, and rose up in the beginning saying: the ear

SATANIC RITUALS

concept usually associated with death. for music suitable to this ritual, refer to le messe noir, or employ berlioz1 "funeral and triumphal symphony" procedure for performance the ceremony begins in the customary manner, as described in the satanic bible. the twelfth enochian key is read, and the tribunal begins. after the accusations have been made, and the king allowed to intercede on occasion, judgment is passed and the priest reads the denunciation (city of dreadful night. stopping halfway through the denunciation, the priest signals that the wine of bitterness be proffered to the celebrant who, accepting his last drink, listens while the litany is completed, after which the priest signals to make ready for the final abasement and joy for the celebrant. the lictors (guards) remove the

gods of wine and joy [celebrant lowers arms] celebrant: arise and call the bones! the living bones upon the throne! slava, slava yevo silye! slava! kashchei! kashchei! immortal man of madness! slava tchortu! participants: kashchei! kashchei! slava tchortu! celebrant: invoke the dancing goddess, with pshent of flame. her yearning knows no bounds; this is her night to lure the multitudes who sit in judgment of her lust! morena! morena! morena! vyelikaya mats! noch eta nasha [congregation performs a metanea (brief bow with right hand lowered to ground, then remains standing. priest moves to altar and places a kiss upon her body, then steps back and motions for thurible. acolyte presents thurible to priest, who censes altar first, then congregation. he then returns thurible to acolyte and resu

heir height. and i am he that cried in the beginning. and i am he that of myself revealeth all things, verily the all-merciful has assigned unto me names, the heavenly-throne, and the seat, and the heavens, and the earth. in the secret of my knowledge there is no god but me. these things are subservient to my power. o mine enemies, why do you deny me? o men, deny me not, but submit. in the day of judgment you will be happy in meeting me. who dies in my love, i will cast him in the midst of paradise, by my will and pleasure; but he that dies unmindful of me will be thrown into torture in misery and affliction. i say i am the only one and the exalted; i create and make rich those whom i will. praise it to myself, for all things are by my will, and the universe is lighted by some of my gifts

ry unsuccessful (usually deservedly so) contemporary sect or cult which has deviated from established christian dogma has fallen because the pious majority has been outraged by said cult's traffic with underaged persons. admittedly, many of these cults have been little more than confidence games, or sexual outlets, cloaked in white-light spirituality. while we concur that age is no proof of sound judgment, we recognize the importance of working within the legal framework of society. there is nothing inherently wrong with morality: in fact it is necessary for the great enjoyment which comes with controlled, rational, and harmless immorality. what is objectionable, though, is a morality based on obsolete and exhausted principles. the children's "baptism" set forth here rejoices in the infant

SATANICON

an is the original rebel he staged a revolt. do not remain oppressed! we satanists have religious rights and freedoms which need to be exercised now! 15 blaspheme and scorn the xian deities! 16 build and direct the race of evil towards the second coming of babylon! 17 be merciless during and after the religious war! 18 realize that throughout life, and unto death, the only being worthy of passing judgment upon you, is you -10- the satanic philosophy of sexual love we of the antichrist religion recognize our birth-right to instinctual and mythological sexual pleasures. complete sexual freedom is absolute, whether one is heterosexual, homosexual, bisexual or even asexual. such preferences are not in any way, pertinent in determining one s inherent value or place in society. as an established

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

e negative has created a void rather than a valid exegesis. now we are once again being accused of sacrificing babies and indulging in illegal sexual acts. people assume that we gain some advantage by so doing, though no-one has ever detailed how such acts could increase knowledge, and knowledge is what satanists are seeking. orthodoxy substitutes faith for knowledge. no-one can form an objective judgment without experience, but experience is forbidden to the followers of establishment religions. belief is demanded. centuries ago, this may have been a useful contribution to the stabilisation of society (though the excesses of the inquisition and similar efforts in all european countries and their colonies give rise to some doubt about this method being justified. however, in the present da

SCHEM HA MEPHORESH

h. then each column will give a word of three letters, and there will be 72 names of three letters each, which are the shem ha mephoresch or 72 names of the deity, expounding the powers of the name yhvh. from these names 72 names of angels are formed by the addition of, in some cases, the suffice yh which signifies mercy and beneficence, or in others of the suffice al which signifies severity and judgment. or as it is said: and the name is in him, etc. these 72 angels rule over the 72 quinances or sets of 50 of the zodiac, and therefore each decanate or set of 100 of a sign has 2 quinances, and each sign has 3 decanates, which are again allotted to the planets in regular order. this is the formation as given above (each angel s name containing 5 letters and each name of deity 3. these then

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

festivals open to the public. personal gods were worshipped by people in their homes. dress. priests in both mesopotamian and egyptian religions wore no special costumes. texts. the enuma elish tells the mesopotamian story of creation and explains how marduk became the chief of the gods. the egyptian book of the dead was a guide for the dead, setting out magic spells and charms to be used to pass judgment in the afterlife. sites. ancient nippur was the site of the chief temple to enlil, while babylon was the location of marduk s sanctuary. thebes and the temple complex of karnak were home to the worship of amen-ra. in the modern world the remains of these early religions can be seen in egypt s pyramids, tombs for the pharaohs, and in mesopotamia s ziggurats, temples to the gods. observance

an afterlife, which contained all of the joys and pleasures of the living world. egyptians believed in at least three different kinds of souls. when a person died one soul, the ba, left the body permanently, while a different kind of soul, the akh, remained with the body. the ka, a third type of soul, was a spiritual duplicate of the dead person, and left its body to journey to the underworld for judgment. the ka had to return to its body periodically during the time it was undergoing judgment. if the body was damaged or decayed during this period, the ka might lose its way and be lost, a kind of eternal damnation. world religions: almanac 47 ancient religions of egypt and mesopotamia mummification solved the problem of the ka by preserving the body after death, giving the spirit a familia

they would face in the afterlife. elaborate manuals were written as guides to these tests. these included the book of amdurat, the book of gates, the book of caverns, and for those commoners wealthy enough to have a scribe make a copy for them, the book of the dead, also called spells for going forth by day. the most important trial the spirit faced before being allowed into the afterlife was the judgment of the dead. the deceased began by making confessions and acts of atonement, or apology, to the gods. anubis, the god of embalming, then led the person by the hand to the hall of maat. the deceased s heart was weighed on a scale against the feather of truth, a symbol of the goddess maat. if the heart was lighter than the feather, the deceased was admitted into the afterlife. if the feathe

n by the hand to the hall of maat. the deceased s heart was weighed on a scale against the feather of truth, a symbol of the goddess maat. if the heart was lighter than the feather, the deceased was admitted into the afterlife. if the feather was lighter than the heart, however, the goddess ammut, devourer of the dead, consumed the deceased, destroying the soul forever. if the deceased passed the judgment he or she was led off by horus to meet with osiris and enter the underworld. sacred writings the primary sacred text for the mesopotamian religion was the long epic poem dealing with creation, the enuma elish. the most complete copy that has survived dates from the end of the second millennium bce and is fertility myths throughout the ancient near east there were common myths of fertility

his or her innocence of earthly sins, thus avoiding punishment by the gods and gaining access to a happy afterlife. it also included guidelines on how to navigate the dangers of the underworld, such as being devoured by world religions: almanac 49 ancient religions of egypt and mesopotamia an angry god, to reach the afterlife. one of the most important of these trials occurred at the start of the judgment of the dead. in the declaration of innocence prior to the weighing of the heart on the scales of truth the deceased declares that he or she has lived a good life without sin( the egyptian book of the dead, chapter 125, touregypt.net. hail to you, great god, lord of justice! i have come to you, my lord, that you may bring me so that i may see your beauty, for i know you and i know your nam

SEPHER YETZIRAH WESTCOTT

ntelligence; by it is completed and perfected the nature of all that exists beneath the sun (this path is omitted by rittangelius: i presume by inadvertence) the twenty-ninth path is the corporeal intelligence, so called because it forms every body which is formed in all the worlds, and the reproduction of them. the thirtieth path is the collective intelligence, and astrologers deduce from it the judgment of the stars and celestial signs, and perfect their science, according to the rules of the motions of the stars. the thirty-first path is the perpetual intelligence; but why is it so called? because it regulates the motions of the sun and moon in their proper order, each in an orbit convenient for it. the thirty-second path is the administrative intelligence, and it is so called because i

SETIAN DIVINATION

pered by) your own. this moves them toward change and you toward status. if you use the divinatory system to help yourself out of a jam, by checking for which areas to aim your will at, you are imposing three things upon yourself and your surroundings. firstly you are imposing rules for an idealized world that you would rather work in. secondly you are allowing your dilemma to move you toward the judgment/control aspect of your being. thirdly you are alleviating the stress of chaos by a meaningful method, rather than say a bottle of old grandpa. this divination attunes you to the divinatory system and the world to you. if you use the fullness of ideas expressed in the divinatory system as a map showing where your true core self stands, you are imposing three things on yourself. firstly you

SIFRA DETZNIYUTHA

instruction to the youth (rin, nar),162 the face al (li ynp),163 his way. to the youth, that is well known. with elohim and not with the lord hvhy. and he was not. in the name this (hz, zeh).164 for elohim had taken him.165 to be called by his name. there are three houses of judgments that are four, four houses of judgments that are above, four below, thus it is written: you shall do not-evil in judgment, in meteyard, in weight, and in measure.166 there is a judgment that is severe, and a judgment that is not-severe. a judgment that is balanced, and a judgment that is not-balanced. a judgment that is soft (a judgment) toward over-the-face (ynp li),167 not-this and not-that.168 and it was that the adam of the great began in the al-face (ynp li) of the ground.169 the adam of the great. this

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

e hackneyed and the trite of life. now glyndon felt the sober prudence of mervale's reasonings; he recoiled from the probable picture placed before him, in his devotion to the one mastertalent he possessed, and the one master-passion that, rightly directed, might purify his whole being as a strong wind purifies the air. but though he could not bring himself to decide in the teeth of so rational a judgment, neither could he resolve at once to abandon the pursuit of viola. fearful of being influenced by zanoni's counsels and his own heart, he had for the last two days shunned an interview with the young actress. but after a night following his last conversation with zanoni, and that we have just recorded with mervale, a night coloured by dreams so distinct as to seem prophetic, dreams that a

o footstep can invade. go, seek the world without; it is for art the inexhaustible pasture-ground and harvest to the world within "you comfort me" said glyndon, brightening "i had imagined my weariness a proof of my deficiency! but not now would i speak to you of these labours. pardon me, if i pass from the toil to the reward. you have uttered dim prophecies of my future, if i wed one who, in the judgment of the sober world, would only darken its prospects and obstruct its ambition. do you speak from the wisdom which is experience, or that which aspires to prediction "are they not allied? is it not he best accustomed to calculation who can solve at a glance any new problem in the arithmetic of chances "you evade my question "no; but i will adapt my answer the better to your comprehension

ed her home. by the porch stood glyndon, conversing with gionetta. she passed him abruptly, entered the house, and, sinking on the floor, wept loud and passionately. glyndon, who had followed her in surprise, vainly sought to soothe and calm her. she would not reply to his questions; she did not seem to listen to his protestations of love, till suddenly, as nicot's terrible picture of the world's judgment of that profession which to her younger thoughts had seemed the service of song and the beautiful, forced itself upon her, she raised her face from her hands, and, looking steadily upon the englishman, said "false one, dost thou talk of me of love "by my honour, words fail to tell thee how i love "wilt thou give me thy home, thy name? dost thou woo me as thy wife" and at that moment, had

fail to find his tools? thou art again in thine own chamber, the white wall thy canvas, a fragment of charcoal for thy pencil. they suffice, at least, to give outline to the conception that may otherwise vanish with the morrow. the idea that thus excited the imagination of the artist was unquestionably noble and august. it was derived from that egyptian ceremonial which diodorus has recorded, the judgment of the dead by the living (diod, lib. i: when the corpse, duly embalmed, is placed by the margin of the acherusian lake; and before it may be consigned to the bark which is to bear it across the waters to its final resting-place, it is permitted to the appointed judges to hear all accusations of the past life of the deceased, and, if proved, to deprive the corpse of the rites of sepulture

hispered each to each "it is thou whom he threatens" but silent though the audience, it was, at the first, wellnigh subdued. there was still about this terrible man the spell of an overmastering will. always though not what is called a great orator resolute, and sovereign in the use of words; words seemed as things when uttered by one who with a nod moved the troops of henriot, and influenced the judgment of rene dumas, grim president of the tribunal. lecointre of versailles rose, and there was an anxious movement of attention; for lecointre was one of the fiercest foes of the tyrant. what was the dismay of the tallien faction; what the complacent smile of couthon, when lecointre demanded only that the oration should be printed! all seemed paralyzed. at length bourdon de l'oise, whose name

SIR WALLIS BUDGE EGYPTIAN MAGIC

he earth. moreover, the rubric describes the performance of the ceremony as a meritorious act! e. a. wallis budge. london, august 28th, 1899 p. 1 egyptian magic. chapter i. antiquity of magical practices in egypt. in the first volume of this series 1 an attempt was made to set before the reader a statement of the ideas and beliefs which the ancient egyptians held in respect of god, the "gods" the judgment, the resurrection, and immortality; in short, to sketch in brief outline much of what was beautiful, and noble, and sublime in their religion. the facts of this statement were derived wholly from native religious works, the latest of which is some thousands of years old, and the earliest of which may be said to possess an antiquity of between six and seven thousand years; the extracts quo

rm for him the "opening of the p. 34 mouth" 1 for the words of the chapter would be indeed "words of power" from reciting the words of the chapter over a scarab to engraving them upon it was but a step, and this step was taken as early as the ivth dynasty. the text is as follows "my heart, my mother; my heart, my mother! my heart whereby i came into being! may naught stand up to oppose me at [my] judgment; may there be no opposition to me in the presence of the sovereign princes; may there be no parting of thee from me in the presence of him that keepeth the balance! thou art my double (ka, the dweller in my body, the god khnemu who knitteth and strengtheneth my limbs. mayest thou come forth into the place of happiness whither we go. may the shenit, who form the conditions of the lives of

es of men, not make my name to stink. let it be satisfactory unto us, and let the listening be satisfactory unto us, and let there be joy of heart unto us at the weighing of words. let not that which is false be uttered against me before the great god, the lord of amentet. verily how great shalt thou be when thou risest in triumph" it was this chapter which the deceased recited when he was in the judgment hall of osiris, whilst his heart was being weighed in the balance against the feather symbolic of right and truth. from certain papyri it seems as if the above words should, properly, p. 35 be said by the deceased when he is being weighed against his own heart, a conception which is quite different from that of the judgment of the heart before the gods. the scribe nebsent being weighed in

iods, but one of the oldest, which was in use in the xviiith dynasty, makes the deceased say to the figure, which was called "shabti "o thou shabti figure of the scribe nebseni, if i be called, or if i be adjudged to do any work whatsoever of the labours which are to be done in the underworld by a man in his turn--behold, any obstacles (or opposition) to thee will be done away with there--let the judgment fall upon thee instead of upon me always, in the matter of sowing the fields, of filling the water-courses with water, and of bringing the sands from the east to the west" after these words comes the answer by the figure "verily i am" here, and [will do] whatsoever thou biddest me to do" the egyptians were most anxious to escape the labours of top-dressing 2 the land, and of sowing the se

presence of the great and sovereign princes who are in tattu" or in any other place. without the words of power given to him by thoth, osiris would have been powerless under the attacks of his foes, and similarly the dead man, who was always identified with osiris, would have passed out of existence at his death but for the words of power provided by the writings that were buried with him. in the judgment scene it is thoth who reports to the gods the result of the weighing of the heart in the balance, and who has supplied its owner with the words which he has uttered in his supplications, and whatever can be said in favour of the deceased he says to the gods, and whatever can be done for him he does. but apart from being the protector and friend of osiris, thoth was the refuge to which isi

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

al experience would still be limited to feeling, mediated by the senses. nothing could come to such a person except a terrifying, paralyzing uncertainty which it would be criminal to impart. the mysteriosophy of the ancient world resembles a hot-house plant, which requires seclusion in which to grow and flourish. bring it into the atmosphere of mundane ideas and it cannot thrive; before the sharp judgment of modern scientific logic it evaporates utterly. it is necessary therefore to put aside for a time our scientific education based on the microscope and telescope, purify our hands that have grown clumsy with all the business of dissection and the search for proof. then, free of all presuppositions, we may enter the pure temple of the mysteries. of primary importance is the frame of mind

pressed in the letter the essentials of plato s attitude to the world. take the following passage from the letter: but this much at any rate i can affirm about any present or future writers who pretend to knowledge of the matters with which i concern myself, whether they claim to have been taught by me or by a third party or to have discovered the truth for themselves; platonic mysteries 41 in my judgment it is impossible that they should have any understanding of the subject. no treatise by me concerning it exists or ever will exist. it is not something that can be put into words like other branches of learning; only after long partnership in a common life devoted to this very thing does truth flash upon the soul like a flame kindled by a leaping spark, and once it is born there it nouris

ings furnished by reason that enables us to participate in their timeless truth. hence the senses do not show the eternal to us in its real form, and if we trust them uncritically they become delusive. they cease to be so when we confront them with the evidences of rational insight, and put their results to the test of insight derived from thought. now, how would it be possible for reason to pass judgment on the things of sense if there were not within it something that transcended sense perception? if that is so, then, our faculty of distinguishing true things from false must be set in opposition to our bodily senses and is not subject to the conditions that bind them. in particular it cannot be subject to the law of coming-to-be and passingaway, for it contains in it the true, which has

ing a decent indifference toward them; is not this appropriate only to those who regard the body with the greatest indifference and spend their lives in philosophy?52 and socrates treats all the other virtues in like manner. he then goes on to characterize intellectual insight itself. what is it that we call knowing as such? without doubt, knowing is attained by the forming of judgments: i form a judgment about some object before me, for example, that the thing in front of me is a tree. now, how do i reach that assertion? only by knowing already what a tree is, and recollecting my idea of a tree. a tree is a perceptible thing; thus when i recollect a tree, i am recalling at the same time a perceptible object, and in saying that something is a tree i am likening it to other things that have

g it to other things that have formerly been objects of my perception and that i know are trees. in this sense knowledge is dependent on the power of recollection. recollection permits me to compare with one another the multiplicity of perceptible things; but this does not 48 christianity as mystical fact explain the sum total of my knowledge. suppose i see two things that are alike, and form the judgment these things are alike. but in actuality no two things are exactly alike, only alike in certain particular ways. the idea of likeness therefore cannot arise from perceived actuality, but is independent of it. it comes to my aid in forming a judgment, just as recollection helps toward judgment, toward knowledge when, in the case of a tree, i recall other trees. in the case of two things re

