Michael Wynn's Occult Reference Library
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hen lucifer was thrown out of heaven by michael, the flaming sword blocked him from returning. the path shows the order of the sephiroth by how they were created, from the supernal or celestial triangle of kether, chokmah, and binah to the moral triangle of chesed, geburah, and tiphareth. then finally the mundane triangle of netzach, hod, and yesod. from yesod came malkuth, or the physical world. key sephira hebrew english translation (q. s. color 1) kether rtk kthr crown white brilliance 2) chokmah hmkj chkmh wisdom gray 3) binah hnyb binh understanding black 4) chesed dsj chsd mercy blue 5) geburah hrwbg gburh strength scarlet 6) tiphareth trapt thpharth beauty gold 7) netzach jxn ntzch victory emerald 8) hod dw h hod splendor orange 9) yesod dwsy ysod foundation violet 10) malkuth twklm

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

da, has happily for us been also handed down in a later form witli variations: and there is no better example of fluctuations in a god-myth. the edda sets forth, how the pure blameless deity is struck with mistiltein by the blind hosr, and must go down to the nether world, bewailed by all; nothing can fetch him back, and nanna the true wife follows him in death. in saxo, all is pitched in a lower key: balder and hother are rival suitors, both wooing nanna, and hother the favoured one manages to procure a magic sword, by which alone his enemy is vulnerable; when the fortune of war has wavered ions; between them, hother is at last victorious and slays the demigod, to whom hel, glad at the near prospect of possessing him, shews herself beforehand. but here the grand funeral pile is prepared f

ept into the host, disguised as kalchas, ii. 13, 45, hermes escorted priam as a myrmidon warrior 24, 397, and athene the young telemachus as mentor, in the same way othin appeared as the chariot-driver bruno (p. 330, or as a one-eyed old man. metamorphoses of gods into animals in teutonic mythology take place only for a definite momentary purpose, to which the character of the animal supplies the key; e.g, o'isinn takes the shape of a snake, to slip throu ,di a 22 338 condition of gods. hole lie has bored (sn. 86, and of an eagle, to fly away in haste (86, loki that of a fly, in order to sting (131, or to creep through a keyhole (356; no larger designs are ever compassed by such means. so, when athene flies away as a bird, it expresses the divinity of her nature and the suddenness of her d

3 8 INITIATION CEREMONY

practicus grade initiation part i temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink. required materials for the altar 2 blue tapers red tetrahedron 20th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin diagram of 7 heavens in assiah 10 adverse sephiroth enochian water tablet 3 red lamps censer 4 chairs 2 sephirotic tablets tablet of 10 sephiroth in 7 palaces 4 worlds of the tree of life 4 worlds of the tree of life showing 4 holy names macroprosopus diagram cup of water part

ateth the motions of the sun and moon in their proper order, each in an orbit convenient for it. it is therefore the reflection of the sphere of fire, and the path connecting the material universe as depicted in malkuth, with the pillar of severity on the side of geburah, through the sephira hod. hierophant, hegemon and theoricus come to west of altar. hiero: before you upon the altar is the 20th key of the tarot, which symbolically resumes the ideas. to the uninitiated eye it apparently represents the last judgement, with an angel blowing a trumpet and the dead rising from the tombs. but its meaning is far more occult and recondite than this, for it is a glyph of the powers of fire. the angel encircled by a rainbow whence leap coruscation s of fire, and crowned with the sun, represents mi

ge of the 30th path will take place. temple officers part ii hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar: 2 blue tapers greek cross of 13 cubes 19th key of the tarot (sun) required materials for the temple: banners of the east and west temple pillars hebrew letters: resh astrological symbols of planets diagram of tarot cards to hebrew letters enochian water tablet 3 red lamps censer 4 chairs table of geomantic figures and ruling intelligences telesmatic symbols to each geomantic figure kamea of saturn, jupiter, mars, sun, venus, mercury and mo

because from it astrologers deduce the judgement of the stars, and of the celestial signs, and the perfections of their science according to the rules of their revolutions. it is therefore, the reflection of the sphere of the sun, and the path connecting yesod with hod, foundation with splendor. hierophant, theoricus and hegemon come to west of altar. hiero: before you upon the altar is the 19th key of the tarot which symbolically resumes these ideas. the sun has 12 principal rays which represent the 12 signs of the zodiac, they are alternatively waved and salient, as symbolizing the alternation of the masculine and feminine natures. these are again subdivided into 36 rays representing the 36 decanates or sets of 10 degrees in the zodiac, and these again into 72 typifying the 72 quinaries

4 7 INITIATION CEREMONY

hus grade initiation part i temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar 2 red tapers 12 square calvary cross 18th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin, tau, qoph tablet of the serpent of brass diagram of qabalah of nine chambers diagram of hexagram of tiphareth diagrams of geomantic figures of 8 radii enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part i the opening (the throne of the hieroph

the throne of the hierophant, beside which is a cup of water and the banner of the east, is placed before the dais n.e. the seat of the hegemon is before the dais in the s.e. hiereus in the west. each officer has a cup of water. the pillars are placed about 2 feet in front of hegemon's seat, and behind her is the letter qoph. the altar in the center has a candle on either side. on it is the tarot key, the moon. the elemental lights are lit. incense burns in the south. temple arranged as for path 29. members assembled and robed) hiero (knocks) honoured fraters and sorors, assist me to open the temple in the grade of philosophus. honoured hegemon see that the temple is properly guarded. heg: very honoured hierophant the temple is properly guarded. hiero: honoured hiereus, see that none below

e order of worlds, and the increment of them. it is there, the reflection of the sphere of the watery sign pisces, and the path connecting the material universe as depicted in malkuth, with the pillar of mercy, and the side of chesed through the sephira netzach. and through it do the waters of chesed flow down. hiero: heg: pract: move to west of altar. hiero: before you upon the altar is the 18th key of the tarot, which symbolically resumes these ideas. it represents the moon with four hebrew yods, like drops of dew falling, two dogs, two towers, a winding pathway leading to the horizon, and in the foreground, water, with a crayfish crawling through it towards land. the moon is in the increase on the side of gedulah, and from it proceed sixteen principal and sixteen secondary rays, which t

your passage of the 28th path will take place. part ii temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar 2 red tapers 4 sided pyramid 17th key of the tarot required materials for the temple banners of the east and west temple pillars hebrew letters: resh, samech, tzaddi diagram of dekagram, endekagram, dodekagram& all endekangles etc. diagram of caput and cauda draconis enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part ii advancement path 28 hiero: honoured hegemon, you have my command to present th

ural intelligence, and it is so called because through it is consummated and perfected the nature of every existing being under the orb of the sun. it is therefore the reflection of the airy sign of aquarius, the water bearer unto which is attributed the countenance of the man, the adam, the restored world. hiero: heg: pract: move to the west of altar. hiero: before you upon the altar is the 17th key of the tarot, which symbolically resumes these ideas. the large star in the center of the heavens has seven principal and 14 secondary rays, and thus represents the heptad multiplied by the triad which yields 21 the number of the divine name, eheieh which as you already know is attached to kether. in the egyptian sense it is sirius, the dog star of isis sothis; around it are the stars of the s

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

inds of magick, in practice all spells and more formal magical rituals tend to follow four stages, though informal spells may combine one or more steps. the focus this defines the purpose of the ritual or spell and is generally represented either by a symbol or a declaration of intent. these could take the form of a candle etched with the name or zodiacal glyph of a desired lover, a little silver key charm or an actual key in a spell to find a new home, a picture of an ideal holiday location, and so on. in a sense, this part of the spell begins before the actual rite and involves verbalising the purpose. as you define it in a few words or a symbol, you may realise that what you are really seeking lies beyond the immediate external purpose. spending time at this stage is quite vital as it i

s cast, the symbol can be handed round while the person leading the ritual speaks the intention. alternatively, each person can add his or her special interpretation while holding the symbol and so the declaration is worked as part of the ritual. as others are holding the symbol, visualise it within your own hands; this provides the transition to the next stage of the ritual. concentration is the key to this first stage. the action this is the stage where you use actions to endow the symbol with magical energies. this is part of the continuous process of translating your magical thoughts and words from the first stage, the inner plan, to manifestation as the impetus for success or fulfilment in the everyday world. these energies amplify your own. for example, passing incense, representing

slow spiral dance around the circle. you could try drumming or tying knots either on individual cords or in a group, creating a pattern with the longer cords of fellow witches, perhaps looped around a tree. the action of the magick is limited only by the environment and your imagination. you may find that improvisation enters quite spontaneously as the energies unfold and spiral. movement is the key to this stage. raising the power this is the most powerful part of the magick, as the magical energies are amplified and the power of the ritual carries you along joyously. ecstasy forms a major part of shamanic ceremony and the old mystery religions; it is akin to the exhilaration you experience riding on a carousel or running barefoot along a sandy shore with the wind lifting your hair. you

gy. at the point when the climax is reached, comes the release of power. note that for some people the cone concept interferes with their own natural magical abilities- some of the most skilled witches and healers see circles of light, shimmering golden beams or rainbows with their psychic eye. some see nothing at all, but instead feel power pushing their feet almost off the ground. growth is the key to this stage. release of power when you release the power in the final stage, you may see the cone exploding and cascading as coloured stars or light beams, which surge away into the cosmos and break into brilliant rainbow colours. if you wish, you can direct the energy after the final release of power by pointing with your hands, or a wand or knife, so that the energies cascade horizontally

ou can direct the energy after the final release of power by pointing with your hands, or a wand or knife, so that the energies cascade horizontally and downwards, for example into herbs on the altar that you are empowering to make into herb sachets. or you can direct the cascading energies in a specific direction, perhaps towards a person who is ill or in need of magical strength. release is the key at this stage. this release may take the form of a final shout, a leap, or words. as you extinguish your candle of need, you may shout: it is free, the power is mine! or, at the point of release, you may throw your extended hands wide in an arc above your head. if the ceremony is formal and you are using an athame, you can at this moment bring it in front of you to mark the invisible cutting o

ABRAMELIN1

credible number of errors in the sigils, pentacles, and hebrew or chaldee names, which have arisen from ignorant transcription and reproduction; this being carried to such an extent that in some cases the use of the distorted formulas given would actually have the effect of producing the very opposite result to that expected from them (i have commented at length on this subject in my notes to the key of solomon, published by me a few years ago) wherefore abraham the jew it appears to me, in his anxiety to save his son from dangerous errors in magical working, has preferred to endeavour to fill him with contempt for any other systems and methods of operation than the one here laid down. for also besides the unintentional perversions of magical symbols i have above mentioned, there was furth

versions of divine names and seals, so as to attract the evil spirits and repel the good. for the third book of this work is crowded with qabalistic squares of letters, which are simply so many pentacles, and in which the names employed are the very factors which make them of value. among them we find a form of the celebrated sator, arepo, tenet, opera, rotas, which is one of the pentacles in the key of solomon. abraham's formula is slightly different: and is to be used for obtaining the love of a maiden. the pentacle in my key of solomon the king is classed under saturn, while the above is applied to the nature of venus. i give the hebrew form (see appendix a, table of hebrew and chaldee letters) of equivalents: introduction xii or in latin letters: in the key of solomon it is (as being a

world s end. in the hebrew, this versicle consists of exactly twenty five letters, the number of the letters of the square. it will be at once noticed that both this form and that given by abraham the jew are perfect examples of double acrostics, that is, that they read in every direction, whether horizontal or perpendicular, whether backwards or forwards. but the form given as a pentacle in the key of solomon the king is there said to be of value in adversity, and for repressing the pride of the spirits. this example therefore shows clearly that it is not so much the use of symbolic pentacles that abraham is opposed to, as their ignorant perversions and inappropriate use. it is also to be observed, that while many of the symbolic squares of letters of the third book present the nature of

rdinary magical effects which faust is said to have produced; who, by the way, as i have before remarked, was in all probability contemporary with abraham the jew. introduction xvi but the mode of their production as given in this work is not the black magic of pact and devil-worship, against which our author so constantly inveighs, but instead a system of qabalistic magic, similar to that of the key of solomon the king and the clavicles of rabbi solomon, though differing in the circumstance of the prior invocation of the guardian angel once for all, while in the works i have just mentioned the angels are invoked in each evocation by means of the magical circle. such works as these, then, and their like, it could not be the intention of abraham to decry, seeing that like his system they ar

similarity between cagliostro's method, and the system of oriental divination called the mendal, to which i have previously referred. introduction xxi (appendix c) examples of other methods of angelic evocation. for the benefit of the occult student i here give two other systems of angelic evocation. the first is taken from that part of the book called barrett s magus (1801, which is entitled the key to ceremonial magic. the second is copied from my key of solomon the king. from the perfection and key of. ceremonial magic; being the second part of the second book of the magus or celestial intelligencer 6 by francis barrett, f.r.c. the good spirits may be invocated of us, or by us, divers ways, and they in sundry shapes and manners offer themselves to us, for they openly speak to those that

ABRAMELIN2

even all (kinds of food) that we can imagine) chapter xvii (to fly in the air, and travel any whither) chapter xix (for every description of affection and love) chapter xx (to excite every description of hatred and enmity, discords, quarrels, contentions, combats, battles, loss, and damage) chapter xxiv (to discover any theft that hath occurred) chapter xxvi (to open every kind of lock without a key, and without making any noise) chapter xxix (to cause armed men to appear) the following (symbols) be only manifested by the evil spirits, namely: chapter ix (to transform animals into men, and men into animals, etc) chapter xxi (to transform oneself, and take different faces and forms) chapter xxii (this chapter is only for evil, for with the symbols herein we can cast spells, and work every

pter xiii (to cause a dead body to revive, and perform all the functions which a living person would do, and this during a space of seven years, by means of the spirits) chapter xvii (to fly in the air, and travel any whither) chapter xxvii (to cause visions to appear) chapter xxix (to cause armed men to appear) amaimon and ariton together perform: chapter xxvi (to open every kind of lock without key, and without making any noise) oriens alone performeth: chapter xxviii (to have as much gold and silver as one may wish, both to provide for one s necessities, and to live in opulence) paimon (alone) performeth: chapter xxix (to cause armed men to appear (it is to be noted that this chapter has already been classed under those performed by oriens, paimon, ariton, and amaimon, together) ariton

vailing yourself of (these symbols for protection. but should you do this to please some friend, you would not escape easily with impunity from (the disapproval of) your guardian angel. use then this knowledge as a sword against your enemies, but never against your neighbour, which would be without any result but that of bringing hurt to yourself. chapter xxvi (to open every kind of lock, without key, and without making any noise) should you wish to open anything locked, such as ordinary locks (bolts),132 padlocks, coffers, cupboards, boxes, and doors, you shall touch them with the side of the symbol which is written upon, and immediately they will open without any noise, without being in any way damaged, and without exciting any suspicion of their having been broken open. when you wish to

erator at his convocations of them. 118 i.e, that spirit. 119 this parenthesis is abraham's. 120 i.e, of this second book. the chapter is entitled: concerning the convocation of the spirits. 121 i have thought it advisable to add here the headings of these chapters at length. 122 here again i am giving the headings of the chapters of the third book at length; as by so doing they form a species of key to the character, nature and offices of the prince who governs their operations. 123 in addition to the chapters here given, magoth is said to rule the operations of chapter xiv (invisibility, in the special instructions of abraham, the jew, concerning that chapter. 124 notwithstanding these numbers are here given, it will be found that the instructions do not include all these chapters, and

ABRAMELIN3

i r o l u u e h a n r u b m a i a m a i a m (3) the sacred magick 191 (e) no. b consists of c d squares taken from a square of i b squares. nahariama means a river of waters. no. c is a square of g e squares. no. d is a gnomon of j squares from a square of c f squares. maiam= abundant waters such as the sea. of abramelin the mage 192 the twenty-sixth chapter. o open every kind of lock, without a key, and without making any noise( b) to open doors( c) to open padlocks( d) to open larders (or charnel-houses( e) to open strong-boxes (or caskets( f) to open prisons (1) s a g u b a g u b o r d o s (2) r a t o k a t o k k q u r (3) b a r i a c a a r i a c a q q (4) s e q o r e q o r s q q s l o h a r a h o s o h a r a h o s q q q a q l o s (5) the sacred magick 193 notes to chapter xxvi (a) the

will find them react terribly against them; and that, if the preliminary period of six months preparation advocated by abra-melin be not observed, the symbols will be practically worthless in their hands; for, as will be observed, the names in the squares for the most part are simply the statement of the ends desired to be accomplished thereby. finally, i will quote the following passage from the key of solomon the king v accursed be he who taketh the name of god in vain! accursed be he who useth this knowledge unto an evil end. be he accursed in this world and in the world to come. amen. be he accursed in the name 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

se from thine operation, so as to finish it on another more favourable occasion, and meanwhile thou shalt devote thyself unto the cure of thy body. and such a case ought in no way to afflict thee, for the secrets of god are impenetrable, and he performeth, permitteth, and operateth all things for the best and for our good, although it may be not understanded of us. hereinafter will i set down the key of this operation, which is the only thing which facilitateth this operation to enjoy the vision of the holy angels, by placing the symbols15 given hereafter upon the brow of the child and of him who performeth the operation, as i have said in the first book, to which one can easily refer. i will say even as much as this, that out of an hundred scarcely five or six persons can attain unto the

g which facilitateth this operation to enjoy the vision of the holy angels, by placing the symbols15 given hereafter upon the brow of the child and of him who performeth the operation, as i have said in the first book, to which one can easily refer. i will say even as much as this, that out of an hundred scarcely five or six persons can attain unto the possession of this sacred magic without this key; for reasons which one can in no way disclose. also we should repeat the psalm vi. domine, ne in furore tuo arguas me, etc( o lord, afflict me not in thine anger. there is nothing in the world which we should so much desire as a true science, neither is there any more difficult to obtain than this one, because often one dieth before attaining unto it in its entirety. this is the true and only

ADDTLS

m kerubics x a a c r b p d 11 below is an example of the lesser angle of d in the tablet of c.(permutations include both kerubic and sub-servients) the consecration of the four elemental weapons give excellent examples of the spirit or archangelic names formed from the kerubic squares by the addition of letters from the tablet of union. the attribution of the name hwhy. the name is the key to the whole of the enochian attributions of the squares to the elements: the letters are thus referred: y yod d wands h he c cups w vau a swords h (final) he b pentacles the letters of the great name attributed to the four tablets in order together: insert diagram 12 not only are the letters of tetragrammaton attributed to the tablets themselves, and to the lesser angles of the tablets, but t

nd applies to each of the sixteen sephirotic crosses on the four tablets. in this mode of attributing the planets to the sephiroth on the calvary cross of the lesser angles, l is excluded, and k and the tarot trump, the wheel of fortune, is attributed to kether. the title of this card is lord of the forces of life, and kether is the origin and source of life. to chokmah is attributed b, the tarot key, the magician, magus of power, seeing that chokmah is the distributor of the power from kether, even as b is the messenger of k of classical mythology. to binah is referred the y and the tarot key, priestess of the silver star, even as binah is the completer of the triad of the supernals, and as it were high priestess to the inferior sephiroth.(compare also, says s.r.m.d. the position of the p

ah is the distributor of the power from kether, even as b is the messenger of k of classical mythology. to binah is referred the y and the tarot key, priestess of the silver star, even as binah is the completer of the triad of the supernals, and as it were high priestess to the inferior sephiroth.(compare also, says s.r.m.d. the position of the path of g in the tree of life. to chesed, c, and the key of the empress, the daughter of the mighty ones. chesed is, as it were, the first of the inferiors below binah, and the path of c is thus reciprocal betweeen chokmah and binah, forming, as it were, the base of the triangle of the supernals. to geburah, f, and the tarot key, the blasted tower, the lord of the hosts of the mighty, even as geburah represents strength and fiery power. to tiphareth

eption of the tetragrammaton letter, upon which everything else depends, all the other attributions appear and are included in the definition of the nature of the pyramid. each side of the pyramid is colored according to its own appropriate element, or left white for m. it by no means follows, for example, that a square from the airy angle of a will build up a completely yellow pyramid. but every key of attributions diagram m attribution of the 21 great name to the four lesser angles diagram n airy angle of all four tablets has at least one airy side. on a flat surface, the pyramid is represented by dividing the square into four triangles, leaving a small square in the center to mark the flat top. on this, if desired, the appropriate enochian letter may be placed. the following will be the

elow are examples of the above, so that there may be no difficulty at all in understanding how this procedure obtains. 24 diagram q: consider the b lesser angle of the b tablet; the servient square in rank w and column w. the column is ruled by w, attributed to a, therefore, the astrological symbol will be an airy sign. the rank is ruled by w, therefore, the symbol will be mutable a, c. the tarot key for c is the lovers. the hebrew letter attributed to it is u. the geomantic attribution is albus. take the d tablet, a angle, column h, rank y. the astrological symbol will be a watery sign. the rank is ruled by y, therefore, the symbol will be cardinal or fiery c d. the tarot key for c is the chariot. the hebrew letter for c is j. the geomantic attribution is populus. the following is by s.r

ADEPTUS MINOR INITIATION

iate adeptus minor, what is the meaning of this title, abiegnus" 5 c b a f k l e c q n w (temple set up at beginning of ritual) third "it is abiegnus, lamb of the father. it is by metathesis abi-genos, born of the father; bia-genos, strength of our race, and the four words make the sentence,'mountain of the lamb of the father, and the strength of our race" chief "mighty adeptus major, what is the key to this tomb" second "the rose and the cross, which resume the life of nature and the powers hidden in the word i. n. r. i" chief "associate adeptus minor, what is the emblem that we bear in our left hand" third "it is a form of the rose and the cross, the ancient crux ansata or egyptian symbol of life" chief "mighty adeptus major, what is its meaning" second "it represents the force of the te

t represents the force of the ten sephiroth in nature divided into a hexad and a tetrad. the oval embraces the first six sephiroth and the tau cross, the lower four, that answer unto the four elements" chief "associate adeptus minor, what is the emblem which i bear upon my breast" third "the complete symbol of the rose and cross" chief "mighty adeptus major, what is its meaning" second "it is the key of sigils and rituals, and represents the force of the 22 letters in nature, as divided into a three, a seven and a twelve. many and great are its mysteries" 6 chief "associate adeptus minor, what is the wand which thou bearest" third "a simple wand having the colors of the 12 signs of the zodiac between light and darkness and surmounted by the lotus flower of isis. it symbolizes the developme

mbolically the five grades of the first order, to the revolution of the powers of the pentagram, and also the five preparatory examinations for this grade. it is written 'his days shall be 120 years' 120 divided by 5 equals 24, the number of hours in a day and of the thrones of the elders in the apocalypse. further, 120 equals the number of the 10 sephiroth multiplied by that of the zodiac, whose key is the working of m and the four elements typified in the wand which i bear (chief, second, and third adept enter the vault consecutively, chief passes to the east of the pastos facing west. second adept goes to the south facing north. third adept goes to the north facing south (officers all raise their wands to form a pyramid over the pastos and altar) chief "let us analyze the keyword. i" se

crux ansata to the chief adept who then gives in exchange the crook and scourge) 21 crook and scourge chief "quit then this tomb, o aspirant, with thine arms crossed upon thy breast, bearing in thy right hand the crook of mercy and thy left the scourge of severity, the emblems of those eternal forces betwixt which the equilibrium of the universe dependeth; those forces whose reconciliation is the key of life, whose separation is evil and death. therefore thou art inexcusable, whosoever thou art, that judgeth another, for in that thou condemnest another, thou condemnest but thyself. be thou therefore merciful, even as thy father who is in heaven is merciful. remember that tremendous obligation of rectitude and self-sacrifice which thou has voluntarily taken upon thyself, and tremble thereat

the name 27 tetragrammaton. also, it has been interpreted as: igne natura revovatur integra; igne natura renovando integrat; igne nitrum roris invenitur; intra nobis regnum dei" chief (indicating diagram of the minutum mundum) behold the diagram minutum mundum sive fundamental coloris- the small universe or foundation of color. treasure it in thy heart, and mark it well, seeing that herein is the key of nature. it is, as thou seest, the diagram of the sephiroth and the paths, with the colors appropriately attributed thereto. see that thou reveal it not to the profane, for many and great are its mysteries "rtk is the highest of all, and herein scintillates the divine white brilliance, concerning which it is not fitting that i should speak more fully. hmkj is gray, the mixture of colors. hny

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

is in poetry, art and music. 16. if you examine the highest poetry in the light of common sense, you can only say that it is rubbish; and in actual fact you cannot so examine it at all, because there is something in poetry which is not in the words themselves, which is not in the images suggested by the words 'o windy star blown sideways up the sky' true poetry is itself a magic spell which is a key to the ineffable. with music this thesis is so obvious as hardly to need stating. music has no expressed intellectual content whatever, and the sole test of music is its power to exalt the soul. it is then evident that the composer is himself attempting to express in sensible form some such sublimities as are attained by those who practise magick and yoga as they should. 17. the same is true o

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

mitive life-forms on this planet: human beings. unless the gates are secured against attack, unless humanity awakens to both the real danger and the real potential for evolution. well, the vision of the mad arab- ancestor of the muslim princes so much in the news in 1979/1980- is one, certainly of terror. the discovery of this book, however, like the discovery of the typesetters' idol, may be the key, the link in our defence against the possible enemy awaiting us, outside. events of the last two years have shown us that the book is also an amulet, a protective shield, that guards its own from the machinations of evil. extraterrestrial or primevally elemental, alien beings or subconscious repressions, they are powerless against us if we consider deeply the message of this book, and take the

what previous magicians had done, the spirits they had contacted, and the successes they had. the magicians who now read these works are expected to be able to select the wheat from the chaff, in much the same fashion as an alchemist discerning the deliberate errors in a treatise on his subject. therefore it was (and is) insanity for the tyro to pick up a work on ceremonial magick like the lesser key of solomon to practise conjurations. it would also be folly to pick up crowley's magick in theory and practise with the same intention. both books are definitely not for beginners, a point which cannot be made too often. unfortunately, perhaps, the dread necronomicon falls into this category. crowley's magick was a testimony of what he has found in his researches into the forbidden, and forgot

mitive life-forms on this planet: human beings. unless the gates are secured against attack, unless humanity awakens to both the real danger and the real potential for evolution. well, the vision of the mad arab- ancestor of the muslim princes so much in the news in 1979/1980- is one, certainly of terror. the discovery of this book, however, like the discovery of the typesetters' idol, may be the key, the link in our defence against the possible enemy awaiting us, outside. events of the last two years have shown us that the book is also an amulet, a protective shield, that guards its own from the machinations of evil. extraterrestrial or primevally elemental, alien beings or subconscious repressions, they are powerless against us if we consider deeply the message of this book, and take the

n zonei, we come to the "book of entrance" which is really a system of self-initiation into the planetary spheres and may have something to do with the planetary arrangement of the steps of the ziggurats of mesopotamia, which were seven storeyed mountains. not much is revealed to the potential candidate for initiation as to how these "gates" work, or what he might find there, save to say that the key of one gate lies in mastering the gate before it. the mad arab was either keeping a sacred secret, or found human language inadequate to the task of describing what other initiates in similar systems have expressed in the vague abstractions of the truly illuminated, likening the experience to an lsd trip. the "incantations of the gates" follow, and are probably meant to accompany the preceding

f our race from beyond the stars, and is called arra in the tongue of the scribe who taught it to me, an emissary of the elder ones. in the tongue of the eldest city of babylon, it was ur. it is the sigil of the covenant of the elder gods, and when they see it, they who gave it to us, they will not forget us. they have sworn! spirit of the skies, remember! the second is the elder sign, and is the key whereby the powers of the elder gods may be summoned, when used with the proper words and shapes. it has a name, and is called agga. the third sign is the sigil of the watcher. it is called bandar. the watcher is a race sent by the elder ones. it keeps vigil while one sleeps, provided the appropriate ritual and sacrifice has been performed: else, if called, it will turn upon you. these seals

ALEISTER CROWLEY BOOK OF LIES

done so because i did not know it. he went to the bookshelves; taking out a copy of the book of lies, he pointed to a passage in the despised chapter. it instantly flashed upon me. the entire symbolism not only of free masonry but of many other traditions blazed upon my spiritual vision. from that moment the o.t.o. assumed its proper importance in my mind. i understood that i held in my hands the key to the future progress of humanity" the commentary was written by crowley probably around 1921. the student will find it very helpful for the light it throws on many of its passages.(1) the ante primal triad which is not-god nothing is. nothing becomes. book of lies get any book for free on: www.abika.com 9 nothing is not. the first triad which is god i am. i utter the word. i hear the word. t

hat men call silence is its speech. this abyss is also called "hell, and "the many. its name is "consciousness, and "the universe, among men. but that which neither is silent, nor speaks, rejoices therein. book of lies get any book for free on: www.abika.com 29 [30] commentary( iota) there is no apparent connection between the number of this chapter and its subject. it does, however, refer to the key of the tarot called the hermit, which represents him as cloaked. jod is the concealed phallus as opposed to tau, the extended phallus. this chapter should be studied in the light of what is said in "aha" and in the temple of solomon the king about the reason. the universe is insane, the law of cause and effect is an illusion, or so it appears in the abyss, which is thus identified with conscio

on-sigma. this chapter is quite clear, but one my remark in the last paragraph a reference to the nature of samadhi. book of lies get any book for free on: www.abika.com 39 as man loses his personality in physical love, so does the magician annihilate his divine personality in that which is beyond. the formula of samadhi is the same, from the lowest to the highest. the rosy-cross is the universal key. but, as one proceeds, the cross becomes greater, until it is the ace, the rose, until it is the word [41] 16 kappa-epsilon-alpha-lambda-eta iota-sigma the stag-beetle death implies change and individuality if thou be that which hath no person, which is beyond the changing, even beyond changelessness, what hast thou to do with death? the bird of individuality is ecstasy; so also is its death

love? love death therefore, and long eagerly for it. die daily [42] commentary( iota-sigma) this seems a comment on the previous chapter; the stag-beetle is a reference the kheph-ra, the egyptian god of midnight, who bears the sun through the underworld; but it is called the stag-beetle to emphasise his horns. horns are the universal hieroglyph of energy, particularly of phallic energy. the 16th key of the tarot is "the blasted tower. in this chapter death is regarded as a form of marriage. modern greek peasants, in many cases, cling to pagan belief, and suppose that in death they are united to the deity which they have cultivated during life. this is "a consummation devoutly to be wished (shakespeare. book of lies get any book for free on: www.abika.com 41 in the last paragraph the maste

ndency of his soul, and of his mind, and of his body; it is the quintessence and the elixir of his being. therein are the forces that made him and his father and his father's father before him. this is the dew of immortality. let this go free, even as it will; thou art not its book of lies get any book for free on: www.abika.com 44 master, but the vehicle of it [46] commentary( iota-eta) the 18th key of the tarot refers to the moon, which was supposed to shed dew. the appropriateness of the chapter title is obvious. the chapter must be read in connection with chapters 1 and 16. i the penultimate paragraph, vindu is identified with amrita, and in the last paragraph the disciple is charged to let it have its own way. it has a will of its own, which is more in accordance with the cosmic will

ALEISTER CROWLEY BOOK OF THE LAW

scarlet woman is all power given. they shall gather my children into their fold: they shall bring the glory of the stars into the hearts of men. i,16: for he is ever a sun, and she a moon. but to him is the winged secret flame, and to her the stooping starlight. i,17: but ye are not so chosen. i,18: burn upon their brows, o splendrous serpent! i,19: o azure-lidded woman, bend upon them! i,20: the key of the rituals is in the secret word which i have given unto him. i,21: with the god& the adorer i am nothing: they do not see me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord hadit. i,22: now, therefore, i am known to ye by my name nuit, and to him by a secret name which i will give him when at last he knoweth me. since i am infinite space, and the i

! accursed be it to the aeons! hell. i,42: let it be that state of manyhood bound and loathing. so with thy all; thou hast no right but to do thy will. i,43: do that, and no other shall say nay. i,44: for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect. i,45: the perfect and the perfect are one perfect and not two; nay, are none! i,46: nothing is a secret key of this law. sixty-one the jews call it; i call it eight, eighty, four hundred& eighteen. i,47: but they have the half: unite by thine art so that all disappear. i,48: my prophet is a fool with his one, one, one; are not they the ox, and none by the book? i,49: abrogate are all rituals, all ordeals, all words and signs. ra-hoor-khuit hath taken his seat in the east at the equinox of the gods;

rmour; go on, go on, in my strength& ye shall turn not back for any! iii,47: this book shall be translated into all tongues: but always with the original in the writing of the beast; for in the chance shape of the letters and their position to one another: in these are mysteries that no beast shall divine. let him not seek to try: but one cometh after him, whence i say not, who shall discover the key of it all. then this line drawn is a key: then this circle squared in its failure is a key also. and abrahadabra. it shall be his child and that strangely. let him not seek after this; for thereby alone can he fall from it. iii,48: now this mystery of the letters is done, and i want to go on to the holier place. iii,49: i am in a secret fourfold word, the blasphemy against all gods of men. iii