SYMBOLISM OF THE BANNERS

ptian. for the 3 bottom of the ankh, the egyptian symbol of life, is a t cross. it could be said to be the male part of the ankh symbol. in contemplating the christian origin of the t cross, we need to look in ezekiel (ix. 4, for we read that the prophet was commanded by god to go through jerusalem and to "set a mark upon the foreheads" of certain men, presumably as a sign of their exemption from judgment. the hebrew word which is translated as "mark" is tau and some have identified the sign tau with the t cross. tertullian, in commenting on the passage, says of the sign "ipsa enim litera graecorum t, nostra autem species crucis (adversus marcian iii.22" we also see a view that the mark made with the blood of the paschal lamb on the houses of the israelites before they left egypt was the t

TECHNICIANS GUIDE TO THE LEFT HAND PATH

an only be regarded as those elements that either enhance, or detract, from the evolution of consciousness. bias and affinity should not be confused with one another. affinity is a likeness based upon a relationship, or causal connection. in other words, there is synchronicity (likeness) based upon interaction and/or of events. bias indicates a tendency towards personal, and sometimes unreasoned, judgment of people, places, ideas or things. objective consciousness is a state where items are considered and understood for what they actually are. functional conscience is a very advanced state of self communication. objective consciousness must be realized before functional conscience can be invoked. it is a result of objective consciousness, but is yet a principle in and of itself apart from

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

l" masses of people in society can be expected to quickly jump to the attack and attempt to deny it all. through sleight-of-hand, they will do their utmost to divert your attention "the pictures are taken out of context" they will protest "the images are not what they seem "here, listen to us" they will implore "it's not what it looks like. let us explain it all to you "don't be hasty now in your judgment" they'll cry "you and i know that conspiracies don't really exist. everything is okay, nothing is amiss. it is all just an accident, nothing to fret about "are you going to believe your lying eyes" their weak and idiotic protestations remind us of the famous tv comedian, groucho marx. groucho enjoyed retelling the story of the time a startled wife came home to find her adulterous husband

ce of circumstantial evidence, even when no direct evidence like a smoking gun is produced. but in our case, in codex magica, we do produce a convincing array of direct evidence, along with many facts that connect the dots, to conclusively prove the continuing existence of an occult conspiracy. over 600 pages of photographic evidence and materials cannot all be wrong. exercising fairness and good judgment i wish to emphasize that i accuse no one pictured herein of being a satanist or occultist. their being pictured here does not mean that individuals are necessarily members of the order of the illuminati or prove anything whatsoever about their social, political, religious ideology or other beliefs. nor am i implying, suggesting, 12 codex magica or stating that the men and women pictured a

THAGIRION

god of secular society occult agents control humanity" internet, savethemales.ca, october 13, 2003. 2. ibid vethagirion thomas karlsson the sixth level of the qliphoth (or the fifth counting from levels of initiation) is called thagirion which means dispute or juridical process. this can be interpreted in many ways, the religious juridical process where satan acts prosecutor or the place for the judgment of god, or where the sentence of god is questioned. except the many mythological interpretations the name presents the antinomianistisc nature where the laws of the sephiroth are counteracted. all qliphoths have pejorativistic names since they are acting antithesis to the present order. the sephiroth is idealizing unity while its shadow side is disunited. this is also explaining the meani

THE BLACK LODGE

in sub-planes of the astral, of instincts which were developed by each and every form of life in their effort to assure individual survival and, through this, the survival and consequent evolution of the species. in those astral sub-planes, those qualities take shape, and manifest themselves as "demons. it is useless to discuss here the "real" or relative existence of those entities, for the same judgment would apply to our own selves. for instance, on the material plane we are normally sure of our individual existence and our personal interests; however, even the first step in initiation shows us that this awareness of "ourselves, which we considered so simple and solid, is but a reflection, in a very elementary plane, of that which (now) seems to us more our selves than "ourselves. wheth

THE BOOK OF PLEASURE

sness. of belief, a positive death state, all else as sleep, a negative state. it is the dead body of all we believe, and shall awake a dead corpse. the ego in subjection to law, seeks inertion in sleep and death. know the death posture and its reality in annihilation of law- the ascension from duality. in that day of tearless lamentation the universe shall be reduced to ashes. but he escapes the judgment! and what of "i" most unfortunate man! in that freedom there is no necessitation, what dare i say more? rather would i commit much sin than compromise myself. there are many preliminary exercises, as innumerable as sins, futile of themselves but designative of the ultimate means. the death posture in the reduction of all conception (sin) to the "neither-neither" till the desire is content

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

he major faiths believe that after the spirit has left the body, it moves on to another existence. some faiths contend that it ascends to a paradise or descends into a hell. others believe it may achieve a rebirth into another physical body, or may merge with the divine in an eternal unity. traditional christianity, islam, and judaism envision a resurrection of a spiritual body at a time of final judgment, but generally speaking, the soul is of greater value and purpose than the physical body it inhabited while on earth. the material shell within which humans dwell during their lifetime is nothing other than clay or ashes into which god has breathed the breath of life. the physical body is a temporary possession that a human has, not what a person is. all the major world religions hold the

nishment according to each individual s karma, the cause and effect of his or her actions on earth. in neither religious expression is yama at all comparable to satan, who in christian belief is both the creator of evil and the accuser of human weaknesses. in christianity, islam, and judaism, the soul s arrival at either heaven or hell is made somewhat confusing by the teachings of a great, final judgment day and the resurrection of the dead. and when roman catholic christianity added the doctrine of purgatory in the sixteenth century, the matter became all the more complex because now certain souls were given an opportunity to atone for their sins while residing in a kind of interim area between heaven and hell. while many christians, jews, and muslims believe that the dead lie sleeping i

ion of the dead. and when roman catholic christianity added the doctrine of purgatory in the sixteenth century, the matter became all the more complex because now certain souls were given an opportunity to atone for their sins while residing in a kind of interim area between heaven and hell. while many christians, jews, and muslims believe that the dead lie sleeping in their graves until the last judgment, others in those same faiths maintain that judgment is pronounced immediately after death. likewise, the concept of the world to come in jewish writings may refer to a present heaven or foretell of a future redemption on earth. buddhism while the buddhist text recognizes the existence of a self as a being that distinguishes one person from another, the buddhist teachings state that the ch

paul could not free himself completely from the hebrew tradition that insisted upon some bodily form in the afterlife. however inconsistent it might appear to some students of theology, paul and his fellow first-century christian missionaries taught that while the immortal soul within was the most essential aspect of a person s existence, in order for a proper afterlife, one day there would be a judgment and the righteous would be rewarded with reconstituted bodies. the early church fathers began more and more to shape christian doctrines that reflected plato s metaphysical philosophy, but they remained greatly divided over the particular nature of the immortal soul. the platonists saw the soul as supraindividual and remaining within the universal cosmic soul after its final ascent to one

inues to maintain the position that each new person born receives a new soul that has never before existed in any other form. in christian doctrine, the soul is superior to the body because of its divine origin and because it is immortal, but belief in a resurrection of the physical body is also an essential aspect of both the apostles creed and the nicene creed, which declare that after the last judgment jesus shall once again appear to judge the living and the dead. in chapter 25 of matthew, jesus tells a parable of how the son of man is to come and sit on his throne as the people of all nations gather before him so that he might separate them as a shepherd separates the sheep from the goats. those individuals who loved their neighbors as themselves will be rewarded with eternal life, bu

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

e question of whether pets would one day meet their owners in heaven. fortyseven percent of pet owners declared their belief that they would be reunited with their beloved animals in heaven; 35 percent of pet owners said heaven was reserved for humans; 48 percent of those respondents who did not own pets believed heaven was off-limits for animals; and about 17 percent said that they would reserve judgment until they themselves walked through the pearly gates. m delving deeper boone, j. allen. kinship with all life. new york: harper& row, 1954. holmes, m. jean. do dogs go to heaven? tulsa, okla: joipax publishing, 1999. kolb, janice gray. compassion for all creatures. nevada city, calif: blue dolphin publishing, 1997. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e

de to demons, fairies, fallen angels, and other subversive spirits. new york: henry holt, 1998. steiger, brad. the werewolf book: the encyclopedia of shape-shifting beings. farmington hills, mich: visible ink press, 1999. monsters of land, sea, and air while so many of the mysterious creatures that are frightening and disturbing may belong completely to the realm of the supernatural and fanciful, judgment must be reserved concerning some of the monsters reported roaming the forests and jungles. in recent decades a large number of animals previously unrecognized by the experts, although well-known to the aboriginal inhabitants of the locales that were the creatures natural habitat, have been officially discovered. although hunters in kamchatka, manchuria, and sakhalin had long been telling

er sensory impressions. to overcome this difficulty, ryzl juggled the different levels of hypnosis. thus, while the subject was in deep sleep, he was more receptive to extrasensory impressions, and while in the lighter stages, he could use his critical faculties and memory. in this way the subject was able to progress by correcting his own mistakes and by learning to rely upon, and trust, his own judgment. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 168 mysteries of the mind an interesting difficulty that arose concerned the resistant aspect of psychic impressions. psi impressions do not seem to occur in the same set patterns and symbology as do sensory impressions. extrasensory perceptions are usually perceived subjectively and manifest most f

ic of the time when humans made deities of animals, and as a deity, the dog was supposed to be able to foresee death and give warning of it by howling or barking. this superstition became perpetuated among the egyptians, who depicted the god that presided over the embalming of the dead as anubis, the jackal-headed deity. it was also anubis s task to lead the spirits of the deceased to the hall of judgment. among many native american tribes, it is the dog who awaits the spirit of the newly deceased on the way of departed spirits and who accompanies the entity to the land of the grandparents. in addition to its role as a guide to the other side, a number of tribes associated the dog with the moon and the sun. such an association with the moon may have stemmed from the dog s howling at the mo

political advantages. those couples who found themselves attracted to individuals other than the mate chosen by their parents were forced to take matters into their own hands and defy family, society, and sometimes their religious traditions. elopement. it was not until the ninth century that women in europe began to gain the privilege of choosing or refusing their husbands according to their own judgment. although it is known from biblical accounts, mythology, and legends that love between man and woman existed long before this period, there had been little chance of mutual love existing when marriage by capture and marriage by purchase were the prevailing methods of courtship. once women began to accept the idea that they could have a say in the selection of a spouse whether or not her p

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

of those masons who were accused of having murdered william morgan. the general population demanded justice, and they were shocked by the power of a secret society that could stonewall three special prosecutors. after 20 trials for murder and kidnapping, the local sheriff, who was a mason, and who was obviously an integral element in morgan fs abduction and disappearance, received the most severe judgment of all the defendants when he was sentenced to 30 months in jail. not only did an anti-mason sentiment swell within the country, but the anti-mason party was founded that elected governors in pennsylvania and vermont and won seven electoral votes in the 1832 election. it was no longer prestigious to be a mason. in state after state, lodges closed. overall, the fraternity lost more than ha

s territory between the rhine and the weser rivers in westphalia, germany, the chivalrous order of the holy vehm (or fehm, a secret vigilante society, was formed by free men and commoners to protect themselves from the marauders. in the beginning, the resistance group had the approval of both the church and the holy roman emperor, but as time passed the holy vehm became a law unto itself, passing judgment on all those whom they decided should receive a death sentence. because the society began with only a handful of members and violent retaliation could be expected from any gang of outlaws who might learn the identities of those commoners who dared to oppose them, an oath of secrecy was imposed upon all those with the courage to join the ranks of the vehm. during the initiation ceremonies

ll 54 of the templars burned at the stake in a field behind the alley of st. antoine. in 1312, the pope convened the council of venice to weigh the fate of the templars. it t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d secret societies 23 was decided that the order should be abolished and its property confiscated, but pope clement chose to reserve final judgment concerning whether the knights were guilty of the heinous charges brought against them. in spite of 573 witnesses for their defense, templars were tortured en masse, then burned at the stake. the landed possessions of the order were transferred to the hospitallers, and their wealth was distributed to the sovereigns of various states. everywhere in christendom, except in portugal, where th

astride sticks and brooms. he also got witches to confess that the sabbats began always with the adoration of satan, who appeared sometimes in the shape of a tall, dark man and at other times in the form of a goat. the eminent jurisconsult, judge of the province of burgundy and president of the tribunal of st. claude, was dreaded by all those who might one day find themselves standing before his judgment. he was fanatical, cruel, and implacable in his sessions of interrogation, and his discours des sorciers ran into 11 editions and became for a time the authoritative text for french bailiwicks. boguet pronounced or ratified about 600 death sentences against witches. and while this learned man fs wisdom was relied upon to determine the remarkable powers of witches and sorcerers, the level

to illuminate hidden subconscious knowledge, but the sun brings clarity, resulting in understanding, comprehension, and happiness. it enables adepts to see the essence of their acquired knowledge and fosters further enlightenment. the sun card symbolizes complete identification with life here and now, and the hope and possibility of a life, or lives, yet to come in a higher state of being. on the judgment (arcanum twenty, gabriel fs trumpet summons the adept to newness of life, to change. the judgment is a positive card, bringing portents of goodness and happiness. the man pictured rising from the depths of the earth represents self-consciousness. the woman rising with him symbolizes the subconscious, and the figure of their child represents the regenerated personality of the adept made ma

THE GOD OF THE WITCHES

hispersonal character.it is customary also to speak with bated breath of the "awful" death of rufus, but if the account of his deathand burial are compared with those of his father the "awfulness" will be found to belong to the passing of thechristian, rather than of the pagan, king. the monkish writers make much of the fact that rufus met his deathin the new forest, and affect to regard it as a judgment upon him for destroying for his own pleasure villagesand churches, great stress being, of course, laid on the destruction of the churches. but the chroniclersconveniently forgot that it was the christian conqueror who made the forest, and that it was his equallychristian son, henry i, who strengthened the conqueror's game-laws and stringently enforced them. if deathin the new forest were

upon him for destroying for his own pleasure villagesand churches, great stress being, of course, laid on the destruction of the churches. but the chroniclersconveniently forgot that it was the christian conqueror who made the forest, and that it was his equallychristian son, henry i, who strengthened the conqueror's game-laws and stringently enforced them. if deathin the new forest were really a judgment of god for the destruction of churches, it was the conqueror whoshould have died there and not rufus.the first surprising event in the career of rufus was his reception as king by the english. that the son of thesavage conqueror, who had so recently devastated the land, should be accepted whole-heartedly by thepeople needs some explanation. the conqueror's dying bequest would have had no

ght that the king'slife was at an end. on the day of the death peter de melvis in devonshire met a rough common man bearing abloody dart, who said to him "with this dart your king was killed to-day. the same day the earl ofcornwall, while walking in the woods, met a large black hairy goat carrying the figure of the king. on beingquestioned the goat replied that he was the devil taking the king to judgment. anselm received the news initaly through a young and splendid man, who told the clerk on guard at anselm's door that all dissensionbetween the king and the archbishop was now at an end. a monk, of the order to which ordericus vitalisbelonged, had a vision very early in the morning after the death of rufus; he was chanting in the church whenhe beheld through his closed eyes a person holdi

THE KEY TO THE MYSTERIES

l the universal equilibrium of natural forces, is the triple object of this work, which will consequently be divided into three parts. xii we shall exhibit true religion with such characters, that no one, believer or unbeliever, can fail to recognize it; that will be the absolute in religion. we shall establish in philosophy the immutable characters of that truth, which is in science "reality" in judgment "reason" and in ethics "justice" finally, we shall acquaint you with the laws of nature, whose equilibrium is stability, and we shall show how vain are the phantasies of our imagination before the fertile realities of movement and of life. we shall also invite the great poets of the future to create once more the divine comedy, no longer according to the dreams of man, but according to th

is the crime of monopoly, which public instinct has always looked upon as treason to the human race. the family is a natural society which results from marriage. marriage is the union of two beings joined by love, who promise each other mutual devotion in the interest of the children who may be born. married persons who have a child, and who separate, are impious. do they then wish to execute the judgment of solomon and hew the child asunder? to vow eternal love is puerile; sexual love is an emotion, divine doubtless, but accidental, involuntary and transitory; but the promise of reciprocal devotion is the essence of marriage and the fundamental principle of the family. the sanction and the guarantee of this promise must then be an absolute confidence. every jealousy is a suspicion, and ev

elf into a star to enlighten the obscurities of history. what it has written by its actions remains graven in the eternal book; it has added a page to the bible of the human race. do not say that civilization is bad; for it resembles the damp heat which ripens the harvest, it rapidly develops the principles of life and the principles of death, it kills and it vivifies. it is like the angel of the judgment who separates the wicked from the good. civilization transforms men of good will into angels of light, and lowers the selfish man beneath the brute; it is the corruption of bodies and the emancipation of souls. the impious world of the giants raised to heaven the soul of enoch; above the bacchanals of primitive greece rises the harmonious spirit of orpheus. socrates and pythagoras, plato

tinguish it immediately, and remain without light in the church thus profaned until sunrise "on thursday, mingle with the consecrated water the powder of the tongue and heart of the black cock, and let the whole be swallowed by a male lamb of nine days old" 176 the hand refuses to write the rest. it is a mixture of brutalizing practices and revolting crimes, so constituted as to kill for evermore judgment and conscience<yellow- o. m> but in order to communicate with the phantom of absolute evil, to realize that phantom to the point of seeing and touching it, is it not necessary to be without conscience and without judgment? there is doubtless the secret of this incredible perversity, of this murderous fur

planets: that of the thumb, to venus; that of the index to jupiter; that of the medius, to saturn; that of the ring-finger to the sun; that of the little finger, to mercury; the two others to mars and to the moon. according to their form and their predominance, they judged the inclinations, the aptitudes, and consequently the probable destinies of the individuals who submitted themselves to their judgment. there is no vice which does not leave its trace, no virtue which has not its sign. thus, for the trained eyes of the observer, no hypocrisy is possible. one will understand that such a science is already a power indeed sacerdotal and royal. the prediction of the principal events of life is already possible by means of the numerous analogical probabilities of this observation: but there e