ALEISTER CROWLEY LIBER 777

ave partaken sustain us in the search for the quintessence, the stone of the wise, the summum bonus, true wisdom, and perfect happiness. so mote it be! v the tree of life col. xii. this arrangement is the basis of the whole system of this book. besides the 10 numbers and the 22 letters, it is divisible into 3 columns, 4 planes, 7 planes, 7 palaces, etc. etc.8 table of correspondences table i 2 i. key scale. ii* hebrew names of numbers and letters. iii. the four worlds. lxiv. secret names of the four words. lxv. secret numbers corresponding. lxvi. spelling of tetragrammaton in the four worlds. 11 hryxy yetrizah, formative world hm mah 45 ah waw ah dwy 23 hayrb briah, creative world gs seg 63 ah waw ah dwy 31 twlyxa atziluth, archetypal world bu aub 72 yh wyw yh dwy 32 bis hycu assiah, mater

of e clover. e of e storax. b of e benzoin. a of b saffron. d of b lign-aloes. c of b red-sanders. e of b red sandalwood. b of b olibanum. col. xliii. and xliv. and, generally, all drugs exciting the parts of the body corresponding. see col. clxxxii. col. xlvi. each trigram combines with itself and the others to make 64 hexagrams, which partake of the combined nature. this attribution is the true key to the yi king. no sinologist has had any idea of it, but it is obvious enough now that o.m. has solved it. see appendix i. col. xlvii. line 7. has a monkey. line 19. said to have a monkey. col. xlix. the geomantic figures of the planets are those of the signs which they rule. lines 3-10. q andr table of correspondences 37 line 15. p line 16. v line 17. line 18. m and n line 19. s and t line 2

ands grip each a ray of dazzling light, spiril, the right hand being dextro- and the left hand l vo-rotary. a red scarf conceals the fact of male genital organs, and suggests by its shape the letter k. such is the conventional hieroglyph. 41 appendix i the trigrams of the yi king attribution to quarters. planetary attribution. hindu attribution. yetziratic attribution. figure. name. part of body. key scale s! lingam+ y 7 khien. head. 2 [and 30. s.e$ apas. c m 6 tui. mouth. 14 [and 23. e& mano (prana! r 5 li. eyes. 6 [21 and 30. n.e% tejas. b c 4 kbn. feet. 27 and 31. s.w# vayu. d a 3 sun. thighs. 11 [and 12. w' akasa= g 2 kh n. ears. 10 [13 and 32] n.w. e prithivi. e t 1 kbn. hands. 32 bis. n= yoni. 9 h 0 khwbn. belly. 3 and 13. the trigrams should be considered as the symbols which combin

sued a knowledge lecture which consisted of the names and symbols of the elements, planets and signs along with the hebrew alphabet and the names of the sephiroth in hebrew. 4 the lemegeton is a 17th-century compilation, probably english, of magical texts attributed to solomon. the first book, goetia, describes 72 evil spirits and gives instructions for evoking them (it derives variously from the key of solomon, the heptameron, the fourth book of pseudo-agrippa and the pseudomonarchia d monum of wier. in 777 cols. clv clxvi the spirits are referred to the decans by day and night. the second book, theurgia goetia, describes 27 principal spirits and a very large number of subordinates of whom relatively few are named; of the 27, 16 are referred to the points of the compass and the other 11 a

ALEISTER CROWLEY LIBER CHANOKH

sigils at the corners of plate x. without the great square are those of the four great elemental kings: air tahaoeloj. water thahebyobeaatan.27 earth thahaaotahe. fire ohooohaatan.28 liber lxxxiv 19 the characters upon the table of watchtowers29 plate x the forty-eight keys or calls 20 part ii the forty-eight keys or calls these are most solemn invocations. use these only after other invocations. key tablet hath 6 calls, 1 above other 5.1 1: governs generally as a whole the tablet of union. use it first in all invocations of angels of that tablet, but not at all with other 4 tables. 2: used as an invocation of angels e h n b representing governance of spirit in the tablet of union: also precedes, in the second place, all invocations of key tablet angels. not used in invocations of 4 other

; in the name hwchy, in the pass word i.n.r.i, o spirits of the tablet of spirit, ye, ye i invoke! the sign of osiris slain! the sign of the mourning of isis! the sign of apophis and typhon! the sign of osiris risen! l.v.x, lux, the light of the cross [give these] in the name of tudw hwla hwhy i declare that the spirits of spirit have been duly invoked [the knock w wwww] liber lxxxiv 21 the first key*3 ol sonuf vaoresaji, gohu iad balata, elanusaha caelazod:4 sobra zod-ol roray i ta nazodapesad, giraa ta maelpereji, das hoel-qo qaa notahoa zodimezod, od comemahe ta nobeloha zodien; soba tahil ginonupe pereje aladi, das vaurebes obolehe giresam. casarem ohorela caba pire: das zodonurenusagi cab: erem iadanahe. pilahe farezodem zodenurezoda adana gono iadpiel das home-tohe soba ipame lu ipam

and triumpheth: whose beginning is not, nor end cannot be: which shineth as a flame in the midst of your palaces, and reigneth amongst you as the balance of righteousness and truth! move therefore, and shew yourselves! open the mysteries of your creation! be friendly unto me, for i am the servant of the same your god: the true worshipper of the highest! 169 words in this english call. the second key adagita vau-pa-ahe zodonugonu fa-a-ipe salada! vi-i-vau el! sobame ial-pereji i-zoda-zodazod pi-adapehe casarema aberameji ta ta-labo paracaleda qo-ta lores-el-qo turebesa ooge balatohe! giui cahisa lusada oreri od micalapape cahisa bia ozodonugonu! lape noanu tarofe coresa tage o-quo maninu ia-i-don. torezodu! gohe-el, zodacare eca ca-no-quoda! zodameranu micalazodo od ozodazodame vaurelape;

old dagger aloft] in the three great secret names of god, oro ibah aozpi that are borne upon the banners of the east, spirits of air, adore your creator [again elevate dagger] in the name of bataivah, great king of the east, spirits of air, adore your creator! in the name of shaddai al chai, i declare that the spirits of air have been duly invoked [the knock www www www] liber lxxxiv 23 the third key micama! goho pe-iad! zodir com-selahe azodien biabe os-lon-dohe. norezodacahisa otahila gigipahe; vaunud-el-cahisa ta-pu-ime qo-mos-pelehe telocahe; qui-i-inu toltoregi cahisa i cahisji em ozodien; dasata beregida od torezodul! ili e-ol balazodareji, od aala tahilanu-os netaabe: daluga vaomesareji elonusa capemi- ali vaoresa cala homila cocasabe fafenu izodizodope, od miinoagi de ginetaabe: va

, adore your creator [elevate cup] in the three great secret names of god, mph arsl gaiol that are borne upon the banners of the west, spirits of water, adore your creator [elevate cup] in the name of raagiosel, great king of the west, spirits of water, adore your creator! in the name of elohim tzabaoth, i declare that the spirits of water have been duly invoked [the knock w www w www] the fourth key otahil elasadi babaje, od dorepaha gohol: gi-cahisaje auauago coremepe peda, dasonuf vi-vau-di-vau? casaremi oeli meapeme sobame agi corempo carep-el: casaremeji caro-o-dazodi cahisa od vaugeji; dasata ca-pi-mali cahisa ca-pi-ma-on: od elonusahinu cahisa ta el-o calaa. torezodu nor-quasahi od fe-caosaga: bagile zodir ena- iad: das iod apila! do-o-a-ipe quo-a-al, zodacare! zodameranu obelisonug

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

not possible to give a full account of the twenty-two "paths" in this condensed sketch. they should be studied in view of all their attributes in 777, but more especially that in which they are attributed to the planets, elements and signs, as also to the tarot trumps, while their position on the tree itself and their position as links between the particular sephiroth which they join is the final key to their understanding. it will be noticed that each chapter of this book is attributed to one of them. this was not intentional. the book was originally but a collection of haphazard dialogues between fra. p. and soror a; but on arranging the mss, they fell naturally and of necessity into this division. conversely, my knowledge of the schema pointed out to me numerous gaps in my original expo

erbolt of zeus or indra, the god of air "lamed" is the oxgoad, the driving force; and it is also the balance, representing the truth and love of the magician. it is the loving care which he bestows upon perfecting his instruments, and the equilibration of that fierce force which initiates the ceremony<aeon of horus; they are indeed the key of the book of the law. no more can be said in this place than that aleph is harpocrates, bacchus diphues, the holy ghost, 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 ex

nit from which all springs and to which all returns. the great work is to make the initial digamma digamma of assiah (the world of material illusion) into the final digamma iota digamma of atziluth< the world of pure reality. spelling the name in full, digamma digamma+ iota digamma delta+ alpha lambda pi+ omicron iota nu+ digamma iota= 309= sh t= xx+ xi= 31 the secret key of the law. digamma is the manifested star. iota is the secret life. serpent- light. lamp- love. wand- liberty. wings- silence. cloak these symbols are all shewn in the atu "the hermit. they are the powers of the yod, whose extension is the vau. yod is the hand wherewith man does his will. it is also the virgin; his essence is inviolate. alpha is the babe "who has formulated his father, and ma

s of this formula, which cannot be too carefully studied and practised. it is unfortunately, the most complex of all of them. but this is the fault of the first matter of the work, which is so muddled that many operations are required to unify it- 40 chapter vii the formula of the holy graal: of abrahadabra "and of certain other words" also: the magical memory. the hieroglyph shewn in the seventh key of the tarot (described in the 12th aethyr, liber 418, equinox i, v) is the charioteer of our lady babalon, whose cup or graal he hears. now this is an important formula. it is the first of the formulae, in a sense, for it is the formula of renunciation<abyss> it is also the last! this

ation, with an elaborate rubric, translation, scholia, and instruction. weh addendum: this is the "preliminary invocation" placed in the "goetia" in the mathers transcription (not "translation) by crowley. this invocation is not a part of the original text, but comes to us from the greco-egyptian period of perhaps the 6th century. the goetia is itself a small portion of the "lemegeton" or "lesser key of solomon" this "preliminary evocation" is altered in liber samekh over that published in the "goetia> the conjurations given by dr. dee (vide equinox i, viii) are in a language called angelic, or enochian. its source has hitherto baffled research, but it is a language and not a jargon, for it possesses a structure of its own, and there are traces of grammar and syntax. however this may be, i

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ever-prostrated, emasculation of the soul of man. we accordingly find few true equivalents of this school in europe. in greek philosophy there is no trace of any such doctrine. the poison in its foulest and most virulent form only entered with christianity33. but even so, few men of any real eminence were found to take the axioms of pessimism seriously. huxley, for all of his harping on the minor key, was an eupeptic tory. the culmination of the black philosophy is only found in schopenhauer, and we may regard him as having been obsessed, on the one hand, by the despair born of that false scepticism which he learnt from the bankruptcy of hume and kant; on the other, by the direct obsession of the buddhist documents to which he was one of the earliest europeans to obtain access. he was, so

early unattainable, but in the going itself. this law is called the law of thelema. it is summarized in the four words "do what thou wilt" it should not be necessary to explain that a full appreciation of this message is not to be obtained by a hasty examination. it is essential to study it from every point of view, to analyse it with the keenest philosophical acumen, and finally to apply it as a key for every problem, internal and external, that exists. this key, applied with skill, will open every lock. from the deepest point of view, the greatest value of this formula is that it affords, for the first time in history, a basis of reconciliation 59 between the three great schools of magick. it will tend to appease the magic without tears get any book for free on: www.abika.com 106 eternal

made clear, and available to the use of man. is not this a gift beyond price, the fruit of a tree not only of knowledge but of life? for there is that in man which is god, and there is that also which is dust; and by our magick we shall make these twain one flesh, to the obtaining of the empery of the universe. i suppose i might have put it more concisely: classics is itself initiation, being the key of the unconscious; mathematics is the art of manipulating the ruach, and of raising it to neschamah; and science is co-terminous with magick. these are the three branches of study which i regard as fundamental. no others are in the same class. for instance, geography is almost meaningless until one makes it real by dint of honest travel, which does not mean either "commuting" or "luxury cruis

some of the fairy folk, as well as certain gods and demi-gods, who act thus paternally. but you are right in the main. the arabs, for example, have "seven heavens" and seven orders of angels, also jinn; but the classes are by no means identical. this, even though certain archangels, notably gabriel, appear in both systems. but then gabriel is a definite individual, a person- and this fact is the key to your puzzle. for, as i have explained in a previous letter, gods are people: macrocosms, not mere collocations of the elements, planets and signs as are most of the angels, intelligences and spirits. it is interesting to note that gabriel in particular seems to be more than one of these; he enjoys the divine privilege of being himself. between you and me and the pylon, i suspect that gabrie

hobia is the unreasoning aversion, the shuddering of panic, above all, the passionate refusal to learn anything about "drugs" to analyse the conditions, still less to face them; and the spasmodic invention of imaginary terrors, as if the real dangers were not enough to serve as a warning. now why? surely because in the sub-conscious lies an instinct that in these obscure medicines indeed lies the key of some forbidden sanctuary. there is a fascination as irrational and therefore as strong, as the fear. here is the point at which they link up with sex and magic without tears get any book for free on: www.abika.com 302 religion. oh, how well nigh almighty is the urgency to him who reads those few great writers who understood the subject from experience: de quincey, ludlow, poe and baudelaire

ALEISTER CROWLEY MEDITATION

, and familiarize him with them. disobedience to the superior is a contest between these two wills in the inferior. the will expressed in his vow, which is the will linked to his highest will by the fact that he has taken it in order to develop that highest will, contends with the temporary will, which is based only on temporary considerations. 72 the teacher should then seek gently and firmly to key up the pupil, little by little, until obedience follows command without reference to what that command may be; as loyola wrote "perinde ac cadaver" no one has understood the magical will better than loyola; in his system the individual was forgotten. the will of the general was instantly echoed by every member of the order; hence the society of jesus became the most formidable of the religious

ALEISTER CROWLEY SEPHER SEPHIROTH

hhlb loss, destruction ylb to cease ldx my glory ydwbk the earth (our world) dlx the greater ldgh 43 great lwdg to rejoice lyg to make faint hlx lion (cf. 340 )ybl hazel, almond zwl together, also mg magus gm one beloved by god hydydy 44 aries: a ram, lamb hl+ aquarius: a bucket yld drops ylg) a pool, pond; sorrow mg) captive, captivity hlwg blood md sand; horror (see the scorpion pentacle in the key of solomon; see also liber 418 10th ayre) lwx flame +hl garment dm 45 the mystic number of yesod adam: man; red md) the fool dm) redemption, liberation hlw)g to grow warm; they (masc) mh hesitated (see 405) lxz she who ruins hlbx hwhy in yetzirah )h w)w )h dwy greatly, strongly, very d)m what, which, why, how; anything, something; yetzitah fs gsecret nature h (see s.d. 1:38-39) hm 46 a name of

em mhl 76 secret, put away; a hiding-place nwybx rest, peace xxyn slave, servant db( goddess hlyl) 77 prayed h(b overflowing (ps. 124:5) nwdyz towers, citadels ldgm the influence through the paths (cf. 78; destiny, fate, luck; constellation, planet (cf. 483& 536; soul-root lzm goat; strength; violence; glory z( 78 1-12. the mystic number of kether as hua; the number of tarot cards; the sum of the key-numbers of the supernal beard aiwass: the angel of ra-hoor-khuit( gincorrect h. cf. 93) s)wy) the breaker; dream (n& v) mlx to pity lmx to initiate knx bread (ps. 78:20= mlx, by metathesis) mxl the influence through the paths (cf. 77 )lzm salt xlm the name of a giant )z( palace of love (referred to chesed) hbh) lkyh before (in front of, over against xkn 79 jachin, the pillar of mercy (chokmah

rwhrh a pledge nwk#m 417 olive tyz an ark, box, chest hbyt shakanom: a title of tiphareth mwn)k# the red gleam (liber al 2:50) rwrhw 418 cheth: a fence; beast tyx boleskine: the house of the beast nyk#lwb abrahadabra: the word of the aeon given in liber al) r b) d) h) r b) 418= tyx )h tyb, the house of heh, because of i.z.q. 694; for h formeth k, but x formeth dwy: each= 20. thus is abrahadabra a key of the pentagram. also, by aiq bkr, it= 22; and 418= 19 22. 19= manifestation; it therefore manifests the 22 keys of r.o.t.a. the first meaning is rbd h)rb, the voice of the chief seer. it resolves into pentagram and hexagram as follows: 1st method. 5a a a dh a r b a b r forms 12 and 406 )wh and ht (406= wt, where ht= microprosopus, and )wh= macroprosopus. the arcanum is therefore that of the

ALEISTER CROWLEY THE HEART OF THE MASTER

h three words "the zero hour" they call me back to myself: i know now that i am one of a great army- an army baffled and broken, but yet in being. sharp comes a whisper of swift absolute authority "zero is two" somehow i am aware- like a man stricken of lightning, in the same moment slain and initiated- that the strange phrase declares a final mystery of truth, the word of the plan of battle, the key of the campaign. but in my mind its meaning is most utter darkness. again the solemn stillness. few were they who had heard the voice of the young captain: for the sleep of all but the youngest and strongest was the sleep of death. even of these the fate was ill indeed; for their minds had been distraught by the bitterness of their hearts. so, when they noted the voice, they mocked. i heard "a

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

ALEISTER CROWLEY THE I CHING

hine sticks have fallen thus: line 6- yang (a solid line) line 5- yang (a solid line) line 4- yang (a solid line) line 3- yang (a solid line) line 2- yin (a broken line) line 1- yin (a broken line- the moving line is in line 2) 11. the hexagram will look like this: 12. take notice that the hexagram is divided into two trigrams: an upper trigram and a lower trigram. interpretation 13. taking thine key, which is in this book: thou wilst find the upper trigram along the top of the squares. next, find the lower trigram at the left of the chart. 14. follow thee the trigrams into the center of the key- behold the number 33. 15. then, thou shalt read the thirty-third hexagram in this book: yi king. 16. the first two lines refer to the hexagram as a whole, shewing thee the direction of the matter

sdom's age. mark well the rules of martial strategy. chief of the host, thy king confers the post. divided counsel- inefficiency! retreat is not an error if need be. seek and destroy bad faith and mutiny! but find good men for posts of dignity. 8 the pi hexagram moon of yoni- pi: union. first examine, art thou right? then the restless join thee; woe the laggard's plight. sincerity of union is the key; from inward mind comes forth true unity. unite not with unworth's iniquity! there's one beyond thyself that yearns for thee. base well thy tower upon the people's power. thy first step missed? disaster shalt thou see. 9 the hsiao chu hexagram air of lingam- hsiao chu: shows small restraint. hence quick success. but clouds indeed, we ask rain's happiness. strayed- come thou back and follow thy

ALEISTER CROWLEY THE LOST CONTINENT

y graphic formulae, like our own organic compounds. to take an example, the number 156 was regarded as a sort of efflorescence of the number 7; it was never written but as 77 plus[(7+7)/7] plus 77. again 11 was usually written 3 plus 5 plus 3. it was always the aim to find symmetry in these expressions, and also 'to find an easy way to 1. this last is difficult to explain. eleven was their great 'key of magic. it is a twofold number in 'the act of becoming 1. thirty-seven was the essence of 1 inasmuch as multiplying it by 3 gives 111, three ones, which divided again by 3 in another manner, yield 1 "one would rather think of 48 as 37 plus 11 than as 4 times 12" is the statement of an elementary text-book dating from the earliest days of atlas. it was a sort of moral duty to teach the mind t

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

edition this book is called l. l is the sacred letter in the holy twelve-fold table which forms the triangle that stabilizes the universe. see "liber 418. l is the letter of libra, balance, and 'justice' in the taro. this title should probably be "al "el, as the 'l' was heard of the voice of aiwaz, not seen "al" is the true name of the book, for these letters, and their number 31, form the master key to its mysteries. in order that the ethical and philosophical comment should be "understanded of the common people, without interruption, i have decided to transfer to an appendix weh note: the appendix has not yet been recovered. all considerations drawn from the numerical system of cipher which is interspersed with the more straightforward matter of this book. in that appendix will be found

onai, the holy guardian angel. also hoor, who combines the force of the sun with that of mars. adonai is primarily solar, but 65 is a number sacred to mars. see the "sepher sephiroth ,and "the wake world" in "know om pax" for further details on 65. note moreover, the sixty-five pages of the ms. of liber legis. or, counting nv 56, had 10, we get 66, which is (1-11. had is further the centre of the key-word abrahadabra. the new comment the theogony of our law is entirely scientific, nuit is matter, hadit is motion, in their full physical sense<metaphysical sense, suggest close analogies> they are the tao and teh of chinese philosophy; or, to put it very simply, the noun and verb in grammar. our central truth- beyond other philosophies- is that these two inf

insufferably splendid, for man has veiled himself too long from his own glory: he fears the abyss, the ageless absolute. but truth shall make him free! it must be understood from the beginning that this book contains the keys of all the knowledge necessary for the operation of the magical formulae of the world during the aeon which it initiates. in this very early verse is already given a master key to mathematics and metaphysics. on applying this to current problems of thought, it will be discovered that the long-fast doors fly open at a touch. let use briefly examine the implications of this statement. it should not occasion surprise to find that the book of the law not only anticipates the conclusion of the greatest modern mathematicians like poincare, but goes beyond them. it was nece

these "fools" are "silent selves, impotent babes unborn; then verse 12 continues "come forth, that is, bring your holy guardian angel from the womb of your subconsciousness. then "take your fill of love; that is, do your true will, whose mode of fulfilment is love, as explained later in this chapter. al i,12 "come forth, o children, under the stars& take your fill of love" the old comment 12. the key of the worship of nu. the uniting of consciousness with infinite space by the exercise of love, pastoral or pagan love. but vide infra. the new comment the whole doctrine of 'love' is discussed in the book "aleph (wisdom or folly" and should be studied therein. but note further how this verse agrees with the comment above, how every star is to come forth from its veils, that it may revel with

correspondences are yun sic, s.b "yang ?weh and yin, yod and he, etc. but most such dualities have been conceived in very gross and unphilosophical forms. of course, it is impossible to grasp this subject properly by reason; only the understanding developed by meditation and spiritual experience avails. initiation is pantomorphously progressive. note that the secret divine letter sht which is the key of this book is by shape the sun united with the moon c= sh, o= t co= sht. weh note: elsewhere crowley calls this sign "the secret sigil of the beast" and it is depicted by a crescent attached to the left side of a circle. sometimes the circle is dotted. sometimes the greek lower case letters sigma-theta are written connectively for this (vide. liber mcclxiv, value 209, first edition, otonl-6

ALEISTER CROWLEY THE QABALAH

t will be noticed that every number and letter has its correspondence in ideas of every sort; so that any given object can be analysed in terms of the 32. if i see a blue star, i should regard it as a manifestation of chesed, water, the moon, salt the alchemical principle, sagittarius or what not, in respect of its blueness one would have to decide which from other data and refer it to the xviith key of the taro in respect of its starriness. the use of these attributions is lengthy and various: i cannot dwell upon it: but i will give one example. if i wish to visit the sphere of geburah, i use the colours and forces appropriate: i go there: if the objects which then appear to my spiritual vision are harmonious therewith, it is a test of their truth. so also, to construct a talisman, or to

ds of discovering dogma from sacred words are also numerous and important: i may mention (a) the doctrine of sympathies: drawn from the total numeration of a word, when identical with, or a multiple or submultiple of, or a metathesis of, that of another word (b) the method of finding the least number of a word, by adding (and re-adding) the digits of its total number, and taking the corresponding key of the taro as a key to the meaning of the word (c) the method of analogies drawn from the shape of the letters (d) the method of deductions drawn from the meanings and correspondence of the letters (e) the method of acrostics drawn from the letters. this mode is only valid for adepts of the highest grades, and then under quite exceptional and rare conditions. 29 i.e, crowley s essay berashith

his pleasure. this formula was used to open the vault of the mystic mountain of abiegnus, within which lay (so the ceremony of initiation supposed) the body of our father christian rosen creutz, to be discovered by the brethren with the postulant as said in the book called fama fraternitatis. there are three officers, and they repeat the analysis of the word as follows: chief. let us analyse the key word i. 2nd. n. 3rd. r. all. i. chief. yod. y 2nd. nun. n 3rd. resh. r all. yod. y chief. virgo (f) isis, mighty mother. 2nd. scorpio (h) apophis, destroyer. 3rd. sol) osiris, slain and rise. all. isis, apophis, osiris, iao. all spread arms as if on a cross, and say: the sign of osiris slain! chief bows his head to the left, raises his right arm, and lowers his left, keeping the elbow and righ

stick: those who have understood (favoured of god) have found therein aaron s rod that budded, the staff of life itself, yea, the venerable lingam of mahasiva! it is for us to trace the researches of frater p. in the qabalah, to show how from this storehouse of child s puzzles, of contradictions and incongruities, of paradoxes and trivialities, he discovered the very canon of truth, the authentic key of the temple, the word of that mighty combination which unlocks the treasure-chamber of the king. and this following is the manuscript which he has left for our instruction. an essay upon number (may the holy one mitigate his severities toward his servant in respect of the haste wherewith this essay hath been composed! when i travelled with the venerable iehi aour in search of truth, we encou

. aub is an illusory thing of witchcraft (cf. obi, obeah; aud is almost= the kundalini force( odic force. this illustrates well the difference between the sluggish, viscous 9, and the keen, ecstatic 11.53 210. pertains to part ii. see liber 418. 214. jwr, the air, the mind. 220. pertains to part ii. the number of verses in liber legis. 231. the sum of the first 22 numbers, 0 to 21; the sum of the key-numbers of the tarot cards; hence an extension of the idea of 22, q.v. 270. i.n.r.i. see 5= 6 ritual. 47 the installment of the temple of solomon the king in equinox i (3) contained an account of the g.d. adeptus minor ritual. see also regardie (ed, the golden dawn t.s. 48 al i. 24-25; 6 50= 0.12. 49 cf. gen vi. 3 t.s. 50 also if we use the same fudge that crowley used to get logos to 93, 120=

ALEISTER CROWLEY THE SWORD OF SONG

in advance. 575 the sword of song 20 heaven suffers hell s pangs, owing to reproaches of bard. ethical and eloquent denunciation of christian cosmogony. tending to final bliss to stir some life to better life, this pain is needful: that i grant again. did they at last in glory live, satan and judas69 might forgive 580 the middle time of misery, forgive the wrong creation first or evolution s iron key did them provided they are passed beyond all change and pain at last 585 out of this universe accurst. but otherwise! i lift my voice, deliberately take my choice promethean, eager to rejoice, in the grim protest s joy to revel 590 betwixt iscariot and the devil, throned in their midst! no pain to feel, tossed on some burning bed of steel, but theirs: my soul of love should swell and, on those

lines in these poems, is pregnant with a host of hidden meanings. not only is it physical, of saying good-bye to a friend: but mental, of the darkness of metaphysics; occult, of the mystical darkness of the threshold of initiation: and physiological, containing allusions to a whole group of phenomena, which those who have begun meditaiton will recognise. similarly, a single word may be a mnemonic key to an entire line of philosophical argument. if the reader chooses, in short, he will find the entire mass of initiated wisdom between the covers of this unpretending volume. 73 tycarb o man, of a daring nature, thou subtle production! thou wilt not comprehend it, as when understanding some common thing. oracles of zoroaster. in presenting this theory of the universe to the world, i have but o

nd creative power as not, for science cannot help us. true, if we do not use all the methods at our disposal! but we go beyond. we admit that all mental methods known are singularly liable to illusion and inaccuracy of any sort. so were the early determinations of specific heat. even biologists have erred. but to the true scientist every failure is a steppingstone to success; every mistake is the key to a new truth. and the history of our science is the history of all science. if you choose to ape christendom and put the pioneers of rational investigation into the nature of consciousness on the rack (i.e. into lunatic asylums) i doubt not we shall find our bruno. but it will add an additional pang that persecution should come from the house of our friends. let us, however, turn away from t

ence from his castle of ug means from his initiation. we cannot in future do more than indicate the allusions. 4 the kerubim. 5 see table of correspondences [a table of correspondences was intended to appear as an appendix to the first volume of crowley s collected works. it is not in the 1970s reprint from which i am working, and may not have been in the original. see 777 instead t.s] 6 the 22nd key of the tarot. the other tarot symbols can be traced by any one who possesses, and to some degree understands, a pack of the cards. the occult views of the nature of these symbols are in some cases crowley s own. ambrosii magi hortus rosarum 111 intellectus. deus. h. et s. v. a. luna. quid umbratur in mari. deo duce comite ferro. vestigia nulla retrorsum. pearls, big and round like the breasts

as comforted. now came the sudden twittering of heart lest the firmament beneath him were not stable, and lo! he danceth up and down as a very cork on waters of wailing. woman, he bade sternly, be still. cleave that with thy sword: or that must i well work? but she cleft the cords, bitter-faced, smiling goddess as she was; 1 the sacrifices are the ten sephiroth. 2 see table. 3 ancient form of the key of s. 4 considered as the agent of resurrection. 5 in the true key of m the tree is shaped like the letter d= venus or love. the figure of the man forms a cross above a triangle, with apex upwards, the sign of redemption. ambrosii magi hortus rosarum 113 sapientiae lux viris baculum. femina rapta inspirit gaudium. pleiades. dignitates. amicitia. amor. sophia. and he went on. leave thine ox-goa

ALEISTER CROWLEY EQ I 1

, the way, the truth, and the life. the interior order was formed immediately after the first perception of man's wider heritage had dawned upon the first of the adepts; it received from the masters at first-hand the revelation of the means by which humanity could be raised to its rights and delivered from its misery. it received the primitive charge of all revelation and mystery; it received the key of true science, both divine and natural. but as men multiplied, the frailty of man necessitated an exterior society which veiled the interior one, and concealed the spirit and the truth in the letter, because many people were not capable of comprehending great interior truth. therefore, interior truths were wrapped in external and perceptible ceremonies, so that men, by the perception of the

h he knew nothing himself. to become fit should be the sole effort of him who seeks wisdom. but there are methods by which fitness is attained, for in this holy communion is the primitive storehouse of the most ancient and original science of the human race, with the primitive mysteries also of all science. it is the unique and really illuminated community which is absolutely in possession of the key to all mystery, which knows the centre and source of all nature. it is a society which unites superior strength to its own, and counts its members from more than one world. it is the society whose members form the republic of genius, the regent mother of the whole world. 13 liber librae svb figvra xxx 15 a. a. publication in class b. issued by order: d.d.s. 7= 4 premonstrator o.s.v. 6= 5 imper

d. smote the blasting hazel rod on the scarlet lips of god; trampled cross and rosy core; brake the thunder-tool of thor; meek and holy acolyte of the priestly hells of spite, sleek and shameless catamite of the beasts that prowl by night! like a star that streams from heaven through the virgin airs light-riven, from the lift there shot and fell an admirable miracle. 41 carved minute and clean, a key of purest lapis-lazuli more blue than the blind sky that aches (wreathed with the stars, her torturing snakes, for the dead god's kiss that never wakes; shot with golden specks of fire like a virgin with desire. look, the levers! fern-frail fronds of fantastic diamonds, glimmering with ethereal azure in each exquisite embrasure. on the shaft the letters laced, as if dryads lunar-chaste with th

d sky that aches (wreathed with the stars, her torturing snakes, for the dead god's kiss that never wakes; shot with golden specks of fire like a virgin with desire. look, the levers! fern-frail fronds of fantastic diamonds, glimmering with ethereal azure in each exquisite embrasure. on the shaft the letters laced, as if dryads lunar-chaste with the satyrs were embraced, spelled the secret of the key "sic pervenias" and he went his wizard way, inweaving dreams of things beyond believing. when he will, the weary world of the senses closely curled like a serpent round his heart shakes herself and stands apart. so the heart's blood flames, expanding, strenuous, urgent, and commanding; and the key unlocks the door where his love lives evermore. she is of the faery blood; all smaragdine flows i

see it, you can go on to make them see it as rembrandt saw it and velasquez. you can make the dullards understand life as the greatest have understood it. but that is impossible' he added, his face falling 'that is only a dream. you have got my real eyes, therefore you can force others to see as i see; but you have not the real eyes of rembrandt, or velasquez, or titian; you have not the physical key to the souls of the great masters of the past; and so your work can only apply to the present and to the future. but that is enough, and more than enough' he added quickly 'go on: there are millais' eyes to get too; and corot's in france, and half a dozen others; and glad i shall be to put you on the scent. you will do wonderful things, my friend, wonderful things "i was mightily uplifted by h