THE MIDDLE PILLAR

ature and perceive its extent, never shall we be freed from its dominion, or released from its compulsion. and until we have thoroughly understood our own behavior, motives, and the mechanism of our own attractions and repulsions, we have no insight. possibly then we should be able to perceive that underlying this conscious mind-which hitherto we assumed as the sole reality, the only criterion of judgment-is a vast area of inspiration and beauty which is the intrinsically pure essence of m d. if we could open ourselves, or become fully conskious of, this essence so that its content without distortion were capable of ascending within sight of our focus of consciousness, then should we begin to realize as never before the true nature of life and its problems "in such a case" remarks dr. jung

f the sephiroth and the measured vibration of divine names arouse the centers of this aura, or sphere of sensation, from their former latent condition. the effect is gradually to bring into operation the dormant and hitherto unsuspected parts of the psyche. the results of this practice evince, for one thing, an unparalleled increase of vitality and power. this induces and is succeeded by a calmer judgment, less perturbable by the affairs of the external life, though the capacity for dealing with it remains unimpaired. it produces a solution to spiritual perplexity, bringing to an end the curse of indecisiveness, assisting the mind to a more responsive and open attitude to the dictates or intuitions of the higher self. at first, only the middle pillar receives attention. but as practice ren

students that there were magical centers existent within their own system, their unconscious accepted the suggestion and produced the looked-for result. others, yet again, will murmur the magical word "telepathy"-arguing that i projected, though not necessarily deliberately, certain ideas or sensations from my mind into that of the receptive student who thus was influenced against his own better judgment or skepticism. with none of these am i wholly in accord, though in each of them may be some germ of truth. none of them answer the facts of experience. and i can only suggest that these people would do far better to apply themselves zealously to a little experimental work rather than waste time in vain explanations and baseless theories. some will note that this exercise corresponds in so

ssure and inner conflicts caused by these repressed thoughts will eventually dissipate along with the number of "breaks" in concentration. this method of mind awareness should at least be practiced until the shock and anxiety usually encountered by the recognition of one's disturbing thoughts has vanished completely. what is most important about this exercise is that there should be no criticism, judgment or self-loathing concerning anythmg that might come up during the session. your thoughts are a part of you, just like your arm or your leg. they are simply childlike parts of yourself that need training. with time and discipline, the energies of these juvenile portions of the psyche can be directed toward higher pursuits. 156 theb alancbee tweemni nda nd magic development of the will exer

five, the number of points on this figure, the pentagram is connected to the sphere of geburah on the tree of life, and to its corresponding planet, mars. the pentagram represents that fiery, purifying power of the divine that takes the name of pachad or "fear" one of the titles of geburah, whose other primary title is "strength" another higher function of geburah is that of din meaning "justice "judgment" or "severity" the divine name of geburah is elohim gibor or "god of battles" according to iamblichus, a neoplatonic philosopher-magician of the fourth century c.e "the pentad is highly expressive of justice, and justice comprehends all the other virtues."l3 in his book numbers, their occult power and mystic virtues, w. wynn westcott states that the pentad is called "the unconquered" west

THE PATH OF KABBALAH

wn than that, i.e. even before that discovery, in a place (desire) called our world, the place of the unconscious (of their desires, who do not feel their own unconsciousness. humanity as a whole is in the degree of our world, i.e. unconsciousness. from this degree begins the evolution of man s desire to receive. the evolution is a natural process, pushing everyone through the harsh force of din (judgment) toward correction. the entire human history is a generation-by-generation evolution of the will to receive, promoted by three factors: envy, desire and honor (the pursuit of glory. the reason for all the suffering in the world is the will to receive, thus suffering will bring man and the whole of mankind to the decision to leave it. those whose will to receive has evolved enough, receive

of imperfection. it is a most wonderful feeling to discover the rules and properties of creation, which stem from the expansion of the simple light from the creator. the greater the distance from the creator, the greater the imperfection that appears, and hence, the more rules, categories and properties are needed. q: is there an intermediary state between good and evil? a: good is mercy, evil is judgment. in between there is compassion. q: what does it mean that the entire creation was built in man s image? a: the term man s image refers to ten sefirot that were corrected with three lines, and consist of rosh, toch, sof that consist of 248 organs. it is called the image of man because our world is built from a different substance, but as a replica of spiritual partzuf. 185 of 273 chapter

tor. by that, one extinguishes all the barriers, the misery and steps into the realm of the upper light. all the phenomena and the events we now perceive as negative, the anguish we experience, happen only because of the absence of the light of the creator around us. therefore, if we reach a higher spiritual degree, we will naturally be able to feel and receive the upper light, and thus avoid the judgment of the creator. the sukkah stands for the zone, or vessel of the soul, its structure and attributes. we must create that spiritual system called sukkah within us. this system will reflect our interrelations with the light that surrounds us. the soul cannot receive the upper light before it is corrected, and it therefore remains outside it in the form of surrounding light. the wisdom of ka

THE ROSICRUCIAN MANIFESTOS

es, and set the altar thereon, shut the door, and made it sure, with all our seals; besides by instruction and command of our rota, there are come to sight some books, among which is contained m (which were made in stead of household care by the praise-worthy m.p) finally we departed the one from the other, and left the natural heirs in possession of our jewels. and so we do expect the answer and judgment of the learned, or unlearned. howbeit we know after a time there will now be a general reformation, both of divine and humane things, according to our desire, and the expectation of others: for it is fitting, that before the rising of the sun, there should appear and break forth aurora, or some clearness, or divine light in the sky; and so in the mean time some few, which shall give their

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

one that present-day agnosticism must look back on as its founder. berkeley, as we have seen, carried the cartesian principle to its logical result; hume, on the other hand, gproved that, in a multitude of important instances, so far from possessing eclear knowledge, f that they may be so taken, we have none at all; and that our duty therefore is to remain silent, or to express at most, suspended judgment. h *huxley fs hume. p. x. this, the mob of mankind are very loath to do, for instead of honestly expressing nine-tenths of their knowledge in terms of doubt, they cast the whole onus of absolute or noumenal knowledge on to the back of some aching and asinine deity. by postulating unknowability, which if treated as an absolute term is also a positive one (god, spencer the transfigured real

THE TAROT OF C C ZAIN

conqueror's brow signifies the possession of that intellectual light which makes clear all the arcana of fortune. the three golden stars rising from the crown symbolize the dominion of man in all three worlds; physical, astral and spiritual. a t-square and two try-squares are traced upon the cuirass. the t-square, or tau, symbolizes virile force, and the two try-squares indicate the rectitude of judgment that enables the conqueror to direct this force either to right or left, into mental or physical power as occasion demands. the cuirass signifies resistance; the high held sword is the emblem of physical victory; and the scepter indicates mental conquest. this scepter is surmounted by a square, a circle, and a triangle. the square is the emblem of matter, the circle indicates the realm of

THE BOOK OF GATES

the twelfth hour the book of gates chapter i. the alabaster sarcophagus of seti i. chapter ii. the ante-chamber of the tuat chapter iii. the gate of saa-set: the second division of the tuat. chapter iv. the gate of aqebi. the third division of the tuat. chapter v. the gate of tchetbi. the fourth division of the tuat chapter vi. the gate of teka-hra. the fifth division of the tuat chapter vii. the judgment hall of osiris. the sixth division of the tuat. chapter viii. the gate of set-em-maat-f. the sixth division of the tuat--continued. chapter ix. the gate of akha-en-maat. the seventh division of the tuat. chapter x. the gate of set-hra. the eighth division of the tuat. chapter xi. the gate of ab-ta. the ninth division of the tuat. chapter xii. the gate of sethu. the tenth division of the t

tuat. this god is drawn by the gods of the tuat (in order to make divisions (or, distinctions) in the earth, and to work out [his] designs therein, to weigh words and deeds in ament, to magnify the great god above the little god among the gods. who are in the tuat, to place the khu (i.e, the blessed dead) upon, their thrones, and the damned [in the place] to which they have been condemned in the judgment, and to destroy their bodies by an evil death. ra saith-'o grant ye to me that i may restore the tiara, and that i may have possession of [my] shrine which is in the earth. let sa and heka unite themselves to me for the working out of plans for you, and for making to come into being their attributes (or, forms) ye [have (what is yours. isis hath made to be at peace the wind, and offerings

koning with my body, and that i may shoot forth evils against my enemies. their food is bread, and their drink is the tchesert wine, and they have cool water wherewith to refresh (or, bathe) themselves [offerings are made to them upon earth. one doth not enter into the place of destruction] 1 footnotes 154:1 or, the weeping. 157:1 supplied from champollion, notices, p. 772. next: chapter vii. the judgment hall of osiris. the sixth division of the tuat. sacred texts egypt ehh index index previous next p. 158 chapter vii. the judgment hall of osiris. the sixth division of the tuat. the boat of ra having passed through the fifth division of the tuat arrives at the gateway which leads to the sixth division, or, as the text says "this god cometh forth to this pylon, and he passeth in through it

ed mummy forms, who are described as the "gods and goddesses who are in this pylon" and it is called nebt-aha. the gate which admits to the sixth division resembles those already described; at the entrance to the corridor and at its exit stands a bearded mummied form, the former being called maa-ab, and the latter sheta-ab. these names mean "right (or, true) of heart" and p. 159 click to view the judgment hall of osiris. the gate of the serpent set-em-maa-f. p. 160 [paragraph continues] hidden of heart" respectively, and each is said to extend his hands and arms to ra. the corridor is swept by flames. the gods who acclaim the god say "come thou to us, o thou who art at the head of the horizon, o great god, who dost open the hidden place. open thou the holy doors, and unfold the portals of

d on the sarcophagus of tchehra at paris, 1 as well as from the sarcophagus of seti i, we may see that the pig in the p. 162 boat is called am-a, i.e "eater of the arm" and the boat is piloted by a second ape which stands in the bows. on the paris monument we see a man wielding a hatchet in a threatening manner and standing near the scales, probably with the view of destroying the deceased if the judgment of osiris prove adverse to him. this inscription is in the so-called "enigmatic" writing, 1 a fact which was first noticed by champollion, but a transcript of it exists on the sarcophagus of tchehra in characters which have the ordinary values, 2 and this reads as follows- p. 163 [paragraph continues "his enemies are under his feet, the gods and the spirits are before him; he is the enemy

THE HOLY BIBLE KING JAMES VERSION

d abraham went with them to bring them on the way. 18:17 and the lord said, shall i hide from abraham that thing which i do; 18:18 seeing that abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? 18:19 for i know him, that he will command his children and his household after him, and they shall keep the way of the lord, to do justice and judgment; that the lord may bring upon abraham that which he hath spoken of him. 18:20 and the lord said, because the cry of sodom and gomorrah is great, and because their sin is very grievous; 18:21 i will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, i will know. 18:22 and the men turned their faces from thence, and went tow

it until the morning ye shall burn with fire. 12:11 and thus shall ye eat it [with] your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it [is] the lord s passover. 12:12 for i will pass through the land of egypt this night, and will smite all the firstborn in the land of egypt, both man and beast; and against all the gods of egypt i will execute judgment: i [am] the lord. 12:13 and the blood shall be to you for a token upon the houses where ye [are] and when i see the blood, i will pass over you, and the plague shall not be upon you to destroy [you] when i smite the land of egypt. 12:14 and this day shall be unto you for a memorial; and ye shall keep it a feast to the lord throughout your generations; ye shall keep it a feast by an ordina

is horn in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman; the ox shall be stoned, and his owner also shall be put to death. 21:30 if there be laid on him a sum of money, then he shall give for the ransom of his life whatsoever is laid upon him. 21:31 whether he have gored a son, or have gored a daughter, according to this judgment shall it be done unto him. 21:32 if the ox shall push a manservant or a maidservant; he shall give unto their master thirty shekels of silver, and the ox shall be stoned. 21:33 and if a man shall open a pit, or if a man shall dig a pit, and not cover it, and an ox or an ass fall therein; 21:34 the owner of the pit shall make [it] good [and] give money unto the owner of them; and the dead

hou speak in a cause to decline after many to wrest [judgment] 23:3 neither shalt thou countenance a poor man in his cause. 23:4 if thou meet thine enemy s ox or his ass going astray, thou shalt surely bring it back to him again. 23:5 if thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him. 23:6 thou shalt not wrest the judgment of thy poor in his cause. 23:7 keep thee far from a false matter; and the innocent and righteous slay thou not: for i will not justify the wicked. 23:8 and thou shalt take no gift: for the gift blindeth the wise, and perverteth the words of the righteous. 23:9 also thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of egypt. 23:10

s upon the shoulders of the ephod [for] stones of memorial unto the children of israel: and aaron shall bear their names before the lord upon his two shoulders for a memorial. 28:13 and thou shalt make ouches [of] gold; 28:14 and two chains [of] pure gold at the ends [of] wreathen work shalt thou make them, and fasten the wreathen chains to the ouches. 28:15 and thou shalt make the breastplate of judgment with cunning work; after the work of the ephod thou shalt make it [of] gold [of] blue, and [of] purple, and [of] scarlet, and [of] fine twined linen, shalt thou make it. 28:16 foursquare it shall be [being] doubled; a span [shall be] the length thereof, and a span [shall be] the breadth thereof. 28:17 and thou shalt set in it settings of stones [even] four rows of stones [the first] row [

TYSON DONALD NEW MILLENNIUM MAGIC

lightened magi think they desire the power and wisdom of the light may become meaningless once the light has transformed their perceptions. therefore, the petty dabblers in the art had best think twice before they seek the light, lest they find themselves changed beyond recognition. although, in truth, they have little to fear; the light only manifests to those who are worthy to receive it in the judgment of the all. the taoist yoga of ancient china was based on stimulating the circulation of the light throughout all levels of the human being by means of traditional meditations on "the square inch field of the square foot house' the point between the eyebrow^ carl jung was of the opinion that westerners should not court the light in this way. he believed eastern and western minds were fund

planets may be divided into a polarity of light and dark relating to the top and bottom of the hexagram, and into a second polarity of male and female relating to the right and left sides. 0 light i female- t i 3 dark male the magus should be clearly aware that this assignment of the planets to the points of the hexagram is not often used in modern magical practice. it must be left up to personal judgment whether to blindly follow tradition or to use intelligence and intuition to study the matter independently. the arrangement given here should no more be accepted without question than the traditional arrangement. the numbering of the planets must be changed slightly to accord with their new positions. traditionally the sun, placed in the center of the hexagram, is given the number six. wh

chakra is the center of balance that controls and regulates the posi- tive and negative forces of the perceived self, even as the heart regulates the sensa- tions through its rate of pulsation. the solar plexus center controls the breathing and nervous impulses of the body. it is a focus for ingoing and outgoing information concerning the physical running of the body. it gives a sense of control, judgment, and order, physically expressed by the regularity of the breathing cycle. from the bowel, or pit of the stomach, arises physical strength, a fact well known to all athletes, especially wrestlers and weight lifters. it is the furnace where matter is consumed for fuel. its center yields a perception of dullness and heavi- ness, but also one of slow, inexorable strength that might be likene

the mature masculine mind perverted with the willfulness and self- ishness of the child. there is great energy here, but it is expended in ill-consid- ered ways. dictators and boy-conquerors in all walks of life are of this nature. they can grasp but they cannot hold. father-father is the perfect ruler. it is king arthur of camelot and jove on mount olympus. its personal qualities are eloquence, judgment, and keen insight into the human mind and heart. father-mother is the nature of saints and martyrs. this mixing of the strength and courage of the masculine with the sacrifice and caring of the feminine can be immensely powerful. mother-father is the inwardly or outwardly masculine female. when the polarities are favorably balanced, great individuals result, such as joan of arc, in whose

ability with circumspection. they will not expect a direct physical solution to a problem unless it is the only possible answer. most important of all, they will never seek pleasure through the pain of others lest their own agony become a source of amusement for the gods at some future time. the prime symbol of the balance of fate occurs in the mythology of ancient egypt. it is the great scale of judgment that is presided over by osiris. on it he commands the weighing of the heart of the newly dead person, symbolizing the sum of that person's actions in life, against the cosmic law, which is represented by the single ostrich feather of mayet (maat, goddess of justice and truth. she stands guard against the forces of chaos. if the heart of the dead is filled only with light, it will weigh t

TYSON DONALD SOUL FLIGHT

ber before them to question her concerning her relations with aleister crowley (1875-1947, who was something of a black sheep of the golden dawn. colquhoun had always assumed that the woman had been summoned before them in the astral body, but she wondered if instead perhaps the astral probing technique that she herself had experienced had been employed. she wrote"'astral examination' and 'astral judgment' 127. colquhoun, 23. 128. ibid. 129. colquhoun, 33. 104 soul flight were standard practice in the heyday of the gd [golden dawn] for vetting both postulants and members aspiring to the second order. it seems that such methods were still in force long afterwards and may be so, to this day."130 the sphere group when the golden dawn began to suffer conflicts among its leaders, various indivi

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

etween two pillars, robed in the costume of a judge. in one hand she holds up a set of weighing scales, and in the other, a sword-the symbols of her profession that signify respectively a fair and equal trial and the dispensation of punishment. her artificial posture has the appearance of a formal pose as she walks into the courtroom with her instruments of justice in her hands, and sits upon the judgment seat before the audience assembled to witness the events of the trial. she soon puts aside her symbols, and the trial begins. the environment of this trump is the interior of a courtroom. behind the lady judge is an open window covered with a curtain that conceals the place of execution from the gaze of those in the courtroom. if her judgment is for a sentence of death, this curtain is wi

er. the ruling intelligence of the trump is the greek goddess of justice, themis, whose bronze statue adorns the back of the courtroom. she stands perfectly straight with a great executioner's sword balanced upright before her, its point resting on the floor at her feet, one of her hands clasping each side of its guard. she stares straight ahead. when questioned about legal matters, or matters of judgment, she inclines the hilt of her sword to her right-hand side for yes and to her left-hand side for no. xii the hanged man hebrew letter: mem (water) correspondence: water path: twenty-third an enigmatic tableau greets the astral traveler into the world of this trump. a man hangs suspended by one ankle from a wooden scaffold with his arms bound behind his back, his head low over the mouth of

restored and show no signs of decay. the risen take little notice of your presence, but begin to sing joyously and lift their arms to the heavens. some fall to their knees in prayer. between the gray bodies of the risen walks a figure in white, his face radiant. as he touches each person in passing, they rise upward into the sky and vanish amid the clouds. bear in mind that this is not the actual judgment you are witnessing, but a kind of dramatic enactment of it. the ruling intelligence of the trump is the archangel gabriel, who will sound his horn on judgment day, causing the dead to rise from their graves. go to him and converse with him. he will give you good advice. xxi the world hebrew letter: tau (cross) correspondence: saturn path: thirty-second a woman dances on a stage with a gre

TYSON DONALD THE MAGICAL WORKBOOK

ze them in a mechanical way. for example, rather than telling yourself that you will now imagine the sensation of warmth, you must accept that the sensation of warmth is already present by becoming conscious of it. you do not pretend to feel warmth begin on the soles of your feet-you become aware that your feet are already warm and accept this reality without question, below the level of critical judgment. this trick of the mind is essential in magic. inward perception 111: astral projection f or this exercise you need a new penny. it should be as bright and clean as possible. before using it, wash it thoroughly with soap and water and dry it. lie upon your back on the floor in the reclining posture with eyes closed, a folded towel under your head, your arms at your sides, and your feet ar

iginal description in the order papers is scarcely more than an outline. i have expanded the details and added visualization to make the ritual more effective for beginners. in the illustration supplied by israel regardie in his book the golden dawn, the crosses inscribed on the ceiling and floor of the ritual chamber are aligned parallel to the sides of the room. i believe this to be an error in judgment. in the exercise i direct that these central crosses be aligned with the diagonal lines of astral fire intersecting on the ceiling and floor, since this facilitates the flow of energies during the exercise. the astral loops must pass through the beams and pillars of all the crosses. the divine name yeheshuah is vibrated twice for the cross on the ceiling and twice for the cross on the flo

x place the fool; on the left side of the second row put the universe; on the right of the second row, the wheel; on the left of the third row, the empress; in the center of the third row, the magician; on the right of the third row, the tower; on the left of the bottom row, the hanged man; second from left, the high priestess; third from left, the sun; at the right of the bottom row put the last judgment. the ten number cards of the suit corresponding to the direction in which the triangle points should be placed under these ten trumps that define the triangle. for air and the east, use swords; for fire and the south, use wands; for water and the west, use cups; for earth and the north, use pentacles. beneath the fool put the ace; beneath the universe, the two; beneath the wheel, the thre

TYSON DONALD THE POWER OF THE WORD

angels associated with a particular banner, an angel of mercy on the right who protects and rewards and an angel of severity on the left who administers judgments. since the four beasts stand for the elements fire, air, water, and earth, it is clear that six angels of tetragrammaton administer to each element, three the hieroglyphic monad 61 that are merciful and kind and three that are severe in judgment. they are in pairs ruled by the three banners of the name set over each element, the cardinal, mutable, and fixed. each pair of angels is associated with one of the twelve signs of the zodiac, and by understanding the nature of the signs we can understand the nature of their angels and their allotted works. the merciful and severe angels of each sign may be invoked and banished by means o

table fixed q d v s h q d v s h q d v s h t h v a b tzm i h l a 1 i h i h v h v h v i b v a the twelve names of the benevolent and merciful angels are extracted by reading down the columns. each name has three hebrew letters. to empower these names, the divine suffixes al or ih must be added to each and vowels inserted to render them pronounceable. the related twelve names of the severe angels of judgment are extracted by reading up the columns, adding the divine suffixes, and inserting vowels as before. it might be objected that revelation is a book of the new testament, was not originally written in hebrew, and has little connection with the kabbalah of the jews, which relies on verses extracted from the books of the old testament. this overlooks the strong reliance placed on the metapho

ohn dee, who had read agrippa and reuchlin. it is the same technique that is used to extract the seventytwo names of the shem ha-mephoresh from exodus 14:19-21 (see christian ginsburg, the kabbalah [london: routledge and kegan paul, 19551, pp. 132-6. in order to distinguish these two sets of angelic names, i have added the divine suffix al to the merciful angels and the suffix ih to the angels of judgment. the results are tabulated below. the position of the second h in each of the twenty-four permutations of ntragrammaton is indicated by boldface type: ihvh: aries (fire-cardinal) 1. angel of mercy: qthh+ al (kethahe1)-ihvh 2. angel of severity: hthq+ ih (hatakiah)-ihvh ihhv: sagittarius (fire-mutable) 3. angel of mercy: qtzh+ al (kazahe1)-ihhv 4. angel of severity: htzq+ ih (hazekiahkihhv

lyphic monad, we gained insight 66 tetragrammaton into the fivefold name of jesus of the christian kabbalists and the twentyfour permutations of tetragrammaton, twelve under the sun and twelve under the moon. the final theorem of dee's book pointed the way to the extraction of the names of the twenty-four wings of the winds, three pairs for each element, each pair made up of a left-hand spirit of judgment and a right-hand spirit of compassion. dee's second enochian key, where the wings of the winds are mentioned, demonstrated that it is necessary to assume the god-form of yehovashah (ihvshh, the creative and compassionate aspect of the heavenly christ, when we seek to command and direct the twelve wings of mercy on the right side through the "invoking" sigils of the banners; and to assume

erically in divisions of four, six, twelve, and twenty-four. n the bible, there are a number of magical objects associated with tetragrammaton and its permutations. the most important of these is the breastplate of aaron, who was the brother of moses and the first high priest of israel. this breastplate is described in considerable detail in exodus 28:15-30, where it is called the "breastplate of judgment" and also in the antiquities of josephus (3.7.5. the name "breastplate" is misleading. the hebrew word used to describe this object is chosen (chshn. its meaning is unknown, but it has been translated as "ornament" or "breast-piece" it consisted of a linen pouch used in divination that was worn against the breast of the high priest. to allow the chosen to be worn in this manner, a hole wa

WAITE ASPECTS OF MASONIC SYMBOLISM

ndidate is instructed to build upon his own part a superstructure which is somehow himself? this symbolism is lost completely in the ceremony of the fellowcraft degree, which, roughly speaking, is something of a degree of life; the symbols being more especially those of conduct and purpose, while in the third degree, they speak of direct relations between man and his creator, giving intimation of judgment to come. the third degree i have said, and you know, that the master degree is one of death and resurrection of a certain kind, and among its remarkable characteristics there is a return to building symbolism, but this time in the form of a legend. it is no longer an erection of the candidate's own house- house of the body, house of the mind, and house of the moral law. we are taken to th

h, a new life, a mystic death and resurrection, as so many successive experiences through which the candidate passed on the way of his inward progress from earthly to spiritual life, or from darkness to light. the ritual or book of the dead is a case in point. it has been for a long period regarded by scholarship as intimating the after- death experiences or adventures of the soul in the halls of judgment, and so forth; but there are traces already of the genesis of a new view, chiefly in the writing of mr. w. flinders petrie, according to which some parts at least of this great text are really a rite of initiation and advancement, through which candidates pass in this life. the book of the dead if i am putting this rather strongly as regards one important authority, it is at least true to

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

s of terror when they heard of the death of horus, were made happy once more, and sang songs of joy over his recovery. the happiness of isis in her child's restoration to life was very great, for she could again hope that he would avenge his father's murder, and occupy his throne. the final words of thoth comforted her greatly, for he told her that he would take charge of the case of horus in the judgment hall of anu, wherein osiris had been judged, and that as his advocate he would make any accusations which might be brought against horus to recoil on him that brought them. furthermore, he would give horus power to repulse any attacks which might be made upon him by beings in the heights above, or fiends in the depths below, and would ensure his succession to the throne of the two lands

nd are moreover fully persuaded that to form true notions of the divine nature is more acceptable to them than any sacrifice or mere external act of worship can be, you will by this means be entirely exempt from any danger of falling into superstition, an evil no less to be avoided than atheism itself [fn#290] the animal here referred to must be the dog-headed ape, which we see in pictures of the judgment assisting thoth to weigh the heart of the dead. this dog-headed ape is a wonderfully intelligent creature, and its weird cleverness is astonishing [fn#291] the egyptian tehuti, or thoth [fn#292. xii. now, the story of isis and osiris, its most insignificant and superfluous parts being omitted, runs thus- the goddess rhea,[fn#293] they say, having accompanied with kronos[fn#294] by stealth

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

lls in secret. thus, the brethren become overwhelmed when something superior occurs to the apparent beginner, then they say: we, who are older in these studies, are not passing through what this beginner is now passing through, thus, they ask themselves: how is it possible that this person who has only just begun is boasting about being an initiate? judge not, that ye be not judged. for with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again- matthew 7: 1-2 6 a priori: based on hypothesis or theory rather than experiment; derived by logic without observed facts. cuando alguno de esos bodhisattvas se levanta, cuando vuelve a la senda, cuando recapitula iniciaciones, entonces los hermanos se sorprenden y dicen: este hasta ahora esta c

, the master emerges the same way from the philosophical egg. in the eighth key an illustration of the viridarium chymicum, death is represented by a corpse, putrefaction is represented by crows, the crop is represented by a humble farmer, the growth by a wheat stalk, and the resurrection by a deceased person who rises from the grave [sepulcher] and by an angel that plays the trumpet of the final judgment. arcano viii vamos a estudiar en esta lecci n la octava llave de basilio valent n. ilustraci n de viridarium chymicum. la octava llave es una alegor a alk mica, clara y perfecta de los procesos de la muerte y resurrecci n que suceden inevitablemente en la preparaci n esot rica de la piedra filosofal. toda la preparaci n ntima de la piedra y la transmutaci n met lica, se hallan representad

ique for awakening the consciousness is based on the self-remembering. every human being is found to be fascinated by many things as we have already stated in the preceding paragraph. when some kind of representation fascinates us, we forget about ourselves, and then we dream. we have seen the people while in a public manifestation launching themselves into violence. gentlemen (that in their sane judgment) are not capable of uttering a bad word, in these cases, have insulted and thrown stones, co-mingled with the multitude. behold here the power of fascination. one forgets oneself, then one dreams and while dreaming one does many completely absurd things. after the dream is gone, come shame and problems arise. it is necessary that the gnostic student not become fascinated with anything. gn

ere refugio, cuando ya no anda en busca de seguridad, cuando ya no codicia m s libros ni conocimientos, cuando ya ignora hasta el recuerdo del deseo, entonces s lo queda en nosotros eso que se llama amor. cu n grande es amar! s lo las grandes almas pueden y saben amar. 126 arcanum 20 let us now concentrate profoundly on the study of the arcanum xx of the tarot. the hieroglyphic of this arcanum is judgment. a genie plays the trumpet and the dead escape from the sepulcher. we must know that in this arcanum a man, a woman and a child are revived. this is the marvelous/wonderful ternary. studying this arcanum, we are not going to continue with the old hebraic sameness [monotony. it is necessary for us to judiciously concentrate on the problem of resurrection if what we truly want is to be resu

WESTERN MANDALAS OF TRANSFORMATION SR AL

nt as beginning it during the appropriate planetary hour. planetary attributes saturn: positive: endurance, reserve. strengthens capacity to carry out one's duties. constriction, limitation, equilibrium. use for grounding, stability, and making ideals concrete. higher intuition. patience. negative: hatred and discord. impatience and coldness. brooding, irksome, autocratic. jupiter: positive: good judgment, direction, honor- benevolent power, expansion, contentment. optimism. spirituality and devotion. mercy and generosity. negative: hypocrisy, pride, dogmatism. smugness and greed. exorbitant and self-righteous. mars: positive: dynamic action and energy. ambition, physical strength, courage. willpower, vitality, and anger (constructive. enthusiasm, resolution, self-assurance. efficient and

WHO ARE THE DRACONIANS

the book of genesis, originally an upright-standing being with a semblance of free agency and sentience. if this were not the case then the creator would not have "judged" this "beast, much less cursed it to go about upon it's belly. this curse has been suffered by many of the reptilian sub-species, however there are apparently some of the more "alien" branches which have escaped this particular judgment "for a time. but this does not discredit god since there are many "delayed prophecies" in the scriptures. including the prophecy of the lion and the lamb making peace with each other, which may not be realized until well into the millennium. human-reptilian genetic "hybrids" on the other hand, supposing they possess a soul-chakra matrix, might escape this particular judgment. could this b

ld be confused with a computer "program [or should i say computer "virus] anyway, imagine for a moment that the luciferians began to experiment with "their" saurian bodies. if we accept the possibility that the luciferians were fully intent on maintaining their hold upon these serpentine or saurian creatures, then could this in part explain the mass-extinction of most of the saurians as being the judgment of a just creator? also, since many "dating techniques" base the age of the stratum on the objects found within, and also the age of the artifacts on the type of stratum in which they lie, then we are dealing with a catch-22 type of dating system wherein any theoretical date could be applied. and usually the stratum are aged based on the assumption that they took millions or billions of y

enemy, but thanks for straightening that fact out for me" then i felt the rage building inside again, so i lunged again, this time i hit him as hard as i could, in the side of the head. i think it stunned him, but not for long. again he threw me back, this time i slid backward against the exhaust fan from the building. as i tried to get up, he dove on top of me and said "now you die for your bad judgment" he felt a lot heavier than he looked, i could not throw him off. i thought i was about to die. but then i saw my eastwing hammer, it was hanging on the inside of the vent cover. i reached up and grabbed it. and swung it as hard as i could at his head. when i hit him he squealed like a hog. his body went limp, and i rolled him off of me. then i kept hitting him just to be sure. they are r

WICCA WITCHCRAFT TODAY

d what has been irreverently called 'salvation on the cheap 'abjure your heathen gods, believe in the three gods who are one, and you go straight to a glorious heaven, where you are a king with a golden crown, never working but playing harps and making wassail for ever' all who refused this offer would burn in hell. there is an old story of a scots minister who preached 'and, dear brethren, after judgment day i will stand on the battlements of heaven by the richt han' o' the lord, and we will luk down on ye awrithing in the awfu' fiers o' hell. and ye shall scream in agony "o lord, lord, we didna ken" and the lord will luk doun on ye wi' his infinite goodness and mercy, and he will say unto ye "weel, ye ken the noo' we laugh today, but it was not a joke when people believed that it would h

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

the atman is his peaceful joy: sorrow melts into that clear peace: his quiet mind is soon established in peace. the uncontrolled mind does not guess that the atman is present: how can it meditate? without meditation, where is peace? without peace, where is happiness? the wind turns a ship from its course upon the waters: the wandering winds of the senses cast man s mind adrift and turn his better judgment from its course. when a man can still the senses i call him illumined. the recollected mind is awake in the knowledge of the atman which is dark night to the ignorant: the ignorant are awake in their sense-life which they think is daylight: to the seer it is darkness. water flows continually into the ocean but the ocean is never disturbed: desire flows into the mind of the seer but he is

d from shape to shape, first as a raven on whose ancient wings scarcely a feather lingered, then you seemed a weasel moving on from stone to stone, and now at last you wear a human shape, a thing grey man half lost in gathering night. druid. what would you, king of the proud red branch knights? fergus. this would i say, most wise of living souls: young subtle conchubar sat close by me when i gave judgment, and his words were wise, and what to me was burden without end, to him seemed easy, so i laid the crown upon his head to cast away my sorrow. druid. what would you, king of the proud red branch kings? fergus. a king and proud! and that is my despair. i feast amid my people on the hill, and pace the woods, and drive my chariot-wheels in the white border of the murmuring sea; and still i f

how can he decide? shall we get someone who disagrees with both of us? but if he already disagrees with both of us, how can he decide? shall we get someone who agrees with both of us? but if he already agrees with both of us, how can he decide? obviously, then, neither you nor i nor anyone else can know the answer. shall we wait for still another person? but waiting for one shifting voice to pass judgment on another is the same as waiting for none of them. harmonize them all with the heavenly equality, leave them to their endless changes, and so live out your years. what do i mean by harmonizing them with the heavenly equality? right is not right; so is not so. if right were really right, it would differ so clearly from not right that there would be no need for argument. if so were really

ood. the second: it is flour and water. the third: a gift of god. the fourth: baked dough. the fifth: changeable, according to how you mean bread. the sixth: a nutritious substance. the seventh: nobody really knows. when they decide what bread is, said nasrudin, it will be possible for them to decide other things. for example, whether i am right or wrong. can you entrust matters of assessment and judgment to people like this? is it or is it not strange that they cannot agree about something which they eat each day, yet they are unanimous that i am a heretic? first things first to the sufi, perhaps the greatest absurdity in life is the way in which people strive for things such as knowledge without the basic equipment for acquiring them. they have assumed that all they need is two eyes, a n

an to an unjust government, a martyr is more dangerous than a rebel. italian everyone should be allowed to keep his natural clothes, his natural food, and his natural religion. german justice flees the world because no one will give it shelter in his house. maltese moral decisions are always easy to recognize. they are where you abandon self-interest. rev. mother superior darwi odrade, dune every judgment teeters on the brink of error. to claim absolute knowledge is to become monstrous. knowledge is an unending adventure at the edge of uncertainty. leto atreides ii, dune before i judge my neighbour, let me walk a mile in his moccasins. sioux i am free of all prejudices. i hate every one equally. w.c. fields law separates, compromise conciliates. german treat all men alike. give them all th

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

in turn most of the great centers of learning. history narrates that his pilgrimage in search of wisdom extended to egypt, hindostan, persia, crete and palestine, and that he gathered from each country fresh stores of information, and succeeded in becoming well acquainted with the esoteric wisdom as well as with the popular exoteric knowledge of each. he returned with his mind well stored and his judgment matured, to his home, intending to open there a college of learning, but this he found to be impracticable owing to the opposition of its turbulent ruler polycrates. failing in this design, he migrated to crotona, a noted city in magna graecia, which was a colony founded by dorians on the south coast of italy. it was here that this ever-famous philosopher founded his college or society of

benjamin 5 suits of raiment joseph presented only 5 of his brethren to pharaoh. david took 5 pebbles when he went to fight goliath. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 62. the jews classed a bride s attendants by fives five wise and five foolish virgins. there are five articles of belief in the mahometan faith in allah, in angels, in the prophet, the day of judgment, and predestination. the five duties of a member of the christian church were stated by the fathers. to keep holy the festivals; to observe the fasts; to attend public worship; to receive the sacraments; and to adhere to the customs of the church. st. paul said he preferred to speak 5 words in a language understood by his hearers than 10,000 in an unknown tongue. in arranging a horoscope

natural death. the ancient chinese spoke of 5 elements--earth, wood, fire, metal and water; and of 5 primary colors yellow, red, white, green and black. 65. the 5th element, the quintessence of the alchymist, was derivable from the four, by progression--at first the ens, then the two contraries, then the three principles, then the four elements. separate the pure from the impure, gently and with judgment, and so you obtain the quintessence, the son of the sun. similarly, note the progression; stone, plant, animal, man, god. the old authors added--talia si jungere possis, sit, tibi scire satis; to which this author adds--sed quod scis, nescis# numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 66. chapter ten the hexad, s ix, 6. icomachus calls it, the form of form

perficies and solid. it is called agelia, from agelai, herds, as groups of stars were called by the babylonian sages, over which herds ruled 7 angels. also phylakikos, guardian, because the seven planets direct and guide our universe. 73. also aegis, from pallas athene, or minerva, the bearer of the breastplate or aegis, also telesphoros, leading to the end, because the 7th month is prolific; and judgment, because their physicians looked for a crisis on the 7th day in many diseases. among other curious problems and speculations, the pythagorean philosophers attempted to prove that offspring born at the full term, 9 months, or at 7 months, were viable, i.e. might be reared, but not those born at 8 months, because 8 consists of two odd numbers (male only) 5 and 3; but in 9 and 7, male and fe

locate the sapta rishi, seven sages of primitive wisdom, are a group of the first importance and are easily recognized. duncan, in his astro-theology, gives 7 stages of life with associated planets; thus, infancy, moon, luna; childhood, mercury, knowledge; youth, venus, love; numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott manhood, sol; full strength, mars; maturity of judgment, jupiter; and old age, saturn. 74. some philosophers have said that our souls have 7 foci in the material body, viz, the five senses, the voice and the generative power. the body has seven obvious parts, the head, chest, abdomen, two legs and two arms. there are seven internal organs, stomach, liver, heart, lungs, spleen and two kidneys. the ruling part, the head, has seven parts for exte