ALEISTER CROWLEY EQ I 5

ke to call attention to the immense amount of important material that awaits publication. there is the sepher sephiroth, referred to in this section of the temple of solomon the king; the complete writings of dr dee and sir edward kelly; a tremendous volume on the tarot; du potet's "magic unveiled" translated by john yarker, the venerable grand master general of the a. and p. rite of masonry; the key of the greater mysteries, by eliphas 1 levi, and many other important mss. all this has cost untold labour to me and my colleagues; but the difficulties of editing and publishing still confront us. i am therefore appealing for helpers among those who are interested in the clear and scholarly statement of what the famous adepts of the past have thought and handed down, either by word or pen* 77

ades in the glory of the dawn. thus we see that one way- and the best way- of overcoming bad sankh ras is the systematic cultivation, by dint of meditation, of such qualities as are opposed to the evil tendencies we desire to eliminate; and in the central and practical feature of the instance adduced, the practice of definite meditation or mental concentration upon the good sankh ras, we have the key to the entire system of the purification and culture of the mind, which constitutes the practical working basis of the buddhist religion. if we consider the action of a great and complex engine- such a machine as drives a steamship through the water- we will see that there is, first and foremost, one central and all-operationg source of energy; in this case the steam which is generated in the

ch like leviathan! nay! lift the languid head! take of this wine and bread! the vision is withdrawn; the lake calls, and the lawn; our love shall walk abroad in the grey hours of dawn! ethel ramsay. 64 the temple of solomon the king a. a. publication in class b. imprimatur: n. fra a. a. chart approximated_ vi. mys- v iv. iii. ii. i. itc english of col.iv. the heavens english of col.ii hebrewnames key# of of assiah of numbers scale seph and letters_ nothing. hb:nun-final hb:yod hb:aleph 0 no limit. hb:peh-final hb:vau hb:samekh hb:nun-final hb:yod hb:aleph 0 limitless l.v.x. hb:resh hb:vau hb:aleph hb:peh-final hb:vau hb:samekh hb:nun-final hb:yod hb:aleph 1 s. of primum mobile hb:mem-final hb:yod hb:lamed hb:gemel hb:lamed hb:gemel hb:heh hb:taw hb:yod hb:shin hb:aleph hb:resh crown. hb:re

r means prosper converted another jew, who had previously been bitterly opposed 1 weh note: plagiarized entire from ginsburg's "the kabbalah. 2 weh note: better: his purported translation of three of the more obscure books of the zohar. 3 weh note: this observation led mathers to miss-identify a picture of moses as metatron in his edition (not translation, the mss were in english) of "the greater key of solomon" to christianity. the first is, bn rvch ab shlvshthm ichd thmim, ben, ruach, ab, shaloshethem yechad thaubodo "the son, the spirit, the father, ye shall equally worship their trinity" the third is bkvri rashvni ashr shmv ishvo thobvdv, bekori rashuni asher shamo yeshuah thaubodo "ye shall worship my first-born, my first, whose name is jesus" the fourth is, bbva rbn ashr shmv ishvo t

ll be noticed that every number and letter has its "correspondence" in ideas of every sort; so that any given object can be analysed in terms of the 32. if i see a blue star, i should regard it as a manifestation of chesed, water, the moon, salt the alchemical principle, sagittarius or what not, in respect of its blueness- one would have to decide which from other data- and refer it to the xviith key of the taro in respect of its starriness. the use of these attributions is lengthy and various: i cannot dwell upon it: but i will give one example. if i wish to visit the sphere of geburah, i use the colours and forces appropriate: i go there: if the objects which then appear to my spiritual vision are harmonious therewith, it is one test of their truth. so also, to construct a talisman, or t

ALEISTER CROWLEY EQ I 5

l terms for cash. perhaps having treated us so shabbily again you will give us another order, for if letting people in for needless lawyers' expense is your idea of right from wrong it is very different from yours faithfully, a. elliott of j. w. benson ltd "p.s- if calling, kindly ask for the writer, who will be pleased to see you again. e the equinox vol. i. no. v 2nd part june 20, 1990 e.v. key entry by rusty sporer and bill heidrick, t.g. of o.t.o- needs further proof reading (c) o.t.o. disk 2 of 2 o.t.o. p.o.box 430 fairfax, ca 94930 usa (415) 454-5176- messages only. pages in the original are marked thus at the bottom: page number comments and descriptions are also set off by curly brackets comments and notes not in the original are identified with the initials of the source: ac n

at the last three aethyrs have ten angels attributed to them, and they therefore represent the ten sephiroth. yet these ten form but one, a malkuth-pendant to the next three, and so on, each set being, as it were, absorbed in the higher. the last set consists, therefore, of the first three aethyrs with the remaining twenty-seven as their malkuth. and the letters of the first three aethyrs are the key-sigils of the most exalted interpretation of the sephiroth. i is therefore kether; l, chokmah and binah; a, chesed; n, geburah; 10 r, tiphereth; z, netzach; n, hod; o, jesod. the geomantic correspondences of the enochian alphabet form a sublime commentary. note that the total angels of the aethyrs are 91, the numeration of amen. the cry of the 28th aethyr, which is called bag there cometh an a

of night, singing, singing prases unto him that is smitten by the thunderbolt of the abyss. is not the sky clear behind the sun? these clouds that burn thee up, these rays that scorch the brains of men with blindness; these are heralds before my face of the dissolution and the night. ye are all blinded by my glory; and though ye treasure in your heart the sacred word that is the last lever of the key to the little door beyond the abyss, yet ye gloss and comment thereupon; for the light itself is but illusion. truth itself is but illusion. yea, these be the great illusions beyond life and space and time. let thy lips blister with my words! are they not meteors in thy brain? back, back from the face of the accursed one, who am i; back into the night of my father, into the silence; for all th

, thou must accomplish the sevenfold task of the earth, even as thou sawest the angels from the greatest unto the least. and of all this shalt thou take back with thee but a little part, for the sense shall be darkened, and the shrine re-veiled. yet know this for thy reproof, and for the stirring up of discontent in them whose swords are of lath, that in every word of this vision is concealed the key of many mysteries, even of being, and of knowledge, and of bliss; of will, of courage, of wisdom, and of silence, and of that which, being all these, is greater than all these. begone! for the night of life is fallen upon thee. and the veil of light hideth that which is. with that, i suddenly see the world as it is, and i am very sorrowful. bou-saada "november" 28, 1909. 4-6 p.m. 36("note- you

re fallen- the ground is covered with them. there is a laugh in my right ear "this is the tree of life" and now there is a mighty god, sebek, with the head of a crocodile. his head is gray, like river mud, and his jaws fill the whole aire. and he crunches up the whole tree and the ground and everything. now then at last cometh forth the angel of the aethyr, who is like the angel of the fourteenth key of rota, with beautiful blue wings, blue robes, the sun in her girdle like a brooch, and the two crescents of the moon shapen into sandals for her feet. her hair is of flowing gold, each sparkle as a star. in her hands are the torch of penelope and the cup of circe. 48 she comes and kisses me on the mouth, and says: blessed art thou who hast beheld sebek my lord in his glory. many are the cham

ALEISTER CROWLEY EQUINOX EQ I 1 2

ining blackness deeper than the night. i then consecrated myself to the operation; cutting the tonsure upon my head, a circle, as it were to admit the light of infinity: and cutting the cross of blood upon my breast, thus symbolising the equilibration of and the slaying of the body, while loosing the blood, the first projection in matter of the universal fluid. the whole formulating the ankh the key of life! i gave moreover the signs of the grades from 0 0 to 7 4 then did i take upon myself the great obligation as follows: i. i, o.m.&c. a member of the body of god, hereby bind myself on behalf of the whole universe, even as we are now physically bound unto the cross of suffering: ii. that i will lead a pure life, as a devoted servant of the order: iii. that i will understand all things:

e whereon the adept of man hangeth, and daleth is love supernal, that if it be inserted in the word ani,"i, giveth adni, adonai. subtle art thou and deadly, o dweller of the threshold (p.s. this name is a bad one."dweller beside the pylon" is a better term; for he is not in the straight path, which is simple and easy and open. he is never "overcome" to meet him is the proof of having strayed. the key fits the door perfectly; but he who is drunken on the bad wine of sense and thought fumbles thereat. and of course there is a great deal of door, and very little key- hole) who dost use my very love of adonai to destroy me! yet how shall i approach him, if not with reverent 95 joy, with a delicious awe? i must wash his feet with my tears; i must die at his gateway; i must i know not what ado

. book 777 this book contains in concise tabulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time western and qabalistic symbols have been harmonized with those of hinduism, buddhism, mohammedanism, taoism,&c. by a glance at tables, anybody conversant with any one system can understand perfectly all others. mr. john ouseley's new book. vain tales from "vanity fair"(crown 8vo, cloth, gilt lettered, with special cover d

w only excited by spiritual crises, catastrophes of the reason, triumphs of the intelligence. in these fields captain fuller is a master dramatist. mr. w. northam "robe maker and tailor" 9 henrietta st. covent garden, w.c. begs to inform those concerned that he has been entrusted by the a. a. with the manufacture of the necessary robes and other appurtenances of members of the society. the lesser key of solomon (goetia)"with full instructions and illustrations" price 1 1s. through the "equinox" only a few copies remain for st the equinox vol. i. no. ii 2nd part of three october 18, 1989 e.v. key entry and march 1, 1990 e.v. first proof reading against the 1st edition. done by bill heidrick, t.g. of o.t.o (further proof reading desirable) copyright (c) o.t.o. disk 2 of 3 this is the xywrit

ALEISTER CROWLEY EQUINOX EQ I 2 2

e sinking sun into the western sea" and we find him now in the goetic kingdoms of sorcery, witchcraft, and infernal necromancy. the bats flit by us as we listen to his frenzied cries for light and knowledge "the spiritual guide" and "the cherubic wanderer" are set aside for "the arbatel" and "the seven mysterious orisons" a hurried turning of many pages, the burning of many candles, and then- the key of solomon for a time is put away, with the grimoires and the rituals, the talismans, and the virgin parchments; the ancient books of the qabalah lie open before him; a flash of brilliant fire, like a silver fish leaping from out the black waters of the sea into 236 the starlight, bewilders him and is gone; for he has opened "the book of concealed mystery" and has read "before there was equili

am of seven days. this is a seven pointed star or heptagram with one point to top. the points have the symbols of the planets outside, clockwise starting from the top: saturn, jupiter, mars, sun, venus, mercury, moon. illustration described from page 265 "diagram 19. the altar of incense" the diagram is in two parts, one above the other. the upper part is shaped thusly, but the numbers here are a key to the description below, not a part of the diagram (not to scale/ 1/ 3 2/ 5 4/ 8 6 7\ 9_ 10_ content of the boxes in the above portion of the figure, top, center and bottom in each box: 1. hb:resh hb:taw hb:koph (no symbol; the offering. 2. hb:heh hb:mem hb:koph hb:chet; a double line bottom arc; the receptacle. 3. hb:heh hb:nun hb:yod hb:bet; approximate trapezoid with small top, inward arck

the zodiac" he then explains that to the thirty-second path of the sepher yetzirah is attributed the seven abodes of assiah; to the four elements, the kerubim, and the qliphoth.5 267 it represents the connecting-link between assiah and yetzirah. it is the rending of the veil of the tabernacle; and it is the passing of the gate of eden. after which he enters upon the symbolisms of the twenty-first key of the tarot, the naked female form of which represents the bride of the apocalypse, the qabalistic queen of the canticles, the egyptian isis of nature. her two wands are the directing forces of the positive and negative currents. she is the synthesis of the thirty-second path uniting malkuth and yesod. illustration on page 268 approximated_ diagram 21. the cubical cross of twenty- two squares

salt_ spirit 7 heavens of assiah tablet_ of earth lamp_ 20# key_ of_ tarot_ 10 averse_ seats for altar sephiroth_ practicus/ lamp/ lamp_ hiereus hegemon_ chalice (o/ lamp_ sephiroth water sephiroth_ in banner seven tablet hb:heh hb:vau hb:heh hb:yod of west palaces of water_ diagram 26. arrangement of the temple for the 31st path in the 3= 8 ritual. he then explains to the theoricus the twentieth key of the tarot. it is a glyph of the powers of fire. the angel crowned with the sun is michael, the ruler of solar fire. the serpents which leap in the rainbow are symbols of the fiery seraphim. the trumpet represents the influence of the spirit descending upon binah; and the banner with the cross refers to the four rivers of paradise. michael is also axieros; the left-hand 271 figure samael, th

salt salt spirit tablet_ of earth lamp altar_ 19thkey of_ tarot_ geomant(ic_ names& figures/ sigels of and_ olympic talismans planetary spirits_ cup lamp_ hiereus hegemon_ water_ banner of west tablet of water_ planetary. tarot& symbols_ attributions compounded_ hb:taw_ diagram 30. arrangement of the temple for the 30th path in the 3= 8 ritual. and then enters upon the symbolism of the nineteenth key of the tarot, which resumes these ideas: the sun has twelve principal rays which represent the zodiac; these are divided into thirty-six rays to represent the thirty-six decantes; and then again into seventy-two quinaries. thus the sun itself embraces the whole creation in its rays. the seven hebrew yodhs falling through the air refer to the solar influence descending "the two children, standi

ALEISTER CROWLEY EQUINOX EQ I 2 3

s an adept, shows conclusively and absolutely the essential unity of body and mind. psychology is still in its infancy; when it attains maturity it will be the most dread enemy that supernaturalism has to face. the subjective view of life is undoubtedly destined to be the predominant one. your reviewer ventures to prophesy that in the science whereof k lpe is a brilliant pioneer will be found the key to the ecstasy that is the vision in all religions. the translator of "outlines" is mr. e. b. titchener. he has succeeded admirably. v.b. neuburg. introduction to philosophy. by oswald k lpe. swan sonnenschein and co, 5"s. an excellent introduction to formal philosophy, explaining clearly the distinctions between the various schools that at present hold the field. the author is extremely calm

- book 777 this book contains in concise tabulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time western and qabalistic symbols have been harmonized with those of hinduism, buddhism, mohammedanism, taoism &c. by a glance at the tables, anybody conversant with any one system can understand perfectly all others. the "occult review" says "despite its cumbrous sub-title and high price per page, this work has only to come

ALEISTER CROWLEY EQUINOX EQ I 2

te unalloyed by sensation (vedana) and a perfect scepticism; but also of more than an acquaintance with ceremonial drunkenness among many nations and with the magical or mystical processes of all times and all races. it may fairly be retorted upon me that this unique qualification of mine is the very factor which most vitiates my results. however. with the question of intoxication considered as a key to knowledge let me begin, for from that side did i myself first suspect the existence of the drug which (as i now believe) is some sublimated or purified preparation of "cannabis indica" ii "labour thou around the strophalos of hecate" zoroaster. in 1898-1899 i had just left cambridge and was living in rooms in chancery lane, honoured by the presence of allan bennett (now bhikkhu ananda mette

d preparation of "cannabis indica" ii "labour thou around the strophalos of hecate" zoroaster. in 1898-1899 i had just left cambridge and was living in rooms in chancery lane, honoured by the presence of allan bennett (now bhikkhu ananda metteyya) as my guest. 35 together for many months we studied and practised ceremonial magic, and ransacked the ancient books and mss. of the reputed sages for a key to the great mysteries of life and death. not even fiction was neglected, and it was from fiction that we gathered one tiny seed-fact, which (in all these years) has germinated to the present essay. through the ages we found this one constant story. stripped of its local and chronological accidents, it usually came to this- the writer would tell of a young man, a seeker after the hidden wisdom

ought-analysis is the criticism of thought as it arises. just as the impressions 47 are represented by pictorial glyphs, so each reflection upon an impression is accompanied by either one or two (more only when the control is imperfect "critical" glyphs, as it were in small type, an annotation of approval or otherwise. thus, a chain of thought a-b-c will have three approving pictures in a fainter key; the soul justifying the sequence. should one continue a-b-c-e an opposing glyph will warn of the falsity, or at least cast doubt upon it. in the generally unstable condition of the thought, such a critical glyph may be strong enough to become the dominant; and then the whole line of thought breaks down. let me give an example "thought "criticisms and their glyphs" 1. man a man reaping- meanin

ially taken up and a book of careful instruction compiled "see" liber o- ed> better still, have a skilled teacher. the experiment is an easy one; with two pupils only (of some dozens) i have failed, and that completely; with the others the first experiment was a success. we must include, too, in this section the forms appearing in answer to the rites of ceremonial magic. 61 (consult "goetia" the "key of solomon" eliphaz levi, cornelius agrippa, pietro di abano, barrett and others for instructions) these forms are more solid and real, much more dangerous, and are excessively difficult to obtain. i have known very few successful practitioners. all these forms and names are almost infinitely varied. the grosser visual and auditory phenomena of hashish belong to the group. it is not just to su

physically too the mystic is to be known by his atmosphere of power, cleanliness and light; by his self-control, his concentration of thought and action, his vigour, his patience. you will rarely find them at afternoon tea gossiping about clairvoyance, or even "playing adam" what? you don't know how to play "adam? and you call yourself a sage? tut! the game of "adam" is played as follows. take a key, a bible, an elastic band. 67 open the bible at random till you find a favourable text. there insert the key, leaving the barrel and ring outside. put the elastic band round the book, so as to fix the key firmly in it. balance the whole arrangement by putting your thumb and that of the assistant magus of art under the ring, thumb against thumb (an important but, as i hold, heterodox school of

ALEISTER CROWLEY EQUINOX EQ I 3 2

fect idea, and the student lose control, the result is insanity, obsession, fanaticism, or paralysis and death (add addiction to gossip and incurable idleness, according to the nature of the failure. let then the student understand all these things and combine them in his art, uniting them by the supreme method of silence. aleister crowley t the equinox vol. i. no. iii 2nd part may 19, 1990 e.v. key entry and july 1, 1990 e.v. first proofreading against the 1st edition done by bill heidrick, t.g. of o.t.o. portions of the abramelin diary after page 239 were entered by fr. h.b (further proof reading desirable (c) o.t.o. disk 2 of 3 o.t.o. p.o.box 430 fairfax, ca 94930 usa (415) 454-5176_ messages only. pages in the original are marked thus at the bottom: page number comments and descriptio

nvoking pentagram of water, he says] in the name of hcoma,5 and by the names empeh arsel gaiol,6 i consecrate ye to the service of the magic of light! he places the wine upon the altar, the water he leaves at the north, the oil towards the south, and the brazen vessel of milk on the tripod in the midst of the circle. the magus of art silently recites to herself the exhortation of the lords of the key tablet of union,7 afterwards saying silently: i invoke ye, lords of the key tablet of union, to infuse into these elements of water and fire your mystic powers, and to cast into the midst of these opposing elements the holy powers of the great letter shin: to gleam and shine in the midst of the balance, even in the cauldron of art wherein alike is fire and moisture [after the consecration of t

living creature! whose heart is a centre of light. be thou a living creature! whose body is the temple of the rosy cross. in the number 21, in the name hb:heh hb:yod hb:heh hb:aleph, in the name hb:heh hb:vau hb:shin hb:taw hb:yod 17, in the pass-word inri, i declare that i have created thee, a living spirit of this sphere of tzedeq, to do my will, and work thine own salvation! let us analyse the key-word "chief" i "2nd" n "3rd" r "all" i "chief" yod. hb:yod "2nd" nun. hb:nun "3rd" resh. hb:resh "all" yod. hb:yod "chief" virgo, isis, mighty mother "2nd" scorpio, apophis, destroyer "3rd" sol, osiris, slain and risen "all" isis, apophis, osiris. iota alpha omega (all give the sign of the cross "chief, 2nd and 3rd adepts" the sign of osiris slain("chief" l. the sign of the mourning of isis) 1

the bottom of the left side is a thin rectangle to indicate a closed door marked "entrance. it is abi-agnus, lamb of the father; it is, by metathesis, abi-genos, born of the father; bia-genos, strength of our race; and the four words make the sentence "abiegnus, abi-agnus, abigenos, bia-genos" abiegnus, the mountain of the lamb of the father, born of the father, and the strength of our race [the key to the vault, the rose and cross,2 is then explained as resuming within itself the life of nature, and the powers hidden in the word i. n. r. i. another form of the rose and cross, the crux ansata, is shown to represent the force of the ten sephiroth in nature, divided into a hexad and tetrad. the oval embraces the first six sephiroth, and the tau cross the lower four, answering to the four el

he word i. n. r. i. another form of the rose and cross, the crux ansata, is shown to represent the force of the ten sephiroth in nature, divided into a hexad and tetrad. the oval embraces the first six sephiroth, and the tau cross the lower four, answering to the four elements. the complete symbol of the rose and cross, which the chief adept carries upon his breast, is then explained to mean "the key of sigils and of rituals; and that it 209 represents the force of the twenty-two letters in nature as divided into a three, a seven and a twelve "many and great are its mysteries" the explanation of the rose and cross being ended, the third adept first explains his wand as having marked on it the colours of the twelve signs of the zodiac between light and darkness, and that it is surmounted by

ALEISTER CROWLEY EQUINOX EQ I 3 3

c. and if in earthly things the instructions of his master seem contrary to those of mine, at the end it is all one. shall we cry out if caesar for his pleasure commandeth his servants to take one the spear and the other the net, and slay each other? is not service service? is not obedience a sacrament apart from its accidents? however this may be, clear enough it is that mr. waite has indeed the key to certain royal treasuries. unfortunately, just as to face the title- page he gives us the portrait of a man in a frock-coat, so within the book we have the 311 muse in a dress-improver and a bond street hat. never mind; even those who dislike the poetry may love to puzzle out the meaning. detailed criticism is here impossible for lack of two illusions, time and space! i will only add that i

and complete statement of the work of many noble lives. we believe that the s.p.r. has taken up a most admirable position, and wish greater success to their work in the future. if they would only train themselves instead of exercising patience on fraudulent people, whose exploits no sane person would believe if god himself came down from heaven to attest them, they might get somewhere. a. c. the key to the tarot. by a. e. waite. w. rider and sons, limited. mr. waite has written a book on fortune-telling, and we advise servant- girls to keep an eye on their half-crowns. we have little sympathy or pity for the folly of fashionable women; but housemaids need protection_ hence their affection for policemen and soldiers_ and we fear that mr. waite's apologies will not prevent professional chea

though our own austerer taste would have preferred the plain cards with their astrological and other attributions, and occult titles (these are all published in the book "777" and a pack could be easily constructed by hand. perhaps we may one day publish one at a shilling a time) but mr. waite has not "betrayed" the true attributions of the trumps. they are obvious, though, the moment one has the key (see "777. still, pamela coleman smith has evidently been hampered; her designs are cramped and forced. i am infinitely sorry for any artist who tries to draw after dipping her hands in the gluey dogma of so insufferable a dolt and prig. mr. waite, i believe, is perfectly competent to produce indefinite quantities of malted milk to the satisfaction of all parties; but when it comes to getting

hrough thee, through thee, my strength is but as a dove's down floating forth on the purple nipples of the storm. 5. o thou crown d giant among great giants, thou crimson-sworded soldier of war! yea, as i battle with thee, thou masterest me as a lion that slayeth a babe that is cradled in lilies. 10 6. o thou shadowy vista of darkness, thou cryptic book of the fir-clad hills! yea, as i search the key of thy house i find my hope but as a rushlight sheltered in the hands of a little child. 7. o thou great labour of the firmament, thou tempest-tossed roaring of the aires! yea, as i sink in the depths of thine affliction, mine anguish is but as the smile on the lips of a sleeping babe. 8. o thou depths of the inconceivable, thou cryptic, unutterable god! yea, as i attempt to understand thee, m

ut, with introduction by a. e. waite. crown 8vo, ornamental cloth gilt, gilt tops, 384 pp, profusely illustrated, 6s. net. a pack of 78 tarot cards: exquisitely drawn and coloured, from new and original designs by pamela coleman smith. each card has a separate allegorical meaning. this is without question the finest and most artistic pack that has ever been produced. price 6s. net, post free. the key to the tarot: giving the history of the tarot cards, their allegorical meaning and the methods of divination for which they are adapted. by arthur edward waite. royal 32mo, cloth gilt, 2s. net. essential to the interpretation of the tarot cards. the cards and key will be supplied in neat box for 8s. post free. psychic philosophy, as the foundation of a religion of natural causes. by v. c. dese

ALEISTER CROWLEY EQUINOX EQ I 3

onbook 777 this book contains in concise tabulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time western and qabalistic symbols have been harmonized with those of hinduism, buddhism, mohammedanism, taoism &c. by a glance at the tables, anybody conversant with any one system can understand perfectly all others. the "occult review" says "despite its cumbrous sub-title and high price per page, this work has only to come

stere craft into a single azure shaft loosed from the string of will; behold the rainbow! thou art shot, pure flame, past the reverberated name into the hall of death. therein the rosy cross is subtly seen. olympas. is that a vision, then? marsyas. it is. olympas. tell me thereof! marsyas. o not of this! of all the flowers in god's field we name not this. our lips are sealed in that the universal key lieth within its mystery. but know thou this. these visions give a hint both faint and fugitive yet haunting, that behind them lurks some worker, greater than his works. yea, it is given to him who girds his loins up, is not fooled by words, who takes life lightly in his hand to throw away at will's command, to know that view beyond the veil. o petty purities and pale, these visions i have spo

my left hand; and naught remains! ho! for the splendour in my name hidden and glorious, a flame 50 secretly shooting from the sun. aum! ha_ my destiny is done. the word is spoken and concealed. olympas. i am stunned. what wonder was revealed? marsyas. the rite is secret. olympas. profits it? marsyas. only to wisdom and to wit. olympas. the other did no less. marsyas. then prove both by the master-key of love. the lock turns stiffly? shalt thou shirk to use the sacred oil of work? not from the valley shalt thou test the eggs that line the eagle's nest! climb, with thy life at stake, the ice, the sheer wall of the precipice! master the cornice, gain the breach, and learn what next the ridge can teach! yet_ not the ridge itself may speak the secret of the final peak. olympas. all ridges join

al causes, they attributed to it a cause external to man, and even to-day, leaving out of account oneiromancers and the fooleries of a philosophical school which sees in dreams of this type sometimes a reproach, sometimes a warning; in short, a symbolic and moral picture begotten in the spirit itself of the sleeper. it is a dictionary which one must study; a language of which sages may obtain the key. in the intoxication of hashish there is nothing like this. we shall not go outside the class of natural dream. the drunkenness, throughout its duration, it is true, will be nothing but an immense dream, thanks to the intensity of its colours and the rapidity of its conceptions. but it will always keep the idiosyncrasy of the individual. the man has desired to dream; the dream will govern the

them all like a flash; their joy boiled over "this "r le" may be good for you" said he "but for me, no "it is good for us; that is all we care about" replies egoistically one of the revellers. not knowing whether he is dealing with genuine madmen or only with people who are pretending to be mad, our friend thinks that the part of discretion is to go away; but somebody shuts the door and hides the key. another, kneeling before him, asks his pardon, in the name of the company, and declares insolently, but with tears, that despite his mental inferiority, which perhaps excites a little pity, they are all filled with a profound friendship for him. he makes up his mind to remain, and even condescends, after pressure, to play a little music. but the sounds of the violin, spreading themselves thro

ALEISTER CROWLEY EQUINOX EQ I 4 2

nor counted the cost- for the secret of things. science is baffled, for knowledge hath no wings! religion is baffled, for faith hath no feet! life itself- of what value is all this coil and tumult? who shall give me the secret? what is the secret [todd "whispers in his ear" why, thanks, thanks! what a fool i have been! i have always known who you were, of course, but how could i guess you had the key of things? simple as a b c- or, rather, as a! and nothing to pay after all "for of all gods you only love not gifts["ushers" todd "to the door] i follow you [todd "smiles kindly on him. they go out["the child turns; and, finding himself alone, begins to cry" charley. my nice man has gone away. old todd has taken him away. i think i hate that old todd["enter" todd. 234 i hate you! i hate you! w

ngle, what high heaven immures us in its silence, the supreme serene crowning the dagoba, what destined die rings on the table, what resistless dart strike me i love you; can you satisfy the hunger of my heart! nay; not in love, or faith, or hope is hidden the drug that heals my life; i know too well how all things lawful, and all things forbidden alike disclose no pearl upon the midden, offer no key to unlock the gate of hell. there is no escape from the eternal round, no hope in love, or victory, or art. there is no plumb-line long enough to sound the abysses of my heart! 272 there no dawn breaks; no sunlight penetrates its blackness; no moon shines, nor any star. for its own horror of itself creates malignant fate from all benignant fates, of its own spite drives its own angel afar. nay

et received her favours, and his head, bowed and weighted with its spongy amorphous magic, rested on me like a honeycomb, all giddy and vibrant with perfume and emotion "and once an old mother's head, gray and weary with its long rolling down the years, found on me the unexpected peace and happiness of the old. for the old are so lonely, and no one is their friend. so, my brothers, i give you the key of all her secrets except that secret which she shares with time and herself "i can make all plain except my own mystery, which is the tragedy of everyone, worm, or man, or god "blaspheme no more in such childish, imitative fashion! 323 you are nearer the world than i, and its weak vanity has stained you. the eye looks at the world, and the world looks at the eye, and though each learns from t

ALEISTER CROWLEY EQUINOX EQ I 4 3

t of grace? keep thou yet firm this trembling leaf my soul, dear god who died for men; yea! for that sinner-soul the chief, sir palamede the saracen" 77 xxx starred is the blackness of the sky; wide is the sweep of the cold plain where good sir palamede doth lie, keen on the beast-slot once again. all day he rode; all night he lay with eyes wide open to the stars, seeking in many a secret way the key to unlock his prison bars. beneath him, hark! the marvel sounds! the beast that questeth horribly. as if a thirty couple hounds are in his belly questeth he. beneath him? heareth he aright? he leaps to'sfeet- a wonder shews: steep dips a stairway from the light to what obscurity god knows. still never a tremor shakes his soul (god praise thee, knight of adamant; he plungers to that gruesome go

and signed by the author. the binding will be half-parchment with crimson sides; the ordinary copies will be bound in crimson cloth. occultism to the readers of "the equinox- all who are interested in occult and masonic lore should write to frank hollings for his catalogue of over 1,000 volumes. sent post free on receipt of name and address, and all future issues. a few selected items below. the key of solomon the king (clavicula salomonis, translated and edited from ancient mss. in the british museum, by s. liddell macgregor mathers, author of "the kabbalah unveiled" the tarot" etc "with plates" crown 4to "cloth" 21"s "net" the key of solomon gives full, clear, and concise instructions for talismanic and ceremonial magic, as well as for the practical part of occultism. besides seals, sig

f "the kabbalah unveiled" the tarot" etc "with plates" crown 4to "cloth" 21"s "net" the key of solomon gives full, clear, and concise instructions for talismanic and ceremonial magic, as well as for the practical part of occultism. besides seals, sigils, and magical diagrams, nearly 50 pantacles or talismans are given in the plates. among other authors both eliphas l vi and christian mention the "key of solomon" as a work of high authority, and the former especially refers to it repeatedly. jennings (hargrave. the rosicrucians, their rites and mysteries, fourth edition, revised, demy 8vo "with hundreds of illustrations. half morocco" 7"s" 6"d" some of the contents: critics of the rosicrucians criticized- the hermetic philosophers- fire- theosophy of the persians- drudical stones- the round

assembly, translated into english from the latin version of knorr von rosenroth, and collated with the original chaldee and hebrew text, by s. l. macgregor mathers. new and cheaper edition. demy 8vo. 7"s" 6"d. net" the bible, which has been probably more misconstrued than any other book ever written, contains numberless obscure and mysterious passages which are utterly unintelligible without some key wherewith to unlock their meaning "that key is given in thekabbalah" lucifer: a theosophical magazine, intended to bring to light the hidden things of darkness. edited by h. p. blavatsky, mabel collins, and annie besant. vols. i to xvii inclusive. scarce set, 1877 to 1896. with symbolical bookplates of e. d. bacon. 17 vols. 8vo, half calf "net "7 15"s" book of the sacred magic (the) of abra-me

, realisation, imitation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram. medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book of hermes, etc "occult philosophy seems to have been the nurse, or godmother of all intellectual forces, the key of all divine obscurities, and the absolute queen of society in those ages when it was