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

ect (zeitobjekt, therefore, is dependent on a temporalizing (zeitigend) of the original flow (fl) of prereflective consciousness, which constitutes the external objectivity displayed in the duration of things that appear as well as the internal subjectivity by which the flow of consciousness itself endures.134 in the final analysis, husserl s phenomenological method of the epoch the suspension of judgment with regard to the actuality or nonactuality of the contents of consciousness seeks to disclose world and ego without being ensnared in the traditional binary of objectivity and subjectivity. to the extent that the world is alive as a datum of consciousness, it coheres immanently as an intentional form of subjectivity in the world; analogously, to the extent that the subject is constitute

utic suppositions 35 rather than obliterates dichotomy.236 the interrelationship of two discrete qualities yields the indifference that facilitates difference of identity (a+ b) as opposed to identity of difference (a= b. in the theosophic symbolism adopted by kabbalists, god is characterized as balancing two major attributes, the outpouring hand of mercy on the right and the constricting hand of judgment on the left, the masculine impulsion to overflow and the feminine capacity to receive. god s becoming, and the nature of being that may be adduced therefrom, is measured by this balance, a harmony that preserves opposites in their opposition. in the thirteenth century kabbalists were already employing the term hashwa ah, which, as gershom scholem noted, corresponds to the latin indistinct

the primal phase of divine autogenesis, the initiating power that is the unconditioned and absolutely first beginning. 247 it is with regard to this issue that schelling s probable indebtedness to kabbalah, and especially to the teachings of luria, is perhaps most conspicuous. in language that resonates with kabbalistic symbolism, based in turn on an earlier aggadic motif regarding the primacy of judgment vis -vis mercy in the creation of the world,248 schelling states explicitly that in the godhead might precedes leniency, stringency precedes gentleness, and wrath precedes love.249 moreover, thinking time/ hermeneutic suppositions 37 in an even more precise analogue to the kabbalistic myth of simsum the primordial withdrawal of the infinite from itself into itself to create the space devo

f, is the eternal force and might of god. in this manner, the negating force is that which is singularly revealing of god. but the actual being of god is that which is concealed. 260 the mystery of occlusion, according to schelling, is alluded to in the biblical image of god concealing his countenance. 261 yet, from another perspective, the receding must be seen as an expression of advancing, the judgment a manifestation of love. the decision to reveal itself and to posit itself superably as the eternal no was one and the same decision. hence, just as this decision is a work of the highest freedom, it is also a work of the highest love. priority is in inverse to superiority. 262 we find exactly the same logic at work in the relevant kabbalistic sources: the first act is one of judgmental c

iterary context in which the dictum appears is crucial in determining its precise meaning. linear circularity (a)temporal poetics 61 su ce it here to note that the insight about the orthographic composition of emet appears in a discussion concerning the correct judicial behavior, a discussion that provokes, as is typical for the rabbinic imagination, theological reflection on the nature of divine judgment. the cosmic judge is upheld as the model of behavior for human judges and thus a discussion about the latter will of necessity lead to the former. in the context of these pronouncements, we learn of the seal (hotam) of god, a seal that seals the judgment, the stamp of truth that makes the edict stand. hence, the adage that the signet of god is truth from which springs the observation that

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

that these three names are at the supernal of the tree relating to the sephiroth of chesed, just before one crosses the abyss (see figures 18 through 21. 46 47 48 49 fig. 21. the 91 governors of the aethyrs in assiah of assiah 50 the ca l l of t h e 30 ae t h y r s english "the heavens which dwell in the first aire (or name the aire required) are mighty in the parts of the earth, and execute the judgment of the highest "unto you it is said: behold the face of your god, the begin. ping of comfort, whose eyes are the brightness of the heavens, which provided you for the government of earth and her unspeakable variety, furnishing you with a power understanding, to dispose all things according to the providence of him that sitteth on the holy throne, and rose up in the beginning, saying "the

p pathworking in such things as tarot cards. ultimately it is up to the reader to make his or her own decisions on the subject. as much as i personally admire the enthusiasm of the sphere group, i would have to side with annie horniman's viewpoint (see magicians of the golden dawn by ellie howe, page 247-251, for her reasoning against the sphere group, as much as it pains me to do so. her magical judgment on this issue is viewing some of their actions as faulty, even though some of our visionary work produces identical results. the bottom line on any magical work is ultimately that you are on your own. group working can be done for special occasions, but the main source of magical investigations is singular, for this type of environment is something that requires inner strength. group supp

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

d" ladaoiasarnomare holy ones, the bra honour (the seal of) emtajisa, laiadiza honour the masi mahe' house sakimann, isalima= hundred (all) whima hyacinth pillars nazivabgbe i i oel i am zodiudo in qo, i, do, ta, 00 increase (noun) pilad increase the thunders oh ananags iniquity madsridi is is (which is) dasa i is not? is not (as) tage intent fafenn jaws (in the depth of my) pi ad"apahe joy mozod judgment zodizirasi just (the) dada just (this) bal' justice (of) baas justice (his) bcilitinn "justice, extreme or fury" balatime k kingdoms flouu-dohe knowledge (the use defiled) lad ranadi knowledge (the ark of) lads nahe known (let her be known) homstzipe l laid up masi lamentation (of) g3pahinn lamp, living or everburning hublro lanterns law (i make a law) hohorila let there be caheristeosa l

th, where the same ceremony is performed. celebrant fire which rises upward; fire of the soul's aspiration: in the name of our fire of longing. he per forms the same ceremony at the west. celebrant fire of the outward splendour; fire of the indwelling glory: in the name of that fire which is shekinah. he performs the same ceremony at the north. celebrant fire of purgation in geburah; holy fire of judgment: in the name of perfect fire. he again reaches the east, lifts up the vessel of incense, turns westward and says: c.elebrant behold i have consecrated with fire. he resumes his place on the throne of the east. there is a momentary pause. celebrant fratres et sorores, of the holy order of the .6 .6, brethren of the concealed sanctuary, i say unto you that the light is extended. that the ch

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ses sacrificial priests (hofgogar: skyldu jjeir rasa fyrir biobum ok domum manna 1 milli (they had to advise about sacrifices and dooms; and it adds, that they had been named diar (divi) and drottnar (domini. this representation, though it be but a conjecture of snorri's, shows the high estimation in which the priestly order stood, so that gods themselves were placed at the head of sacrifices and judgments. but we need not therefore confound diar and drottnar with real human priests -1 just as the catholic clergy furnished as well the props as the opponents of the reformation. the notable example of a heathen priest abjuring his ancient faith, and even putting forth his hand to destroy the temple he had once held sacred, has been quoted from beda on p. 82. this priest was an english, not a

ABRAMELIN3

me which he hath blasphemed! of abramelin the mage 208 essential remarks upon the foregoing symbols. it is certain that among all the symbols which i have hereinbefore written down there be many which one can employ for evil (purposes; and i avow that (at first) i intended not to give them here at all; but thereafter i did make reflection in myself that i was working no evil; for often the secret judgments of god permit disgrace, hindrances, infirmities, and other vexing accidents to happen unto mortals, either to awake them from the lethargy wherein they be sunk so that they recognise not their creator, or else to give them an opportunity by their afflictions of increasing their merit. and although god can in no way do evil, but always good, nevertheless we cannot deny that occasionally h

ALEISTER CROWLEY BOOK OF THE LAW

means and means. be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! also, take your will and fill of love as ye will, when, where, and with whom ye will! but always unto me. i,52: if this be not aright; if ye confound the space-marks, saying: they are one; or saying, they are many; if the ritual be not ever unto me: then expect the direful judgments of ra hoor khuit! i,53: this shall regenerate the world, the little world my sister, my heart& my tongue, unto whom i send this kiss. also, o scribe and prophet, though thou be of the princes, it shall not assuage thee nor absolve thee. but ecstasy be thine and joy of earth: ever to me! to me! i,54: change not as much as the style of a letter; for behold! thou, o prophet, shalt not behol

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

d. they are adequate to all demands made upon them; each symbol is not only mathematically precise, but possesses an artistic significance which helps the diviner to understand them by stimulating his aesthetic perceptions. the master therion finds that the tarot is infallible in material questions. the successive operations describe the course of events with astonishing wealth of detail, and the judgments are reliable in all respects. but a proper divination means at least two hours' hard work, even by the improved method developed by him from the traditions of initiates. any attempt to shorten the proceedings leads to disappointment; furthermore, the symbols do not lend themselves readily to the solution of spiritual questions. the holy qabalah, based as it is on pure number, evidently p

ALEISTER CROWLEY MEDITATION

? but it is god who is all and not any part; and every "dealing" must thus be an expansion of the soul, a destruction of its separateness. every ray of the sun expands the flower. the surface of the water in the magick cup is infinite; there is no point different from any other point<marks, saying: they are one; or saying, they are many. then expect the direful judgments of ra hoor khuit. sic: error of capitalization, should be "if ye confound the space-marks> this shall regenerate the world, the little world my sister" these are the words of nuit, our lady of the stars, of whom binah is but the troubled reflection. thus, ultimately, as the wand is a binding and a limitation, so is the cup an expansion- into the infinite. and this is the danger of the cu

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

o less arbitrary than the cave-man with his eye. we are like the snark in the barrister's dream, witnesses, lawyers, and judge in one. we have no standard independent or ourselves; and we know only too well that our witnesses, the senses, are neither competent, clear, trustworthy, intelligent, or even capable of giving evidence on the actual issues. the mid is in even worse plight. obviously, its judgments must be based on its own laws, and we have no shadow of reason for supposing that these possess any authority beyond their own jurisdiction. we know that the structure of the brain has been determined by the animal struggle to survive: it is adapted to the conditions of environment. it is the serf of brute passions, the ape of atavism, the dupe of sense, and the automaton of accident. we

kers are only just beginning to realize what mystics have known since the morning star glimmered through the haze on the horizon of history, that the laws of thought are only expressions of the bondage of the thinker. apart from the dependence of mind upon the unreliable, symbolically communicated, and fragamentary affidavits of sense, apart from the imperfections inseparable from its origin, our judgments are necessarily no more than representations of the consistency of one part of our internal structure with another. we cannot lift ourselves by pulling at our toes. we now know that our most fixed axioms are as arbitrary as a madman's delusions. there is nothing to prevent a man from asserting that "things which are both equal to the same thing are both greater than each other" and const

equence. our sensorium makes no distinction between concrete and abstract ideas in this respect. sensory impressions and general ideas are equally grist for the mill. but we make a distinction between our record of events whose sequence is a necessary part of our comprehension of them, and those which are independent of our history. we insist on the sequence of school and college, but our general judgments are recognized as independent of time. this is peculiarly the case with our idea of the ego, which we instinctively regard as if it were eternal and unchanging, though in fact it grows and decays continually. yet we think of the incidents of boyhood as having occurred to the ego, forming part of its character. now since this ego is only conscious by virtue of having formulated itself, or

n spirit and letter to those which govern love. i confidently appeal to impartial observers to say whether the ideals of the book are not cleaner, more wholesome, more human, and more truly moral than those of marriage as it is. al i,52 "if this be not aright; if ye confound the space-marks, saying: they are one; or saying, they are many; if the ritual be not ever unto me: then expect the direful judgments of ra hoor khuit" the old comment 52. but distinctions must not be made before nuit, either intellectually, morally, or personally. metaphysics, too, is intellectual bondage; avoid it! otherwise on falls back to the law of hoor from the perfect emancipation of nuit. this is a great mystery, only to be understood by those who have fully attained nuit and her secret initiation. the new com

r bodily gestures with the various objects of our senses (poincare- i note after reading him, months later, as i revise this note- explains this fully. so that a 'yard' is not a thing in itself, but a term in the equations which express the laws according to which we move our muscles. my knowledge consists exclusively of the mechanics of my own mind. all that i know is the nature of its norm. the judgments of the reason are arbitrary, and can never be verified. truth and reality are simply the substance of the reason itself. my demonstration that "none-two is the formula of the universe" should then preferably be re-stated thus "the mind of the beast 666 is so constituted that it is compelled to conceive of an universe whose formula is none-two" i note that laotze makes no attempt to annou

ALEISTER CROWLEY EQ I 5

at minute point in the centre. and all this is the sigil of the aethyr, gold and azure and green. yet also these are the severities. it is only in the first three aethyrs that we find the pure 141 essence, for all the other aethyrs are but as malkuth to complete these three triads, as hath before been said. and this being the second reflection, therefore is it the palace of two hundred and eighty judgments. for all these paths21 are in the course of the flaming sword from the side of severity. and the other two paths are zayin, which is a sword; and shin, which is a tooth. these are then the five severities which are 280. all this is communicated to the seer interiorly "and the eye of his benignancy is closed. let it not be opened upon the aethyr, lest the severities be mitigated, and the

the armies of the east. for i am peace. my groves of olive were planted by an harlot, and my horses were bred by a thief. i have trained my vines upon the spears of the most high, and with my laughter have i slain a thousand men. with the wine in my cup have i mixed the lightnings, and i have carved my bread with a sharp sword. with my folly have i undone the wisdom of the magus, even as with my judgments i have overwhelmed the universe. i have eaten the pomegranate in the house of wrath, and i have crushed out the blood of my mother between mill-stones to make bread. there is nothing that i have not trampled beneath my feet. there is nothing that i have not set a garland on my brow. i have wound all things about my waist as a girdle. i 169 have hidden all things in the cave of my heart

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ccounts for the peculiar, yet powerful, people who are met at times; they are so one-pointed and apparently so unbalanced that their sole attention is given to one line of development only, so much so that the other lines are hardly apparent. yet their influence seems great, and out of all proportion to their superficial worth. a realisation of these factors will deter the wise student from hasty judgments, and from rapid conclusions concerning his fellow men. occasionally a variation of this reason for rapid and immediate incarnation is seen when an initiate (who has nearly completed his cycle) appears in incarnation to express almost entirely one perfected principle. this he does for the good of a particular group which though engaged in work for humanity is failing somewhat in its objec

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

e or no appeal to the personality. it embodies a conception of the ego in his relationship to others. a principle is that which governs always the action of the ego on his own plane, and it is only as we come more and more under the guidance of that ego that our personality conceives of, and responds to these ideas. this is a point to be borne in mind in all dealings with others and should modify judgments. to apprehend a principle justly marks a point in evolution. a principle is that which ensouls a statement dealing with the highest good of the greatest number. that a man should love his wife is a statement of a principle governing the personality but it must later be transmuted into the greater principle that a man must love his fellow men. principles are of three kinds and the higher

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

e the composer of oratories and of sacred music. the method of healing for this ray would be by faith and prayer. the way of approaching the path would be by prayer and meditation, aiming at union with god. the seventh ray of ceremonial order or magic strength, perseverance, courage, courtesy, extreme care in details, self-reliance. vices of ray: formalism, bigotry, pride, narrowness, superficial judgments, self-opinion over-indulged. virtues to be acquired: realisation of unity, wide-mindedness, tolerance, humility, gentleness and love. this is the ceremonial ray, the ray which makes a man delight in "all things done decently and in order" and according to rule and precedent. it is the ray of the high priest and the court chamberlain, of the soldier who is a born genius in organisation, o

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

of guidance. the sensitivity of the human race (as the result of economic insufficiency, of war, anxiety and pain) is becoming so acute that we who work on the inner side must hasten to impress sensitive, awakening psychics with the right impression. hence our effort to create these groups, and to use people like yourselves who are (theoretically) harmless but actually full of prejudice and hasty judgments. we have to use the material which lies to hand and are greatly handicapped at all times. after you have worked consciously at the purification of the mind and after you have attempted to free yourselves from prejudice, from preconceived ideas and hasty judgments and determinations (based upon your own background, tradition, social and racial status, you will then brood consciously on th

lise your activities and work increasingly with individuals. thus does the first ray type achieve understanding; thus does he grow in love. february 1934 brother of old: this past year has been one of testing and of strain for you and of consistent, faithful, inner work. you have ever been sure of your spiritual relationships and that is right and well but you are fortunately less sure now of the judgments of the personality. when the personality is being relegated to its rightful place as an instrument and the shift of consciousness is away from the exterior life of the form to the interior life of the soul, then true esoteric living becomes possible. in the life of all disciples, there comes the time when there is an interlude of difficulty. during that interlude, discovery is made that

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

he life of god, for they negate the new culture and render inactive the seeds of the coming civilisation. from this display of energy, unthinking humanity draws back in fear and likes it not. when full of personality hate and self-will, human beings seek often to turn this energy to their own selfish ends. if human beings (even the best of them) were not so undeveloped and so superficial in their judgments and their vision, they would be able to penetrate behind what is going on in the key countries in the world and see the gradual emergence of new and better conditions, and the passing away of the loved, but slowly decaying forms. the energy of shamballa is, however, so new and so strange that it is hard for human beings to know it for what it is the demonstration of the will of god in ne