ALEISTER CROWLEY EQUINOX EQ I 4

- book 777 this book contains in concise tabulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time western and qabalistic symbols have been harmonized with those of hinduism, buddhism, mohammedanism, taoism &c. by a glance at tables, anybody conversant with any one system can understand perfectly all others. the "occult review" says "despite its cumbrous sub-title and high price per page, this work has only to come und

ustration on center top third by horizontal of the back cover: this is an equilateral triangle circumscribed in a white ring. the triangle is of wide and white bars. the field within ring and triangle is solid red. text to the left "price one guinea net" text to the right "to be had of the equinox, 124 victoria st, s. w. and through all booksellers goetia vel clavicula salomonis regis (the lesser key of solomon the king) the best, simplest, most intelligible and most effective treatise extant on ceremonial magic careful and complete instruction; ample illustration; beautiful production. this books id very much easier both to understand and to operate than the so- called "greater" key of solomon_ only a few copies remain for sale. the equinox "the editor will be glad to consider "contributi

now digress in order to five some account of the eastern theories of the universe and the mind. their study will clarify our view of frater p's progress. the reader is advised to study chapter vii of captain j. f. c. fuller's "star in the west" in connection with this exposition. 47 4 lost under dramatic circumstances at frater p. a.'s house in 1909. the agnostic position direct experience is the key to yoga; direct experience of that soul (atman) or essence (purusha) which acting upon energy (pr na, and substance (ak sa) differentiates a plant from a stone, an animal from a plant, a man from an animal, a man from a man, and man from god, yet which ultimately is the underlying equilibrium of all things; for as the bhaga-vad-g ta says "equilibrium is called yoga" chemically the various grou

a sanhita" chap. 1. 36 besides these, there are several lesser known yogas, for the most part variant of the above such as: asht nga, laya, and t raka. see "hatha-yoga pradipika" p. iii. 37 the "bhagavad-g ta" fifth discourse, 2-5. 38 "ibid" second discourse, 53. 39 "ibid" ninth discourse, 27, 34. that p. as yet had never fully experienced; and he, realizing this, it came about that when once the key of yoga was proffered him, he preferred to open the door of renunciation and close that of action, and to abandon the western methods by the means of which he had already advanced so far rather than to continue in them. this in itself was the first great sacrifice which he made upon the path of renunciation- to abandon all that he had as yet attained to, to cut himself off from the world, and

nly, manifold, subtle, lively, clear, undefiled, plain, not subject to hurt, loving the thing that is good, quick, which cannot be letted, ready to do good. for wisdom is more moving than any motion; she passeth and goeth through all things by reason of her pureness. for she is the breath of the power of god (chap. vii, 22, 24, 25) 42 "yoga or transformation" p. 196. control, or restraint, is the key to karma yoga; weakness is its damnation. of the karma yogi vivek nanda writes "he goes through the streets of a big city with all their traffic, and his mind is as calm as if he were in a cave, where not a sound could reach him; and he is intensely working all the time "karma yoga" p. 17 "aum tat sat aum "namo shivaya namaha aum" the pranava aum43 plays an important part throughout the whole

ALEISTER CROWLEY EQUINOX EQ I 6 2

rts. i. an analytical and critical account of the chief magical rituals extant. ii. a complete grimoire of black magic. by arthur edward waite. the two chief sections are subdivided as follows("a) studies on the antiquity of magical rituals["b) the ritual of transcendental magic, so- called("c) composite rituals("d) the rituals of black magic("e) the descending hierarchy of spirits("f) the lesser key of solomon the king("g) the mystery of the "sanctum regnum("h) the rite of "lucifuge("i) the method of honorius, etc, etc, etc. the main objects of the work are (1) to determine the connection, if any, between the literature of ceremonial magic and the secret tradition in christian times (2) to show the fantastic nature of the distinction between white and black magic, so far, at least, as the

he lesser holy assembly; translated into english from the latin version of knorr von rosenroth, and collated with the original chaldee and hebrew text, by s. l. macgregor-mathers. new and cheaper edition, demy 8vo. the bible, which has been probably more misconstrued than any other book ever written, contains numberless obscure and mysterious passages which are utterly unintelligible without some key wherewith to unlock their meaning "that key is given in the kabbalah" isis unveiled: a master key to the mysteries of ancient and modern science and theology. by h. p. blavatshy. in two volumes. vol. i. science, pp. xiv, 628. vol. ii. theology, pp. iv, 640 and index 52 "pounds"1, 1"s. net" vol. i- before the veil- 1. old things with new names- ii. phenomena and forces- iii. blind leaders of th

, realsation, initiation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram, medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book of hermes, etc. book of the sacred magic (the) of abra-melin the mage, as delivered by abraham the jew unto his son lamech, a.d. 1458. translated from the original hebrew into french, and now rendered

nostrodamus- the true prophecies and prognostications of michael nostrodamus, physician to henry ii, francis ii, and charles ix, kings of france, and one of the best astronomers that ever were; a work full of curiosity and learning, translated and commented by theophilus garienceres, m.d. folio "fine portrait frontispiece by dolle, orig. calf, fine sound copy, rare in this state" 1672. 45"s" the key of solomon the king (clavicula salomonis, translated and edited from ancient mss. in the british museum, by s. liddell macgregor-mathers, author of "the kabbalah unveiled "the tarot" etc "with plates" crown 4to "cloth" 21"s. net" the key of solomon gives full, clear, and concise instructions for talismanic and ceremonial magic, as well as for performing various evocations; and it is therefore

, and concise instructions for talismanic and ceremonial magic, as well as for performing various evocations; and it is therefore invaluable to any student who wishes to make himself acquainted with the practical part of occultism. besides seals, sigils, and magical diagrams, nearly 50 pantacles or talismans are given in the plates. among other authors both eliphas levi and christian mention the "key of solomon" as a work of high authority, and the former especially refers to it repeatedly- wants supplied. new publications supplied to order "out of print books sought for and reported" visitors to london who are interested should make a point of calling- frank hollings, 7 great turnstile, holborn, w.c. near to chancery lane, the inns of court, and first avenue hotels. a green garland by v

ALEISTER CROWLEY EQUINOX EQ I 6

evelation is a book of initiation is not altogether new to freemasons, as the late dr geo. oliver elaborated that view at considerable length, but mr pryse's view is quite a different sort of initiation; it is the development of the semi-miraculous powers of the gnosis of clement, origen, and the early christian church, the birth of the divine three principles, the crestos, in the human soul. the key to this "unsealing" is the text itself, in which is found the nos. 333, 444, 666, 777, 888, 999, 1000, as applied to the seven principal "chakras" of the human body, as taught by greek yogis. apart altogether from the possession of a reliable literal translation of the book, there are seventy-five pages upon the development of the "kundalini" and each subject is followed in the text by a comme

the conventional theologian, yet easily comprehended by the esoteric initiate "i.e" by him who possesses the gnosis, and that the drama is perfect in all its parts. i may add that most of this class of initiative books had a double interpretation, and hence that the same may be equally found in the apocalypse, but into this mr pryse does not enter. john yarker. mr pryse has undoubtedly found the key of the apocalypse, and many of his interpretations are profound and accurate. but he is afflicted by sexual mania to an extent positively shocking, and does not understand the harmony of the principles. adeptship is balanced growth, not lopping. a rose dies if you remove the root and stalk, mr pryse! he is unfortunately a poor scholar, and has developed the american literary sense to an incred

ota-alpha "impotence, lack of control" as "sensuality" gr:alpha-gamma-gamma-epsilon-lambda-omicron-sigma as "divinity" and gives us "saucers" for "vials! unfortunately, too, he has studied eastern mysticism at second-hand, through theosophical spectacles. nor has he kept even to blavatsky the genius, but relied upon her commentators, who had neither her learning nor her experience. but he has the key, and it opens the way for a real study of "st john" by a person of greater ability. it is a very remarkable fact, however, that akrasia (333) and akolasia (333) should so accurately describe choronzon (333. no higher test of the truth of "the vision and the voice" could be desired. again, 666 is gr:'eta phi-rho-eta-nu, not the lower mind, as mr pryse unhellenically says, but tiphereth, the lio

ALEX SANDERS THE KING OF THE WITCHES

es' circle. maxine beside the altar alex honours the goddess maxine inside the circle breathing life into the fith-fath the witches' dance walking to covenstead calling down the power the symbolic sex act the witches' altar passing the pentacle around the circle the witches fall to the ground fertility rites the black mass athamll book of shadows coven covens'read esbat esp familiar fith-fath the key of solomon measure pentacle sabbat tarot card voodoo warlock wicca witch wizard the witch's black-hilted knife. with book of rules, written in witch's own handwriting and copied by successive generations, group ofwitches. meeting place of a coven small meeting, not necessarily of a full coven. extra-sensory perception a massofenergy or power raised by the witches and sent to work their will. s

ad, anyone claiming to be able to work magic by witchcraft could be sent to prison for a year, during which he had to spend a whole day per quarter in the pillory of the nearest market square. the persecutorsand witch-prickers had done their work well. the books of magic, or 'grimoires' as they were called, were seized upon by collectors-many of the witches' closest secrets were discovered in the key of solomon, a copy of which is preserved in the british museum. clutching the remnants of their faith, the survivors of the witch-hunts went underground. but not for long. eliphas levi was born in france in 1810. roman catholic priest and magician, levi was not ashamed to announce that he was a witch and could conjure up spirits. later he revealed his methods to an english occult group led by

grandmother. when a classmate boasted of a spanish rapier his father had bought, alex could not resist mentioning his grandmother's swords 'go on, you're a liar' jeered his classmate. alex was too small and thin to fight, so he marched his friend to gran's house, told him to keep quiet, and led him into the empty kitchen. he knew how to operate the double-lock on the chest. as he was turning the key, gran came in. she had been in the front room and had seen them coming up the street. she fetched him a clout across his head that made his ears rmg 'you're never to bring boys in here again, do you hear' alex nodded silently, and when his companion had gone, gran made him promise never to open the chest again without her permission. alex did not forget, but not long afterwards his school was

reading necklaces, and red velvet 'a wand of almond tree, smooth and straight' was fashioned from a yard of dowelling. ail- x snmlcrs galcs into his cr ystal maxin h il-ssl' s til .u h.uuc ovl'i' th l' altar, siilt l ll ll ll il-d h y inrc usc sli ll l kl' tarot cards set out(,r a 'r e:ldin g' the w itches' circle. the objects within it include th e pentacle, at h.uuc, censer, watchtower and th e key 'l solo",o" insid e the ci rcle, wa tc hed h y alex aiiii ot lu-r wi tches, ma xin e po int s he r sword to the hra ss urn, the sym bo lic g u.lrd ian of th e wa tch tower ale x hon ours th e goddess h y kn eelin g he(,re ma xin e, his high pri estess, his hand s looped in her gi rd le prq,a ral ory 10 rem o vin g th e robe 'you shall pray to the holy angel that he may deign to sign or write u

nds' house after work to teach and train them, but he wished that he could find means of furthering his witch knowledge. beyond his grandmother's teachingsso that he nlightincorporate witchcraft with magic, making them both.more potent. he voiced his tho.ughts to bill, who advised him to go to the rylands library in manchester 'i've heard they have priceless old manuscripts and even a copy of the key of salomon. isn't that a sort of witches' manual .he asked. alex confirmed that the key of solomon was one of the few storehouses of witchcraft to have come down through the ages very much in its original form, and admitted that he had had no idea there were any copies in existence outside the british museum. the next day alex was called to his manager's office and told that his services were

ALEXANDRIAN BOOK OF SHADOWS OCCULT

ess, we invite you to our meeting (pause) o thou loving cerridwen. o thou mighty cernunnos, we gather (i stand) before you to (state intent) the circle is now perfect. notes adapted from farrars' eight sabbats for witches, but published all over the place in several versions. l l 'lighting of candle' added by khaled, sekhet& random 'exorcism of water 'blessing of salt' closely follow those of the key of solomon, book 2, chapt. v. l closing the circle when the circle's work is done, r goes to the east, athame in hand, salutes, and draws a banishing earth pentagram, saying: r: ye lords of the watchtowers of the east, ye lords of air, we thank you for attending our rites; and ere ye depart to your beauteous realms, we bid thee hail and farewell. all: hail and farewell (r extinguishes quarter

t allow anyone to touch or handle any of your tools until thoroughly impregnated with your aura; say six months or as near as possible. but a pair working together may own the same tools, which will be impregnated with the aura of both. notes l published in janet and stewart farrar's the witches way l they say it comes from gbg's bos (text b/c version) they say that he derived it from the greater key of solomon, but had dropped the hebrew and other magical names by text b (they were in text a. l see key of solomon book 2, chapt. viii. 1st conjuration follows the text closely, but 2nd and instructions differ. l the farrars say that gbg's text a version can be found in the key of solomon and high magic's aid l consecrating other working tools (except a sword or athame) place tool on pentacle

be purified, clean and properly prepared. when not in use, all tools and weapons should be put away in a secret place; and it is good that this should be near your sleeping place, and that you handle them each night before retiring. notes l published in janet and stewart farrar's the witches' way l they say it comes from gbg's bos (text b/c) l they say gbg's original (text a) may be found in the key of solomon and in high magic's aid. the charge to new initiates o thou who hast declared intent to become one of us, hear then that which thou must know to do: single is the race, single of men and of gods, from a single source we both draw breath, but a difference of power in everything keeps us apart, for we are as nothing but the gods stay forever. yet we can, in greatness of minds, be like

nunnos invocation hps and hp turn to salute altar with the horned god's salute as hp says: hp: great god cernunnos, return to earth again! come at my call and show thyself to men. shepherd of goats, upon the wild hill's way, lead thy lost flock from darkness into day. forgotten are the ways of sleep and night- men seek for them whose eyes have lost the light. open the door, the door which hath no key, the door of dreams, whereby men come to thee. o mighty stag, o answer to me! hps& hp say: both: akhera goiti- akhera beiti (lowering their hands) notes l published sources include janet and stewart farrar's eight sabbats for witches the farrars say it is "the invocation to pan from chapter xiii of moon magic by dion fortune, with.[cernunnons..substituted for..pan. l cone of power hp leads a r

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

ch we control action. group problems are many; why should there be suffering, starvation, and pain? why should the world as a whole be in the thrall of direst poverty, of sickness, of discomfort? what is the purpose underlying all that we see around us, and what will be the outcome of world affairs viewing them as a whole? what is the destiny of the human race, what is its origin, and what is the key to its present condition? is there more than this one life, and is the sole interest to be found in that which is apparent and material? such queries pass through all our minds at various times, and have passed through the minds of thinkers right down through the centuries. there have been many attempts to reply to these questions, and as we study them we find that the- 3- the consciousness of

hich will some day bring us to a great revelation, and every hourly, daily effort that we make, swells the tide of energy which will sweep us to the portal of initiation. the meaning of the word "initiation" is "to go into" it means simply that an initiate is one who has taken the first steps into the spiritual kingdom, and has had the first series of spiritual revelations, each one of which is a key to a still greater revelation. lecture vi the goal of evolution in using such a title as the goal of evolution, i feel extremely diffident; i realise that the only thing i can possibly attempt is to put certain suppositions before you, drawing upon my imagination. naturally it is not possible for finite mind to gauge accurately the plan of the deity- 42- the consciousness of the atom copyright

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

seize upon any data that seems to affect our own welfare, and concerns our own evolution, and from the study of the human being in the three worlds seek to understand somewhat the macrocosm. we know not how the one can become the three, the three become the seven, and so proceed to inconceivable differentiation. to human vision this interweaving of the system forms an unimaginable complexity, the key to which seems not to be forthcoming. seen from the angle of a master we know that all proceeds in ordered sequence. seen from the angle of divine vision the whole will move in harmonious unison, producing a form geometrically accurate. browning had hold of a part of this truth when he wrote "all's change, but permanence as well..and continued "truth inside, and outside, truth also; and betwee

irs of opposites are known- 10- initiation, human and solar copyright 1998 lucis trust and the secret of good and evil is revealed. it leads to the cross and to that utter sacrifice which must transpire before perfect liberation is attained, and the initiate stands free of all earth's fetters, held by naught in the three worlds. it leads through the hall of wisdom, and puts into a man's hands the key to all information, systemic and cosmic, in graduated sequence. it reveals the hidden mystery that lies at the heart of the solar system. it leads from one state of consciousness to another. as each state is entered the horizon enlarges, the vista extends, and the comprehension includes more and more, until the expansion reaches a point where the self embraces all selves, including all that is

partmental heads represent the three major rays of: i. will or power. ii. love or wisdom. iii. active intelligence, or adaptability. the four rays or attributes of mind, with the third ray of intelligence, as synthesised by the mahachohan, make up the sumtotal of the fifth principle of mind or manas- 29- initiation, human and solar copyright 1998 lucis trust chart: solar and planetary hierarchies key to diagram of solar and planetary hierarchies(1) chapter vi the lodge of masters the divisions. we have considered somewhat the highest offices in the ranks of the hierarchy of our planet. now we will deal with what we might call the two divisions into which the remaining members are divided. they form literally two lodges within the greater body: a. the lodge, comprised of initiates above the

ccording to the magnitude of the light, according to the rate of vibration, according to the purity of the tone and the clarity of the colour. who our teacher is depends therefore upon our grading. similarity of vibration holds the secret. we are frequently told that when the demand is forceful enough the teacher will appear. when we build in the right vibrations and attune ourselves to the right key, nothing can prevent our finding the master. groups of egos are formed: 1. according to their ray. 2. according to their sub-ray. 3. according to their rate of vibration. they are also grouped for purposes of classification: 1. as egos, according to the egoic ray. 2. as personalities, according to the sub-ray which is governing the personality. all are graded and charted. the masters have thei

to closer relationship with the two masters with whom they are concerned (their own inner god and their personal master, the inability to cooperate and to merge their interests in the good of the group will pass away, and community of endeavour, similarity of object, and mutual co-operation will take the place of what is now so much seen, divergence. we might well ponder on this, for it holds the key to much that is puzzling and, to many, distressing- 47- initiation, human and solar copyright 1998 lucis trust chapter ix the path of initiation after a longer or shorter period of time the disciple stands at the portal of initiation. we must remember that as one approaches this portal and draws nearer to the master it is, as says "light on the path" with the feet bathed in the blood of the he