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

some books which it is desired should be- 92- the unfinished autobiography copyright 1998 lucis trust written for the public. you can write them. will you do so" without a moment's notice i said "certainly not. i'm not a darned psychic and i don't want to be drawn into anything like that" i was startled to hear myself speaking out loud. the voice went on to say that wise people did not make snap judgments, that i had a peculiar gift for the higher telepathy and that what i was being asked to do embodied no aspect of the lower psychism. i replied that i didn't care, that i wasn't interested in any work of a psychic nature at all. the unseen person who was speaking so clearly and directly to me then said that he would give me time for consideration; that he would not take my answer then and

ALICE BAILEY THE LABOURS OF HERCULES

innumerable gradations between black and white, he is seldom inclined to be an extremist. he knows that those who are regarded as pillars of society may be pharisees, and the unostentatious and humble, the salt of the earth; that those who protest their excellence most vehemently may be the least meritorious; that the worldly wise may act like fools, and fools may stumble upon treasures; that the judgments of the world may be reversed by a higher court; that truth may walk the earth in many an unlikely guise. the quest for truth, then, becomes changed into the development of discrimination. in a sense, truth does not exist for human beings, for all truths are but fractional parts of greater wholes. the search for these more inclusive concepts is of more importance than the insistence upon

BLAVATSKY H P ANTHROPOGENESIS

called quinanes" says the author of "atlantis (p. 204[[vol. 2, page] 277 the giants. are giants a fiction? here, again, we come into collision with science. the latter denies, so far, that man has ever been much larger than the average of the tall and powerful men one meets with occasionally now. dr. henry gregor denounces such traditions as resting upon ill-digested facts. instances of mistaken judgments are brought forward. thus, in 1613, in a locality called from time immemorial the "field of giants" in the lower dauphine (france, four miles from st. romans) enormous bones were found deeply buried in the sandy soil. they were attributed to human remains, and even to teutobochus, the teuton chief slain by marius. but cuvier's later research proved them to be the fossil remains of the di

the flood. let the student exercise his intuition by placing these facts together; no more can be said "the connection" comments lyell "between the doctrine of successive catastrophes and repeated deteriorations in the moral character of the human race, is more intimate and natural than might at first be imagined. for, in a rude state of society, all great calamities are regarded by the people as judgments of god on the wickedness of man. in like manner in the account given to solon by the egyptian priests of the submersion of the island of atlantis under the waters of the ocean, after repeated shocks of an earthquake, we find that the event happened when jupiter had seen the moral depravity of the inhabitants" true; but was it not owing to the fact that all esoteric truths were given out

DION FORTUNE MYSTICAL QABALA

luences of all the others. secondly, it is a fallen sephirah, for it was cut off from the rest of the tree by the fall, and the coils of the stooping dragon arising from the world of shells, the kingdoms of unbalanced force, separate it from its brethren. behind the shoulder of the queen, the bride of microprosopos (malkuth, the serpent rears his head, and here is said to be the place of severest judgments. the sphere of malkuth abuts upon the hells of the averse sephiroth, the qliphoth, or evil demons. it is the firmament whereby elohim separated the supernal waters of binah from the infernal waters of leviathan. 32. the signification of the qliphoth must be considered flilly in due course; but having referred to them here in order to explain the position of malkuth, we must say something

nced his opp9sing influence in my affairs. but after i had succeeded in treading the path of saturn out into the indigo darkness of the unseen until the moon of yesod rose in purple and silver over the horizon, i felt that i had received the initiation of saturn, that he was no longer inimical to me, but a friend who, though candid and stern, was to be trusted to protect me from mistakes and rash judgments. i realised his function mystical qabala page 48 as the tester, and not the antagonist or avenger. i realised him as time with his scythe, but knew also why he was called in hebrew shabbathal, rest "for he giveth his beloved sleep" after that, the thirty-second path was open to me, not only on the tree, but in life, for the forces and problems symbolised by that path and its corresponden

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

erson is hot and glowing. the seven penitential psalms must then be recited, with the litanies of the saints, and the prayers of exorcism pronounced against the thief or the sorcerer. his name must be written in a circular figure, and a triangular brass nail driven in above it with a hammer, the handle of which is of cypress wood, while the exorcist declares, thou are just, lord, and just are thy judgments. at this, the thief would betray himself by a loud cry. if the anathema has been pronounced by a sorcerer, and one wishes merely to escape the effects of it and cause it to return to him who has cast it, one must take, on saturday, before sunrise, the branch of a one-year-old hazel tree and recite the following prayer: i cut thee, branch of this year, in the name of him whom i wish to wo

ating the chart (progressions are based on the notion that there is a relationship between the first day of a person s life and the first year of that person s life. in like measure there is a relationship between the second day and the second year. thus by examining on the chart the same number of days after the person s birth as the person s age in years, the astrologer supposedly can make some judgments about the present and the immediate future) then two events, one the death of a client in an accident and the other a failed business trip for which bennett had had high hopes, led to his discarding progressions altogether. he moved on to develop a system based on the solar return (the sun s return to its position in a birth chart, which occurs every seven years, which he called the key

n report before forming any firm conclusions, but besant was not adversely affected and requested to be blavatsky s pupil. thereafter besant provided a secure refuge for the aging theosophist at her own home in london. in her last years here, blavatsky became the center of a memorable group of talented individuals. she died peacefully may 5, 1891. blavatsky s character was too complex for instant judgments. she manifested elements of philosophical mastery and undoubtedly perpetuated numerous psychic frauds. the hodgson report, which cast such a shadow over blavatsky s later years, is not itself beyond reproach. hodgson was criticized for jumping to conclusions on inadequate evidence and for unsatisfactory examination of the handwriting evidence (though the main body of the report stands as

absurdities and criminal credulity. its pages contain the proceedings against little louise maillat, who at the age of eight was said to be possessed of eight demons; francoise secretain, a sorceress who had meetings with said demons and who had the devil for her lover; and the sorcerers gros-jacques and willirmoz. claude gailiard and roland duvernois and many others figured in the author s dread judgments. boguet detailed the horrible doings of the witches sabbat, how the sorcerers caused hail to fall, of which they made a powder to be used as poison, how they used an unguent to carry them to sabbat, how a sorcerer was able to slay anyone by means of a mere breath, and, when arraigned before a judge, they could not shed tears. he described devil s mark found on their skins, of how all sor

ted, she was able to let the world know what had occurred, and crowds of people began to seek her out. the apparitions of mary on the 13th have become the main times when thousands arrive. two volumes of the most important early messages that were received were published in 1991 and 1992. in 1992, the archbishop of atlanta issued a cautious statement concerning the apparitions. without making any judgments, he did not support the unofficial nature of the events at conyers, requesting that no priest publicly identify with or serve the eucharist at the site, and that no official pilgrimages be organized. he saw no reason at the time to launch an official investigation. a year later, a scientific team led by dr. ricardo castanon, a professor of neuropsychophysiology at the catholic university

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

f occultism& parapsychology. 5th ed. oracles 1147 cial god. the oracle of jupiter ammon and the same deity at thebes existed from the twentieth to the twenty-second dynasty. he was consulted not only concerning the fate of empires but also for the identification of a thief. in all serious matters, however, it was sought to ascertain his views. those about to make their wills sought his oracle and judgments were ratified by his word. for example, surviving inscriptions described what occurred when a king consulted a god: the king presented himself before the god and preferred a direct question, so framed as to admit of an answer by simple yes or no; in reply the god nodded an affirmative, or shook his head in negation. this has suggested the idea that the oracles were manipulated statues of

e expanded upon his observation of the medium: her culture is that of a villager of the lower order. she frequently fails in good sense and in common sense, but has a subtlety and intuition of the intellect in sharp contrast with her lack of cultivation, and which make her, in spite of that, judge and appreciate at their true worth the men of genius whom she meets, without being influenced in her judgments by prestige or the false stamp that wealth and authority set upon people. she is ingenuous to the extent of allowing herself to be imposed on and mystified by an intriguer, and, on the other hand, sometimes exhibits, both before and during her trance states, a slyness that in some cases goes as far as deception. she possesses a most keen visual memory, to the extent of remembering five t

f arimathea, who was described as a secret disciple in john 19:38, and these words were committed orally from keeper to keeper of the holy grail. in robert de borron s (ca. 1170.1212) metrical romance, joseph of arimathea, material power is added to the spiritual efficacy of these words, and whoever could acquire and retain them had a mysterious power over all around him, could not suffer by evil judgments, could not be deprivated of his rights, and need not fear the result of battle, provided his cause was good. the words were the secret of the grail and were either incommunicable in writing or were written only in the book of the grail, which, de borron implied, was itself written by joseph of arimathea. these words are the chief mystery of the lesser holy grail, as the prose version of

w serves as a base for future development. roberts believes that earth has been visited many times, from the distant past to the present, by visitors from the pleiades and sirius. the set of actual artifacts denoting sirius and the pleiades tie together the archeology of the ancient world with the extraterrestrial presence. that presence had a primarily positive effect. the extraterrestrials made judgments about human behavior and offered positive guidelines for human evolution. roberts also believes that the crop circles reported around the world in the 1990s are related to extraterrestrials. the stargate project can be contacted through the stargate internet site at http//home.earthlink.net/ pleiades. encyclopedia of occultism& parapsychology. 5th ed. stargate 1485 sources: roberts, mark

FREEMASON BLUEBOOK

y the chaplain. most holy and glorious lord god, we approach thee with reverence and implore thy blessing on this brother, elected to preside over this lodge, and now kneeling before thee. fill his heart with thy fear, that his tongue and actions may pronounce thy glory. make him steadfast in thy service; grant him firmness of mind; animate his heart and strengthen his endeavors. may he teach thy judgments and thy laws, and be a true and faithful servant. bless him, o lord, and bless the work of his hands. accept us in mercy. hear thou our prayer. forgive our transgressions; and, finally, receive us into the celestial i dge above, where thou forever reignes amen. response.so mote it be. ins. officer to master elect, still kneeling. you will repeat after me your official obligation: i solem

GILBERT THE MAGICAL MASON

lso an astrologer to some extent. from his time the tendency to renounce astrologic claims has continually increased, until at the present day it is rare to find an astronomer of position who acknowledges any faith in prediction or in diagnosis of char255 acter from the position of the planets at birth of any man, and still less will he believe in the processes called horary astrol255 ogy, or the judgments of fate derived from figures of the sky drawn for the time of the special event, or from the time of asking the question. to return to the origins of history, we find references to astrologic notions in the civilizations of babylon and chaldea, on the banks of the gangesoflndia,on the nile of egypt, and also in turanian chinese history. from chaldea astrology came to persia and asia mino

GILBERT THE SORCERER AND HIS APPRENTICE

es says of them46 the sorcererand his apprentice-'letthy thummim and thy urim be with thy holy one, whom thou didst prove at massah, and with whom thou didst strive at the waters of meribah; who said unto his father his mother, i have not seen him; neither did he acknowledge his brethren, nor knew his own children; for they have observed thy word, and kept thy covenant. they shall teach jacob thy judgments and israel thy law: they shallputincense before thee, and whole burnt sacrifice upon thine altar, bless,loi;d,his substance, and accept the works of his hands; smite through the loins of them that rise against him, and of them that" hate him, that they rise not again' the armorial bearings of simeon are- yellow, a sword. these are the blessings of the twelve tribes of israel, whose names

GLOBAL FREEMASONRY

. therefore you left them in the hand of their enemies, so that they had dominion over them; yet when they returned and cried out to you, you heard from heaven; and many times you global freemasonry ge delivered them according to your mercies, and testified against them, that you might bring them back to your law. yet they acted proudly, and did not heed your commandments, but sinned against your judgments, which if a man does, he shall live by them. and they shrugged their shoulders, stiffened their necks, and would not hear..nevertheless in your great mercy you did not utterly consume them nor forsake them; for you [are] god, gracious and merciful. now therefore, our god, the great, the mighty, and awesome god..you [are] just in all that has befallen us; for you have dealt faithfully, bu

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

o hell. the pikeman or blacksmith in the fairy-tale got on better by flinging his knapsack or apron (sledgehammer in asbiornsen p. 1 36 is still more archaic) into heaven. of course these wanderings of the saviour and one of his disciples have something in common with the journeys of jesus and his apostles in judea, the dwarf visitor might be compared to the angels who announced god's mercies and judgments to abraham and lot, as philemon and baucis have a certain resemblance to abraham and sarah; but the harmony with heathen legend is incomparably fuller and stronger. the angels were simply messengers; our mythology, like the greek and indian, means here an actual avatara of deity itself. another example, of smaller compass, but equally instructive as to the mingling of christian with heat

sburg near dahlum (p. 774, and no doubt in other neighbourhoods as well. another thing we come across is, that a good man who is sick sends his son out to observe the weather, and is told first of a clear sky, next of a tiny cloudlet on the mountain's edge, and by degrees of a cloud as big as a hat, as a washtub, as a barn-door; then the old man has himself carried in all haste up a hill, for the judgments of god are now let loose on the suggenthal, sunkenthal (mone's anz. 8, 535; conf. schreiber's tagb. for 1840, p. 271. that is a forcible description of the swift advance of an unforeseen calamity. the same legend presents us with yet a third feature full of moaning. when the water had wrecked and swamped all the houses in suggenthal, there remained alive only that old man and his son, an

temptation to find out; an vol. iii. p 1108 supeestition. instance occurred at p. 1091n, where the pilgrim is enabled by magic to see what is going on at his home. yet the present has its puzzles too, when methods have to be decided on, especially property to be divided. when events and deeds of the i:>ast were wrapt in obscurity, antiquity had a thrice-hallowed means of discovery, the ordeals or judgments of god, a retrospective divination of sure and infallible success, such as judicial procedure demanded. but to every german ordeal it is essential that the accused should perform its ritus himself; in no case could it be placed in the judge's hands. this fact distinguishes it from the sieve-driving or sieve-turning practised since the mid. ages, which was performed by wise women, witches

HANDBOOK OF EGYPTIAN MYTHOLOGY

erous hands resemble those of people. in a tale from the greco-roman period, a magician makes two wax baboons come to life and write down thirty-five good stories and thirty-five bad stories. a baboon was often shown sitting on top of the scales in which the hearts of the dead were weighed against the feather symbol of truth. this baboon was sometimes identified with thoth, the recorder of divine judgments, and sometimes with khonsu, who eats the hearts of the dead. four baboons with scorching breath guarded the lake of fire in the underworld, where they judged deities, themes, and concepts 113 figure 24. a deceased woman and a baboon adoring the sun. vignette from a copy of the book of the dead (courtesy of geraldine pinch) the rich and the poor alike. it was in the form of a baboon that

HP LOVECRAFT A DARK LORE

nce grew dimmer to my eyes. but i saw the dimness was only that of contrast, and that the waves from the machine had no effect whatever. then, in the midst of that daemoniac spectacle, i saw a fresh horror which brought cries to my lips and sent me fumbling and staggering towards that unlocked door to the quiet street, careless of what abnormal terrors i loosed upon the world, or what thoughts or judgments of men i brought down upon my head. in that dim blend of blue and yellow the form of my uncle had commenced a nauseous liquefaction whose essence eludes all description, and in which there played across his vanishing face such changes of identity as only madness can conceive. he was at once a devil and a multitude, a charnel-house and a pageant. lit by the mixed and uncertain beams, that

JASMUHEEN THE FOOD OF GODS

urce of the food of love is unconditional love. i call it non-conventional as the ability to love unconditionally in one-on-one human relationships is rare yet unconditional love provides the most nourishing food of all. most people find it easier to love their pets or friends unconditionally than their family or life-partner. lack of unconditional love means that our unfulfilled expectations and judgments can create dis-ease and block the divine nutrition flow. 3a. the food of family: the conventional source here is our blood-line family and people s lack of true family nourishment has kept therapists in business for years. in metaphysics, due to our karmic connections with our blood-line family, the food we receive from our interaction with them is usually via learning experiences that d

ing truly nourished is all about. the divine nutrition channel of the food of gods is a channel that is incorruptible with a limitless supply of power, exactly like a pure cosmic computer type god. divine nutrition: the madonna frequency& the food of gods with jasmuheen 55 many people in the west. due to lack of awareness of their mind/body connection, limiting repetitive self talk patterns, self judgments, judgments of others, negative thinking etc. have created confusion in the cells of their body, whose natural programming codes were originally imprinted to operate without limit. we have been running with so many limiting beliefs for so long, which we have rarely challenged, so that our physical, emotional and mental bio-system has reprogrammed itself into the game of atrophy and decay

from both karmic debts and energy influences that no longer support us. we can do this using the tool of forgiveness. an aware metaphysician knows that on one level everything is perfect, that there are no rights, no wrongs, and that all occurs to teach us and help us to develop and grow. however we didn t always have this type of awareness and so we hold in our cells lifetimes of hurts, angers, judgments and energies that hold a negative charge which takes up unnecessary space in our cells and keeps the heavy metal music station at a higher than healthy volume thus drowning out the more nurturing classical beat. hence when we apply technique no. 23 below, and then flood the cells with the violet light, we reset the volumes to a more supportive pattern so that the cells can be nourished i

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

grow in honour, and their names do not fade, as is the case with those reputations which have been unduly magnified, but which give way to time. perhaps the lot of some contemporaneous accepted important, not to say great, reputations will be diminution and disappearance. time is not only an avenger, but a very judicious corrector. we are so concerned of the irresistable dominancy, all erroneous judgments. 3 the world over, of opinions, and of the dicta relative to this or that merit, or this or that truth, propounded by people with names and of influence in our good, readily believing england, and of the power of supposed authority in matters of taste and literary acceptance, that we desire to warn querists against the statements about the fraternity for it ius not a body of the rosicruc

KETAB E SIYAH

re means and means. be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! also, take your fill and will of love as ye will, when, where and with whom ye will! but always unto me. 52. if this be not aright; if ye confound the space-marks, saying: they are one; or saying, they are many; if the ritual be not ever unto me: then expect the direful judgments of ra hoor khuit! 53. this shall regenerate the world, the little world my sister, my heart& my tongue, unto whom i send this kiss. also, o scribe and prophet, 418 though thou be of the princes, it shall not assuage thee nor absolve thee. but ecstasy be thine and joy of earth: ever to me! to me! 54. change not as much as the style of a letter; for behold! thou, o prophet, shalt not behol

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

eated us. thus, we can only address him as our creator, maker, etc. the creator transmits light. the light represents his desire to generate a creation and endow this creation with a sense of being pleased by him. only this single quality of the light that issues from the creator gives us a basis by which we can judge him. to be more precise, the perception of the light does not permit us to make judgments about the creator alone, but only about the perceptions that he wants to inspire in us. for this reason, we refer to him as we would to someone who wants to please us. this pleasure is not derived from the light alone, but is produced in us by the effect of the light on our "organs of spiritual sensations" similarly, a piece of meat does not, in itself, contain the pleasure that one feel

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

were much more trustworthy than those of most people at the present day. instinct was thus with them a definite tool to be used in the shaping and building of character. a good deal of that has been lost, as modern people have for so long led such artificial lives and have usually allowed their reason to override their instinct, even when that reason has had little material on which to found its judgments. i have myself had these instincts on many occasions, and i believe the experience is quite common; sometimes i have put them aside as not prompted by reason, as many men do, but in the long run i have always been sorry for not paying more respect to them. the instinct is not dead, and when encouraged can be revived by many people to quite a large extent. 555. the egyptians took the c c

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

is enthusiastically integrated. not all satanists will be economically free enough to have one partner at home teaching their children, or be able to make the compromises necessary to arrange their lives to do so. if you can t, then have as much influence on and involvement in your child s learning as possible. teach him not to take everything he s taught in school as absolute truth. any negative judgments about his abilities should be taken with reservation. those satanic children who do go to public or private schools will be interesting experiments in themselves. their willful enthusiasm will be labeled disruptive or gifted as a homogenizing system tries to categorize a race of children genetically and environmentally antagonistic to homogenization. for further research: growing without

LIBER ALEPH

ow then thou seest that this hell, or concealed place within thee, is no more a fear or hindrance to men of a free race, but the treasure house of the assimilated wisdom of the ages, and the knowledge of the true way. thus are we just and wise to discover this secret in ourselves, to conform the conscious mind therewith. for that mind is compact solely (until it be illuminated) of impressions and judgments, so that its will is but directed by the sum of the shallow reactions of a most limited experience. but thy true will is the wisdom of the ages of thy generations, the expression of that which hath fitted thee exactly to thine environment. thus thy conscious mind is oftentimes foolish, as when thou admirest an ideal, and wouldst attain it, but thy true will letteth thee, so that there is

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

the passage describes the paganism that obtained in iceland in the early days of the settlement. every pagan temple should have a ring, and before entering into legal proceedings, each man should swear an oath on that ring: i attest that i make an oath on the ring, a legal oath: may frey and njord and the almattki ass help me in this case as i prosecute or defend or bring witnesses or verdicts or judgments, as i know how to do most rightly or truly or deities, themes, and concepts 55 procedurally correctly, and dispatch all legal pleadings which fall to me, while i am at the assembly. i cite the full passage to counteract the impression given by some modern writers that the oath served for general purposes; the author of this recension of landnamabok states quite clearly that it is a legal

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

t it will break when the sons of muspell ride over it. nothing can survive the harrying of the sons of muspell, and much later in the text, describing ragnarok, snorri says that bilrost will break, gas was previously stated. h jafnhar also tells gylfi/gangleri that the gods ride this bridge, which may also be called the as-bru (asir-bridge, up to the urdarbrunn (well-of-urd, where they go to make judgments. and a bit after 80 norse mythology that, gylfi/gangleri asks whether fire burns over bilrost. har responds that the red gin the bow h is indeed fire, and he implies that it is there to keep the giants away. from gylfaginning we also learn that at the upper end of the bridge there stands himinbjorg, where heimdall lives. fire on the bridge is also found in grimnismal, stanza 29, which re

a one of nine giant mothers, perhaps of heimdall, listed in hyndluljod, stanza 37 (part of the gshort voluspa h. see also heimdall; hyndluljod references and further reading: lotte motz, ggiantesses and their names, h fruhmittelalterliche studien 15 (1981: 495.511. falhofnir (pale-hoofed) horse name found in grimnismal, stanza 30, which lists the horses the asir ride each day when they go to make judgments at yggdrasil. snorri sturluson includes falhofnir in his list of the horses of the asir in gylfaginning but does not assign the horse to any specific god. falhofnir is also listed in the thulur for horses. farbauti (anger-striker) loki fs father. two tenth-century skalds call loki son of farbauti (using, however, the poetic word mogr for gson h rather than the usual sonr, so the genealog

reading: the meaning i propose in the last sentence is taken from jan de vries, gginnungagap, h arkiv for nordisk filologi 5 (1930: 41.66, reprinted in his kleine schriften, ed. klaas heeroma and andries kylstra (berlin: w. de gruyter, 1965, 113.132. deities, themes, and concepts 141 gisl horse name found in grimnismal, stanza 30, which lists the horses the asir ride each day when they go to make judgments at yggdrasil. snorri sturluson includes gisl in his list of the horses of the asir in gylfaginning but does not assign the horse to any specific god. gisl is also listed in the thulur for horses. the name looks like the common noun for hostage, but etymologically it can be connected with the word for gbeam h or gray, h which would make more sense for a horse, especially one with a partic

LOGOMACHY OF ZOS

nce to accept all things. a thing only has reality and meaning when it has affinities and associations, however implicit. i believe in the power of belief. nothing is more costly than principles: because their maintenance depends on ourselves. day-dreams are our cheapest luxuries. whatever our avowal we never worship the same god for long. desires change. with little evidence we form meanings and judgments and dogmatize that our propositions are considered opinion against all immediate experience. thoughtless assertions or anxious expressionism are too frequent and none perceives the full meaning or implication of partitive statements or generalizations. most conclusions are mere sentences that need endless qualification. arrestment sets limits that are more prolific of exploration than un

tics feeding on paraphrenic print and other literary trivia that bleat daily of democracy, or freedom, to rob them. the dignity of man is that he is an individual capable of thinking and acting with virtue as from equity; from birth his chances are not hopeful. when our spiritual and material views of life are one, each tactual to the other, then half our absurdities, fallacies, wrong beliefs and judgments will cease. some vegetate or stagnate, others gain complacency, all hoping for( 9=h ]7 w..1* e s. y( s e( 2 f p 9..1 o !5. their way of life. when the assertion is made "it has always been that way, i say "it need not be. passivity or sleep, as temporary release from tension: yes. but no more. beauty contains all meanings, could we but decipher them. quietism, buddhism, and other religio

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

erence, by vain and unprofitable discourse when there, by despising the sacred vessels of the temple, by turning the holy ceremonies into ridicule, by touching and eating the sacred bread with impure lips and with profane hands, and by the neglect of my prayers and adorations. i detest also the crimes which i have committed by evil thoughts, vain and impure meditations, false suspicions, and rash judgments; by the evil consent which i have readily given unto the advice of the wicked, by lust of impure and sensual pleasures; by my idle words, my lies, and my deceit; by my false vows in various ways; and by my continual slander and calumny. i detest also the crimes which i have committed within; the treachery and discord which i have incited; my curiosity, greed, false speaking, violence, ma

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

ros, athanatos, paracletos; and by o theos, ictros, athanatos; and by these three secret names, agla, on, tetragrammaton, do i adjure and constrain thee. and by these names, and by all the other names of the living and true god, the lord almighty, i do exorcise and command thee, o spirit n, even by him who spake the word and it was done, and to whom all creatures are obedient; and by the dreadful judgments of god; and by the uncertain sea of glass, which is before the divine majesty, mighty and powerful; by the four beasts before the throne, having eyes before and behind; by the fire round about the throne; by the holy angels of heaven; and by the mighty wisdom of god; i do potently exorcise thee, that thou appearest here before this circle, to fulfil my will in all things which shall seem

MICHAEL FORD WITCHMOON

t last they were able to catch this beast, who took the wolf girdle off and returned to human form. the hunters thought it was some devil in human form, however they soon learned of his home nearby and that he had lived there for years. he had then also admitted to killing and sorcery. it was also found out that his daughter had assisted her father along with his mistress katherine trompin. their judgments were passed october 28th, 1589 in such manner. stubbe peeter was tied to a rack and torn apart limb from limb on october 31st 1589. his daughter and mistress we later burnt at the stake the same day" it is the goal of the coven maleficia (7) to not condone violence or harm to others, but to present the choice of shadow exploration and individual understanding and power. there is no seeki

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

three millennia ago, we have these words from the high priestesses of theceltic peoples: then she added a prophecy in which she foretold the approaching end of the divine age andthe coming of a new one, in which the summers would be flowerless, the cows milkless andwomen shameless and men strengthless, in which there would be trees without fruit and seaswithout fish, when old men would give false judgments and legislators would make unjustlaws, when warriors would betray one another and men would be thieves and there would beno more virtue in the world (babd, queen of the tuatha de danaan) and from the teutonic priestesses, the same:there saw she wade in the heavy streams, men- foul murderers and perjurers, and them whoothers wives seduce to sin, brothers slay brothers; sisters children sh

MORALS AND DOGMA

hings easy to be misunderstood; it must needs have impostures "a spirit" he said "that loves wisdom and contemplates the truth close at hand, is forced to disguise it, to induce the multitudes to accept it. fictions are necessary to the people, and the truth becomes deadly to those who are not strong enough to contemplate it in all its brilliance. if the sacerdotal laws allowed the reservation of judgments and the allegory of words, i would accept the proposed dignity on condition that i might be a philosopher at home, and abroad a narrator of apologues and parables. in fact, what can there be in common between the vile multitude and sublime wisdom? the truth must be kept secret, and the masses need a teaching proportioned to their imperfect reason" moral disorders produce physical uglines

s, and denounced by the municipal code, yet disappeared from the soil we inhabit? do masons of high rank religiously refrain from it; or do they not, bowing to a corrupt public opinion, submit to its arbitrament, despite the scandal which it occasions to the order, and in violation of the feeble restraint of their oath? do masons no longer form uncharitable opinions of their brethren, enter harsh judgments against them, and judge themselves by one rule and their brethren by another? has masonry any well-regulated system of charity? has it done that which it should have done for the cause of education? where are its schools, its academies, its colleges, its hospitals, and infirmaries? are political controversies now conducted with no violence and bitterness? do masons refrain from defaming

t without god's assistance" whatever they said, was firmer than an oath; but they avoided swearing, and esteemed it worse than perjury. they were simple in their diet and mode of living, bore torture with fortitude, and despised death. they cultivated the science of medicine and were very skillful. they deemed it a good omen to dress in white robes. they had their own courts, and passed righteous judgments. they kept the sabbath more rigorously than the jews. their chief towns were engaddi, near the dead sea, and hebron. engaddi was about 30 miles southeast from jerusalem, and hebron about 20 miles south of that city. josephus and eusebius speak of them as an ancient sect; and they were no doubt the first among the jews to embrace christianity: with whose faith and doctrine their own tenet

so cote soteria, the saviour, who leads the spirits of hercules and hyacinthus to heaven. many other emblems were employed in the mysteries--as the dove, the myrtle-wreath, and others, all significant of life rising out of death, and of the equivocal condition of dying yet immortal man. the horrors and punishments of tartarus, as described in the ph do and the neid, with all the ceremonies of the judgments of minos, eacus, and rhadamanthus, were represented, sometimes more and sometimes less fully, in the mysteries; in order to impress upon the minds of the initiates this great lesson--that we should be ever prepared to appear before the supreme judge, with a heart pure and spotless; as socrates teaches in the gorgias. for the soul stained with crimes, he says, to descend to the shades, is

duced from obligation, and is a fact irresistibly evident. man, as free, and subject to obligation, is a moral person; and that involves the idea of rights. to these ideas is added that of merit and demerit; which supposes the distinction between good and evil, obligation and liberty; and creates the idea of reward and punishment. the sentiments play no unimportant part in morality. all the moral judgments are accompanied by sentiments that respond to them. from the secret sources of enthusiasm the human will draws the mysterious virtue that makes heroes. truth enlightens and illumines. sentiment warms and inclines to action. interest also bears its part; and the hope of happiness is the work of god, and one of the motive powers of human action. such is the admirable economy of the moral c

MOTTA MARCELO THE COMMENTARIES OF AL

oliteness, as who should warn god off the grass. we have muddled it up with morality, as who should frown at the himalayas on the one hand, and, on the other, regulate his behaviour by that of an ant-heap. the law of thelema is here! 52. if this be not aright; if ye confound the space-marks, saying: they are one; or saying, they are many; if the ritual he not ever unto me: then expect the direful judgments of ra hoor khuit! it is not true to say either that we are separate stars, or one star. each star is individual, yet each is bound to the others by law (there is also a technical meaning to this, already explained in other notes 'by another) this freedom under law is one of the most difficult yet important doctrines of this book. so too the ritual--our lives--must be unto nuit; for she i

'on with the revel "their words" the plausible humbug of the newspapers and the churches. forget it! allons! marchons! one can see how enthusiastic he was about the socialist movement the "factor infinite& unknown" is the subconscious will, in a sense; but in another sense, it is a factor in any equation in nature. modern physics no longer postulates absolute laws for phenomena; it enunciates its judgments under the form of high probabilities. for instance, there is a very high probability that the sun will rise in the east tomorrow. but there is no a priori denial of the possibility that it may rise in the west, except that in all recorded history it has never been known to do so. this argument is obviously not sufficient to overrule the possibility, and we must keep an open mind on the s

erely proves that we cannot reason otherwise. we cannot move the upper jaw; it does not follow that the idea of motion is ridiculous. the limitation hints rather that there may be an infinite variety of structures which the jaw cannot imagine. the metric system is not the necessary mode of measurement. it is the mark of a mind untrained, to take its own processes as valid for all men, and its own judgments for absolute truth. our two eyes see an object in two aspects, and present to our consciousness a third which agrees with neither, is indeed, strictly speaking, not sensible to sight, but to touch! our senses declare some things at rest and others in motion; our reason corrects the error, firstly by denying that anything can exist unless it is in motion, secondly by denying that absolute

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ates were divided into masters, journeymen, and apprentices. the governance of the organization was entrusted to certain leaders. the profane was excluded. privileges extended to the sons of masters. their were conditions governing acceptance into the organization. the principals of fraternal equality and mutual aid were primary. procedures were established for specific jurisdiction and how lodge judgments would be handed down. procedures were established for how meetings would be opened and closed. there were established initiation rites and forms of greeting (gruss) and customs to be observed at banquets. there was a test that foreign brothers were required to undergo. the guarantee of secrecy was assured by the way brothers greeted one another as well as by how they shook hands (schenk

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

he should think or act in a certain way until he has "won him over" to his way of thinking or acting. in the left line too, though binah, gevurah and hod are related to each other, nonetheless they are separate matters from each other. this is because binah, constitutes close scrutiny and comprehensive analysis. because of this, it is specifically in binah that faults will begin to be noticed and judgments will be aroused. therefore, there will be a greater tendency toward being judgmental. from this we see that gevurah, which is the quality of restraint and the withholding of influence, is an offshoot of binah. for this reason the verse states "i am binah, gevurah is mine" in turn, hod is an offshoot of gevurah. gevurah is the quality of restraint and the withholding of influence. hod, wh

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

orah in the words of the verse haparot yefot hamar feh v fhaberiot( gthe cows of good appearance, healthy c h) for the initial letters of this verse spell out hai, yud, hai, vav. note that the feminine letters are placed before the male letters thus ruling over them. the hai over the yud, and the second hai over the vav. this is why there was famine, which is caused by sins which arouse the harsh judgments of nukvah. nukvah is called isha, woman, the word formed by the initial letters of the verse et sheva haparot (the seven cows. for it is from this aspect that famine comes.12 (likkutei torah; sha far hapesukim) 41:25, 33 and joseph said to pharaoh: g c what g-d is doing, he has told to pharaoh c now pharaoh should seek out a man of insight, a wise person h 7. the griver h alludes to bina

r generic word for cow, par. the heifer must be red, because [the five states of gevurah it signifies] it is drawn from binah, which is red. red is the color of blood, usually associated with gevurah, or the source of gevurah, binah. therefore the word for gred h is written without the [expected] vav, so that its numerical value be 50, referring to the gfifty gates of binah, h2 gfrom which severe judgments enter. h3 gred h: adumah: alef-dalet-mem-hei= 1+ 4+ 40+ 5= 50. true, when [the spiritual flow signified by the red heifer] is still within [the realm of holiness] it is gpure, possessing no blemish. h but when it proceeds 1 numbers 19:1-5. 2 rosh hashanah 21b. 3 zohar 2:175b. the arizal on parashat chukat 610 further, into the realm of evil, the root of the impurity of its inherent state

of these sparks is 288, as we have explained previously. these [sparks] are existentially ensconced within the final hei [of the name havayah. the final hei, malchut, is the sefirah of any world that descends into the next lower world in order to bring it into being and sustain it. it thus embodies the principle of descent. when we join the [final] hei with the vav, the individual aspects of the judgments are sweetened; this occurs through giving charity. the letter-group pei-reish-tet spells the word for gindividual aspect h (perat. the numerical value of the word tzedakah [plus the kolel] is the same as the combined numerical values of the names elokim, adni, the number 45, and 4 [for the four] letters of the name [havayah. tzedakah: tzadik-dalet-kuf-hei= 90+ 4+ 100+ 5= 199. elokim: ale

from likutei torah 857 parashat vezot haberachah [third installment] moses f blessing to the tribe of gad was: gblessed be he who expands gad; he dwells like a young lion, and rips off the arm [of his prey] together with the skull. and he saw the beginning for himself, for there the portion of the lawgiver is hidden; he went out as the heads of the people; he performed the charity of g-d, and his judgments with israel. h1 in the previous installment, we saw how the arizal explained the phrase gblessed be he who expands gad h as follows: gblessed be he who joins the yud to gad [rendering it gid.yesod fortified by the insight of chochmah. capable of safely positing] the yud [the initial insight of chochmah] into the womb [of the female, all this by means of the love and attraction the male [

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

'persons' or masks (from latin persona, a mask)-but, standing outside himself, he now becomes one who endeavours to sense how his mask appears to others-sees himself as part of the consciousness of others, as one who impresses, one who is criticised and watched, one who interferes with the will of others, one who misunderstands. he ma recall periods in his life when his convictions were sure, his judgments lr sh and unjust, his actions shameful, and view himself in that picture dispassionately as an entity operative in the give and take of life, something growing and as outside the category of blame as is the bitterness of unripe fruit. as the knowledge of his place and relative importance in the universe matures, he will attain strength to be honest with himself-ashamed of nothing he find

ROBERT KIRK WALKER BETWEEN WORLDS

congealed into a various sickness, as ships and armies are sometimes shaped in the air, and [are] called astral bodies, agitated as wildfire with [the action of the] wind, and are neither souls nor counterfeiting spirits. yet not a few vouch, as is said, that surely these are a numerous people by themselves, having their own politics [that is, systems of society and government. this diversity of judgments may occasion several inconsistencies in this [my the secret commonwealth 29 present] rehearsal [of fairy lore] after the narrowest scrutiny [has been] made about it. 8. their weapons are mostly solid earthy bodies, nothing of iron, but much of a stone similar to yellow soft flint [and] shaped like a barbed arrow head, but flung as a dart with great force. these arms, cut by art and tools

RUBY TABLET OF SET

atory temple, then it may be read literally and a temple constructed accordingly, complete with four gates and sinking floors [perhaps an alligator pit for the quick& tidy disposal of would-be initiates who failed the tests of #i-50. 52. if this be not aright; if ye confound the space-marks, saying: they are one; or saying, they are many; if the ritual be not ever unto me: then expect the direful judgments of ra hoor khuit. crowley identified "space-marks" as stars [in the sense of #i-3. it is equally erroneous, he said, to consider individuals as either completely interconnected with or completely disconnected from one another. by "the ritual" he understood the sex-act, taking the admonition to mean that it was of value as a magical ritual more than as an expression of brutish lust. this

ents. leibnitz argued to the contrary, foreshadowing einstein, who said in his 1905 paper "if we wish to describe the motion of a material point, we give the values of its coordinates as functions of the time. now we must bear carefully in mind that a description of this kind has no physical meaning unless we are quite clear as to what we understand by 'time. we have to take into account that all judgments in which time plays a part are always judgments of simultaneous events. if for instance i say 'that train arrives here at seven o'clock, i mean something like this 'the pointing of the small hand of my watch to seven and the arrival of the train are simultaneous events "it might appear possible to overcome all the difficulties attending to the definition of 'time' by substituting 'the po

ath "a creative gesture of sound of speech"1 the breath of life amon (amn) is hidden. secret. not known. a guardian of the order amon is generative and exhibits fertility and fecundity. he is bisexual and is strongly prone to related activities. the ram is protective of family (order) and environment (temple, as the ram/goat regards the order as sacred. yet, amon introduces unpopular theories and judgments, as he is the examiner. foresight and perception are the catalysts for the breathing out of amonian verbiage. beautiful, circular-horned ram. emblematic of the neter. related to the serpentine (horns. his seed spills into the chalice as milk into a pail. for the goat gives of his essence for love of those and him who drink. red eyes can be seen in darkness. and can see through transparen

he priest may be a better adept (more able to work the magick of an adept, may be a worse adept (less able to work such magick, or may not find significant changes in his adept qualities. the primary difference is that this adept is now also a priest. becoming magister, magus, or ipsissimus is likewise becoming more than the previous stage, more complex, with additional attributes. we place value judgments on directions of change. becoming better than you are is more desirable than becoming worse, and becoming more than you are is more desirable than becoming less, for these are our values. but remember that all changes in all directions are manifestations of xeper. setian xeper must be willfully directed. we must willfully work to xeper. we must direct our xeper. but must we see the goal

SATANIC BIBLE

rtant device incorporated in the practice of lesser magic. anyone who is foolish enough to say "looks don't mean a thing" is indeed deluded. good looks are unnecessary, but "looks" certainly are needed! odor is another important manipulative factor in lesser magic. remember, animals fear and distrust anyone or anything that doesn't smell! and even though we may, as human animals, deny many of the judgments based on this sense consciously, we still are motivated by our sense of smell just as surely as any all-fours animal. if you are a man, and wish to enchant a woman, allow the natural secretions of your body to pervade the atmosphere immediately around you, and work in animalistic contrast to the vestments of social politeness that you wear upon your back. if you, as a woman, wish to bewi

SATANIC RITUALS

nor is reserved for him-and he proceeds to climb while his knights look on. his face radiates glory and vision of what will come far beyond that moment. he speaks to the crowd "people of france, remember our last words: we are innocent; we die as innocents. the verdict that condemns us is an unjust one, but elsewhere an august tribunal exists-one which the oppressed never implore in vain, for its judgments are without piety. i dare to cite you before that tribunal, o pope of rome! another forty days shall pass and then you shall appear before it" chacun en fr missant coutait le grand-ma itre. mais quel tonnement, quel trouble, quel effroi, quand il dit "o philippe! o mon ma tre! o mon roi! je te pardonne en vain, ta vie est condamn e; au m me tribunal je t'attends dans 1'ann e" de nombreux

SIFRA DETZNIYUTHA

rder to take away adam of above who was made by the perfect name. when this is perfected, that is perfected. male and female were perfected in order to perfect everything. the lord hvhy is the side of the male. elohim(,yhla) is the side of the female. therefore was the male extended, and formed with his members, as it were, regenerative power. the kings that were nullified are here sustained, the judgments of the male are severe in the beginning, mild in the end. those of the female are vice versa. vy h h yv the channels of connection are shrouded beneath his covering. yod y small in this very form he is found. but if judgments are to be mitigated, necessarily the ancient one is required. the serpent came upon the female and a nest of impurity was formed within her, establishing a dwelling

r and he formed, see zohar iii:141b. 69 torah b reshith 1:28. 70 jeremiah 1:6. 71 the letters hanging as the hairs of the beard are the convoluting names of the two faces. 72 the wreath is the ayin (i o) of vast face. 73 the left referred to in this line is the column of the left on the tree of life or body. 74 shir hashirim 7. 75 the son is small face. 76 they are the eyes of the small face i.e. judgments. 24 77 torah vaidaber 24:11. 78 obadiah 1:4. 79 torah b reshith 1:11. 80 small face. 81 these are the seven formations of the head of ze ir anafim. 82 the one slender path is the central column of the tree. 83 isaiah 33:20. 84 isaiah 1:21. 85 habitation ;nyi, oynk, singular tense. 86 isaiah 42:8. 87 torah hadoverim 32. 88 isaiah 46:4. 89 psalms 100:3. 90 job 23:13. 91 torah vayiqrah 18:7

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

n made, and much which still seems abstruse, had we the key to the mystic phraseology they were compelled to adopt, might open the way to yet more noble acquisitions. the philosopher's stone itself has seemed no visionary chimera to some of the soundest chemists that even the present century has produced (mr. disraeli, in his "curiosities of literature (article "alchem, after quoting the sanguine judgments of modern chemists as to the transmutation of metals, observes of one yet greater and more recent than those to which glyndon's thoughts could have referred "sir humphry davy told me that he did not consider this undiscovered art as impossible; but should it ever be discovered, it would certainly be useless) man cannot contradict the laws of nature. but are all the laws of nature yet dis

SPENSER THE CULT OF THE ALL SEEING EYE 1960

. bernhard pick (op. cit, p. 104-5) has written that "the idea of god according to the writings of the old and new testaments is entirely different. the same is the case with the notion of creation. the cabala teaches not the trinily, hut the ten-trinity of god" furthermore, man has power over god, for "when the cabalist prays, god shakes his head, changes at once his decrees, and abolishes heavy judgments (ibid, p. 97. the secret of the room the mural was described as having been designed to give a feeling of space by the opening up of the wall. all right, let us be literal about this and open up the wail behind the mural. the meditation room is constructed in the shape of a wedge. if the reader in his mind's eye looks at the room from -19- above, in terms of its shape as a plane figure h

THE BLACK LODGE

ufficient so that our consciousness of our existence as spiritual entities may manifest itself in matter with complete efficiency# the "kingdom of heaven" is still a mathematical limit we are trying to achieve. again quoting liber 418, the 3rd aethyr "for he (the magus) is wisdom, and by wisdom hath he made the worlds (the planes of existence below the abyss, and from that wisdom (chokhmah) issue judgments 70 by 4 (purely relative forms of expression; being only relative, they are necessarily false or illusory when compared with some other plane of perception. this, of course, is in relation to ourselves, in relation to our own point of view: the confusion does not come from conflict between us and some other star, which would be a much more comfortable explanation to our egos; it is the r

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

that people who pray live longer. relatively healthy seniors who said that they rarely or never prayed ran about a 50 percent greater risk of dying during the sixyear study, compared with those who prayed at least once a month. people who prayed even once a month appeared to get the same protection as those who prayed more often. critics of such studies accuse the researchers of making subjective judgments concerning patients or of injecting hope into the equation. others say that the results of people praying for the sick are no greater than random chance. but, in general, americans believe that the power of prayer is beneficial for their health. a 1999 cbs news poll found that 80 percent of adult americans believe prayer improves recovery from disease. in june 2001, a gallup poll reveale

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ingly minor change would support the commission fs single-assassin hypothesis that was based on the gmagical h path of a single bullet that could pass through kennedy fs neck and leave another six wounds on his body before striking texas governor john connally fs back, ribs, right wrist, and left leg. ford told the associated press, gmy changes were only an attempt to be more precise. i think our judgments have stood the test of time. h a poll conducted by the university of ohio and scripps howard news service in 1997 revealed that 51 percent of americans dismissed the gmagic bullet h theory. twenty percent believed federal government agents killed kennedy. another 33 percent, while not accusing government agents, felt that a conspiracy was gsomewhat likely. h sources: gford faked jfk repo

THE KEY TO THE MYSTERIES

nied than he can be proved; he is a reasonable supposition in whom one believes "blessed are the pure in heart, for they shall see god" said the master; to see with the heart is to believe; and if this faith is attached to the true good, it can never be deceived, provided that it does not seek to define too much in accordance with the dangerous inductions which spring from personal ignorance. our judgments in questions of faith apply to 16 ourselves; it will be done to us as we have believed; that is to say, we create ourselves in the image of our ideal "those who make their gods become like unto them" says the psalmist "and all they that put their trust in them" the divine ideal of the ancient world made the civilization which came to an end, and one must not despair of seeing the god of

de "i will not obey thee" christ is unmated; christ is solitary; christ is sad: why? because woman has prostituted herself. because society is guilty of theft. because selfish joy is impious. christ is judged, condemned, and executed; and men adore him! this happened in a world perhaps as serious as our own. judges of the world in which we live, pay attention, and think of him who will judge your judgments! but, before dying, the saviour bequeathed to his children the immortal sign of salvation, communion. communion! common union! the final word of the saviour of the world "the bread and the wine shared among all" said he "this is my flesh and my blood" 36 he gave his flesh to the executioners, his blood to the earth which drank it. why? in order that all may partake of the bread of intell

ss, self-styled religious, of protestants, as well as the credulous and imperious ignorance of bad catholics. the antichrist is what divides men instead of uniting them; it is a spirit of dispute, the obstinacy of the theologians and sectarians, the impious desire of appropriating the truth to oneself, and excluding others from it, or of forcing the whole world to submit to the narrow yoke of our judgments. the antichrist is the priest who curses instead of blessing, who drives away instead of attracting, who scandalizes instead of edifying, who damns instead of saving. it is the hateful fanaticism which discourages good-will. it is the worship of death, sadness, and ugliness. 38 "what career shall we choose for our son" have said many stupid parents "he is mentally and bodily weak, and he

by similar exercises, a fool, if he will it with perseverance, would become a wise man<fool would but persist in his folly, he would become wise- william blake> by changing the habits of the soul one certainly changes those of the body; we have already said so, and we have explained the method. what contributes above all to age us by making us ugly? hatred and bitterness, the unfavourable judgments which 277 we make of others, our rages of hurt vanity, and our ill-satisfied passions. a kindly and gentle philosophy would avoid all these evils. if we close our eyes to the defects of our neighbour, and only consider his good qualities, we shall find good and benevolence everywhere. the most perverse man has a good side to him, and softens when one knows how to take him. if you had not

THE MIDDLE PILLAR

and the extent of his knowledge and spiritual development. here is no place to utter portentous warnings about the use and abuse of magical powers and spiritual knowledge. within the psyche itself is a sentinel which never sleeps. the tree of life 45 it is a guardian of the moral law whose punishment is so dire and devastating that there is no appeal save by expiation of crime. from the dicta and judgments of this inner self there is no escape, except through the admission and the acceptance of the abuse, followed by a grim determination for ever to avoid a similar deed. endnotes 1. the "soul of the world" 2. once again;regardiels description is unnecessarily confusing, and we feel impelled to point out once more that his definition of the pillars here (the left pillar as the side of mercy

this awareness exercise is practiced. if your mind begins to wander, gently bring it back. your powers of concentration will gradually but steadily become enhanced. during this practice, you may become aware of itching sensations in various parts of your body. do not attempt to scratch. merely observe. simply be aware of various body sensations without trying to alter or ignore them. do not make judgments or criticisms about these sensations. accept them as a part of you. sensations will come and go in different areas of the body. study them. it is sometimes a good idea to verbally express what you are feeling or experiencing. this exercise will result in a profound relaxation of nervous tension. daily practice will heighten the function of self-awareness, something that is vital to the w

THE BOOK OF GATES

opened. ra pronounceth the formula against you, his soul is prepared to attack you; my father hath gained the mastery over you, and his soul uttereth words against you. your evil deeds [have turned] against you, your plottings [have come] upon you, your abominable acts [have recoiled] upon you, your destinies are for evil, and your doom bath been p. 99 decreed before ra; your unjust and perverted judgments are upon yourselves, and the wickedness of your words of cursing are upon you. evil is the doom which hath been decreed for you before my father. it is you who have committed sins, and who have wrought iniquity in the great hall; your corruptible click to view the apostates and blasphemers of ra, who are doomed to destruction, with their arms bound. bodies shall be cut in pieces, and you

THE HOLY BIBLE KING JAMES VERSION

wherein they were strangers. 6:5 and i have also heard the groaning of the children of israel, whom the egyptians keep in bondage; and i have remembered my covenant. 6:6 wherefore say unto the children of israel, i [am] the lord, and i will bring you out from under the burdens of the egyptians, and i will rid you out of their bondage, and i will redeem you with a stretched out arm, and with great judgments: 6:7 and i will take you to me for a people, and i will be to you a god: and ye shall know that i [am] the lord your god, which bringeth you out from under the burdens of the egyptians. 6:8 and i will bring you in unto the land, concerning the which i did swear to give it to abraham, to isaac, and to jacob; and i will give it you for an heritage: i [am] the lord. 6:9 and moses spake so u

hat i command thee: and aaron thy brother shall speak unto pharaoh, that he send the children of israel out of his land. 7:3 and i will harden pharaoh s heart, and multiply my signs and my wonders in the land of egypt. 7:4 but pharaoh shall not hearken unto you, that i may lay my hand upon egypt, and bring forth mine armies [and] my people the children of israel, out of the land of egypt by great judgments. 7:5 and the egyptians shall know that i [am] the lord, when i stretch forth mine hand upon egypt, and bring out the children of israel from among them. 7:6 and moses and aaron did as the lord commanded them, so did they. 7:7 and moses [was] fourscore years old, and aaron fourscore and three years old, when they spake unto pharaoh. 7:8 and the lord spake unto moses and unto aaron, saying

offerings, thy sheep, and thine oxen: in all places where i record my name i will come unto thee, and i will bless thee. 20:25 and if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. 20:26 neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon. 21:1 now these [are] the judgments which thou shalt set before them. 21:2 if thou buy an hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing. 21:3 if he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him. 21:4 if his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her mas

erve their gods, it will surely be a snare unto thee. 24:1 and he said unto moses, come up unto the lord, thou, and aaron, nadab, and abihu, and seventy of the elders of israel; and worship ye afar off. 24:2 and moses alone shall come near the lord: but they shall not come nigh; neither shall the people go up with him. 24:3 and moses came and told the people all the words of the lord, and all the judgments: and all the people answered with one voice, and said, all the words which the lord hath said will we do. 24:4 and moses wrote all the words of the lord, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of israel. 24:5 and he sent young men of the children of israel, which offered burnt offerings, and sacrificed pea

athe his flesh; then he shall bear his iniquity. 18:1 and the lord spake unto moses, saying, 18:2 speak unto the children of israel, and say unto them, i am the lord your god. 18:3 after the doings of the land of egypt, wherein ye dwelt, shall ye not do: and after the doings of the land of canaan, whither i bring you, shall ye not do: neither shall ye walk in their ordinances. 18:4 ye shall do my judgments, and keep mine ordinances, to walk therein: i [am] the lord your god. 18:5 ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: i [am] the lord. 18:6 none of you shall approach to any that is near of kin to him, to uncover [their] nakedness: i [am] the lord. 18:7 the nakedness of thy father, or the nakedness of thy mother, shalt thou not uncove

TYSON DONALD THE POWER OF THE WORD

ll under din and the sons of fury under geburah. on the tree as a whole, it is the left (female) side that is severe and the right (male) side that is merciful. but if we consider only the left side of the tree, then the masculine aspect of the female principle may be regarded as dominating or conquering, while the feminine aspect of the female principle may be looked upon as dispensing equitable judgments. neither aspect of the fifth sephirah can be called merciful, since mercy belongs on the right side of the tree, but the din aspect is just while the geburah aspect is wrathful. the strong connection of the elders with time is emphasized. they sit upon their seats "vexing all creatures of the earth with age" in the enochian transcripts, it is emphasized by the angels that god exists outs

WESTERN MANDALAS OF TRANSFORMATION SR AL

tleness, aesthetic beauty, affection, emotional sensitivity, kindness, and love. reconciliation with others. joyful, expressive, nurturing. creativity. negative: self-indulgent, over-emotional, lustful. superficial, possessive, jealous. mercury: positive: adaptation and movement. ingenuity, eloquence, precision, influence. communication, intelligence, intuition. skill and analysis. good at making judgments. negative: craftiness, deceitful, impatient. critical, aloof, divisive. moon: positive: dreaminess and imagination. adventurous spirit. spontaneous, alluring, psychic. self-reconciliation. negative: impulsivity, instability and mental agitation. mood-swings. idleness. obsession with psychic powers. pluto: positive: transforming, rejuvenating, penetrating. forces us to integrate our colle

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

eligious. on the contrary, they often feel that there is in fact some truth to be found in religion, and this belief is affirmed in the basic tenets. a common complaint among druids is that the truth has been obscured because they have been forced, more or less against their will, into various particular religious molds. they seek to be freed freed in order to freely seek, and to make independent judgments on what passes for religious truth. druidism, as an institution, must remain independent. it can never hope to profess absolute truth; for when it does, it then will become no better than the fossilized institutions from which its members have fled. but even while it systematically shuns dogmatism, it can and must still lead. it must provide the opportunity for discovery, which many of i

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