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

n attempted in group formation. the record of one such experiment and attempt to use this new age method has been made available to the public in the book entitled discipleship in the new age, which gives the direct personal instructions by the tibetan to a selected group. in a treatise on cosmic fire the tibetan has given us what h. p. blavatsky prophesied he would give, namely the psychological key to the cosmic creation. h.p.b. stated that in the 20th century a disciple would come who would give the psychological key to her own monumental work the secret doctrine on which treatise the tibetan worked with her; and alice a. bailey worked in complete recognition of her own task in this sequence. foster bailey tunbridge wells december 1950 foreword this "treatise on cosmic fire' has a fivef

fire within, the fire without, meet with the fire ascending. the guardians of the cosmic fire, the devas of fohatic heat, watched o'er the forms that formless stood, waiting a point in time. the builders of a lesser grade, devas who work with matter, wrought at the forms. they stood in fourfold order. upon the threefold levels in empty silence stood the forms. they vibrated, they responded to the key, yet useless stood and uninhabited "aum" said the mighty one "let the waters too bring forth" the builders of the watery sphere, the denizens of moisture, produced the forms that move within the kingdom of varuna. they grew and multiplied. in constant flux they swayed. each ebb of cosmic motion increased the endless flow. the ripple of the forms was seen "aum" said the mighty one "let the buil

swering, roused herself and hastened to the call. the second, with wise insistence, hearing the first sound forth, knowing the hour had likewise come, echoed the sound or note quadruple. this fourfold reverberation circled the gamut of the spheres. again it was sent forth. three times the note was sounded, pealing across the heavens. at the third intoning came the answer to the call. vibrant as a key attuned, the eternal primary replied. the blue to the dense one answered and responded to the need. quivering the sphere heard the third take up the note, pealing it forth, a full-toned chord smote on the ears of the watchers of the flame. the lords of flame arose and prepared themselves. it was decision's hour. the seven lords of the seven spheres watched breathless the result. the great lord

es have been influenced, and certain kingdoms of nature troubled by planetary etheric congestion, or the destruction of- 61- a treatise on cosmic fire copyright 1998 lucis trust planetary etheric tissue. we have dealt with the functional and organic ills of the etheric, giving certain indications for the extension of the concept to other realms than the purely human. in the human kingdom lies the key, but the turning of that key opens up a door to a wider interpretation as it admits one into the mysteries of nature. though that key has to be turned seven times, yet even one turn reveals untold avenues of eventual comprehension.47,(43)48 we have considered the reception and distribution of pranic emanations in man, the planet, and the system, and have seen what produces temporary disorders

l or power are synthesised on the atomic subplane of the atmic. all three groups of monads work in triple form on the mental plane under the mahachohan, the manu, and the bodhisattva, or the christ; on the second or monadic plane they work as a unit, only demonstrating their dual work on the atmic plane, and their essential triplicity on the buddhic plane.55(50) the fourth etheric plane holds the key to the dominance of matter, and it might be noted that: on the fourth physical ether man begins to co-ordinate his astral, or emotional body, and to escape at ever more frequent intervals into that vehicle. continuity of consciousness is achieved when a man has mastered the four ethers. on the fourth subplane of the mental plane, man begins to control his causal or egoic body, and to polarise

ALICE A BAILEY05 THE LIGHT OF THE SOUL

tivities, the purpose of the logos himself will be cognized. there are certain lines of least resistance in the spiritual life and along them certain forces or energies are released. a. emotional. intuitional or buddhic. monadic .t o the heart of the aspirant b. mental .s piritual or atmic .l ogoic .t o the head of the aspirant. the student is therefore given the word of restraint or control as a key to all his endeavors. the chitta is the mind, or mind-stuff, the mental body, the faculty of thought and of thought-form making, the sum total of the mental processes; it is the material governed by the ego or soul out of which thought forms are made. the "psychic nature" is kama-manas (desire-mind, the emotional or astral body, tinged faintly with mind, and is the material clothing all our de

h those forms of unfoldment and of control which eventuate in what has been called "gracious peace" we have seen that correct group relations and rhythmic living will produce that condition wherein stillness of the vehicles or of the sheaths is attained, and the lower man can then adequately reflect the higher or spiritual man. now we touch upon certain aspects of the raja yoga philosophy and the key to the understanding of this sutra is found in the word detachment. the aspirant (as he makes his sense contacts and through the medium of the five senses comes into touch with the phenomenal world) will gradually assume more and more the position of onlooker. his consciousness therefore shifts slowly out of the realm of the sense vehicles into that of the "dweller in the body" it is interesti

ich holds the electrons gathered around their centre is recognized as identical in nature with that which holds the planets in their orbits around the sun, and between these two divine manifestations the whole range of form is found. the occult student has to realise that forms are diverse and many, but that all souls are identical with the oversoul. the complete knowledge of the nature, quality, key and note of one soul (whether of a chemical atom, a rose, a pearl, a man or an angel) would reveal all souls upon the ladder of evolution. and the process is the same for all: recognition, the use of the sense organs, including the sixth sense, the mind, in appreciation of the form and its constituents; concentration, an act of the will whereby the form is negated by the senses and the knower

tion, the use of the sense organs, including the sixth sense, the mind, in appreciation of the form and its constituents; concentration, an act of the will whereby the form is negated by the senses and the knower passes behind it to that which vibrates in tune with his own soul. thus knowledge is arrived at, knowledge of that which the form (or field of knowledge) is seeking to express, its soul, key or quality. then follows contemplation, the identification of the knower with that within himself which is identical with the soul within the form. the two are then one and complete realisation is the case. this can be cultivated in a most practical way between human beings. there must be recognition of the contact that comes between two men who can see, hear and touch each other. a superficia

is not the mind nor any of the sheaths, can transmit to the physical brain unerringly, accurately and without mistake, that which is perceived in the light of the shekinah which streams from the holy of holies into which the man has succeeded in entering. the truth is known and the cause of every form in all the kingdoms of nature stands revealed. this is the revelation of the true magic and the key to the great magical work in which all true yogis and adepts participate. 49. this particular perception is unique and reveals that which the rational mind (using testimony, inference and deduction) cannot reveal. the meaning here might be stated to be that the mind of man in its various aspects and uses can reveal those things which concern objectivity, but only identification with the spirit

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

overs his relation to the universe; he finds that his physical body and his vital energies are part and parcel of nature itself, which is, in fact, the outer garment of deity; he finds that his ability to love and to feel makes him aware of the love that pulses at the heart of all creation; and he discovers that- 24- from intellect to intuition copyright 1998 lucis trust his mind can give him the key which unlocks for him the door of understanding and that he can enter into the purposes and the plans which guide the mind of god himself. in fact, he arrives at god and discovers god as the central fact. knowing himself to be divine, he finds the whole is equally divine. dr. f. kirtley mather of harvard university has said in a most illuminating article "that there is an administration of the

d psychology will return to its original meaning is at hand. education will then have two functions. it will fit man to handle his worldly contacts with the greatest efficiency and use intelligently that apparatus which the behaviorists have done so much to explain, and it will also initiate him into the realm to which the mystics have always testified and to which the mind rightly used holds the key. in the preceding chapter the method was dealt with through which a man could begin to be master of his instrument, the mind, and learn so to focus his thought upon a chosen theme or idea that he could close out all outer concepts and shut the door entirely on the phenomenal world. we shall consider the manner how he could carry his focussed thought higher and higher (to use the language of th

e refuse the passage of any information from the world of ordinary phenomena. this has been brought about through right concentration and meditation. this achieved, there ensues the interlude wherein the man knows himself to be a soul, dwelling in the eternal and freed from the limitations of form. this interlude is necessarily brief at first but as progress in control develops, it lengthens. the key to the whole process is the sustained concentration and attention of the mind "whilst the soul, the spiritual man, the perceiving being, contemplates" in a former book i have dealt more fully with this use of the mind as the instrument of the soul, and will repeat one paragraph here "it should be made clear, however, that the perceiver on his own plane has always been aware of that which is no

direct and efficacious until such time as the workman knows exactly what he is about. one cannot play up to the ego and continue long to act the part before men. the end of that is disease and desperate fatigue and loss of the way while shouting it to others. this is not a matter of getting something to show men. it is a matter of understanding what we are made of as personalities; of sensing the key to a new potency altogether and of rendering with ardent entirety the whole human nature to the game of reaching and turning that key. i realize that this paragraph touching the 'i am god' meditation contains a lure as well as a warning. it is quite true that the time must come for all of us when we shall operate from the office of the ego, instead of from the personality, but a fine integrity

t as divine as feeling? of course, this way- 103- from intellect to intuition copyright 1998 lucis trust does involve hard work, particularly at first. but it can be done, if the initial laziness can be overcome, and those who have achieved know of its supreme value. in concluding this attempt to indicate the initial work that the aspirant to this way has to undertake, it should be noted that the key to success lies in constant and unremitting practice. often, in our work with students all over the world, we find the brilliant mind coming out second, because it lacks persevering effort, and the more ordinary mind suddenly breaking through into the realm of ascertained knowledge and leaving its more brilliant brother behind, because it possesses the capacity to keep on going on. sporadic ef

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

at the disposal of the earnest aspirant; and the wideness of the vision which i can impart (owing to my having climbed higher up the mountain than some) is my main contribution. upon these points the students are at liberty to ponder, omitting idle speculation as to the exact details of unimportant personalities, and environing conditions. our theme is to be that of the magic of the soul, and the key thought, underlying all that may appear in this book, is to be found in the words of the bhagavad gita which runs as follows "though i am unborn, the soul that passes not away, though i am the lord of beings, yet as lord over my nature i become manifest, through the magical power of the soul" gita iv.6. the statistical and the academic is a necessary basis and a preliminary step for most scien

ure, painting, music, or in group organization and executive work there is no harm wrought, for the energy finds a normal creative outlet. these points should he remembered by the aspirant. he is facing a most complex problem. he enters blindly into a situation which is- 117- a treatise on white magic copyright 1998 lucis trust the result of a long evolutionary process and to which he has not the key. especially in the early stages and prior to the first initiation is this the case, for he has no knowledge of the history of the past, nor any prevision as to the future. he has simply to take his equipment and his opportunity and do the best he can, guided by the age-old rules of raja yoga, and the light of his own soul. as the heart centre is awakened and the throat centre swings into creat

ns; they are driven forth and lose their master- 123- a treatise on white magic copyright 1998 lucis trust the work of the eye the work of the eye we have for consideration now one of the simplest of the rules for magic yet at the same time one of the most practical, and one upon which the entire success of all magical work depends. i would like to point out to the investigating aspirant that the key to the situation depicted in the rule lies in the word contemplation found in the preceding one. let us therefore study that word with care and seek its accurate definition. to contemplate involves steady vision, one-pointedly directed towards a specific objective. the soul or solar angel might be regarded as gazing in three directions. 1. towards the light supernal, towards that central life

sion takes place. as the pulsating life progresses its rate of vibration changes, and in this changing of vibration lies hid the secret of form-shattering and form-building. forms are of four kinds in this era of the fourth round: 1. the form of the personality, that vehicle of physical, astral and mental matter that provides the means of contact in the three worlds. it is built in each life, the key of the vibration being set up in the life preceding the present. that form proves adequate for the average man and serves him till death. the man who is entering on the occult path starts with the vehicle provided, but during incarnation builds for himself ever a newer and better vehicle, and the more progressed he- 151- a treatise on white magic copyright 1998 lucis trust is the more consciou

the occult path starts with the vehicle provided, but during incarnation builds for himself ever a newer and better vehicle, and the more progressed he- 151- a treatise on white magic copyright 1998 lucis trust is the more consciously he works. hence eventuates that constant turmoil and frequent ill-health of the beginner in the occult life. he senses the law, he realises the need of raising his key, and frequently he begins with mistakes. he starts to build anew his physical body by diet and discipline, instead of working from the inner outward. in the careful discipline of the mind and the manipulation of thought-matter and in transmutation of emotion comes the working out on the physical plane. add to the two above, physical plane purity as to food and manner of life, and in seven year

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

, brain and glands permit. we find, however, that some of the theories, even the best proven, break down, given varying conditions. the field covered by psychology today is so vast, its schools so many and varied, and its terminology so cumbersome, that i can make no attempt to deal with it here. the indebtedness of the world to the trained psychologists cannot be estimated, but unless there is a key idea interjected into the whole field of thought, it will fall of its own weight, and produce- 10- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust (as it is already producing) problems, complexes and diseases of the mind which are direct results of its own methods. the knowledge we now have of how men work on the physical plane as integrated personaliti

mic intensity that we call it the ray of the destroyer. it is not as yet functioning actively. it will come into full play only when the time comes for the purpose to be safely revealed. its units of energy in manifestation in the human kingdom are very few. as i earlier said, there is not a true first ray type in incarnation as yet. its main potency is to be found in the mineral kingdom, and the key to the mystery of the first ray is to be found in radium. in the vegetable kingdom the second ray is peculiarly active, producing among other things the magnetic attractiveness of flowers. the mystery of the second ray is found to be hidden in the significance of the perfume of flowers. perfume and radium are related, being emanatory- 32- a treatise on the seven rays- volume i: esoteric psycho

wrath the keeper of the magical word the temple guardian the representative of god the one who lifts to life the lord of death the one who feeds the sacred fire the whirling sphere the sword of the initiator- 61- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the divine alchemical worker the builder of the square the orienting force the fiery unifier the key to the mystery the expression of the will the revealer of beauty this ray lord has a peculiar power on earth and on the physical plane of divine manifestation. his usefulness to his six brothers is therefore apparent. he makes their work appear. he is the most active of all the rays in this world period, and is never out of manifestation for more than fifteen hundred years. it is almost as if

er, be realised in full potency and magical revelation until the inner eye of true vision is developed and the forms underlying the creative work in the other kingdoms in nature are seen in their real values. the secrets of transmutation are the true secrets of this particular kingdom, and the two words expressing the process and the secret are condensation and transmutation. each kingdom has its key words, which can be translated, though most inadequately, as follows: kingdom process secret objective 1. mineral. condensation. transmutation. radiation. 2. vegetable. conformation. transformation. magnetisation. 3. animal. concretisation. transfusion. experimentation. 4. human .a daptation .t ranslation. transfiguration. 5. egoic. externalisation. manifestation. realisation. a general pictur

aracteristics and ray forces. by the proving therefore of the human detail, we lay the ground for the acceptance of the cosmic- 216- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust solar and planetary knowledge. what is proven true on the small scale opens the door for the understanding of that which exists on a larger scale "man, know thyself" is a potent key to the knowledge of deity and to the workings of divinity 4. the racial rays the reader needs to remember that three rays are occultly quiescent and four rays are in varying degrees of activity. let us recapitulate for a moment so that this thought may be clearly anchored in our minds: rays one, four and six are at this time out of manifestation, though ray six began to decline in influence on

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

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

the first step that we must take? in the words of an unknown poet "when thou canst see beneath the outer seeming the causes which to all effects give birth, when thou canst feel, in warmth of sunlight streaming the love of god, encircling all the earth, then know thyself initiate in the mysteries the wise men ever deemed of greatest worth" chapter two the first initiation. the birth at bethlehem key thought "except a man be born again, he cannot see the kingdom of god (st. john, iii.3- 21- from bethlehem to calvary copyright 1998 lucis trust 1 in our discussion of these five major initiations we shall seek to do three things. first, we shall endeavour to realise that christianity is the flower and the fruitage of the religions of the past, being the last to be given out, with the exceptio

sonalities are now alive with potentiality. the hour is upon us- 54- from bethlehem to calvary copyright 1998 lucis trust the human soul must hear the challenge of the christ soul, and realise that "mary is blessed, not because she bore christ bodily, but because she bore him spiritually, and in this everyone can become like her (eckhart) chapter three the second initiation. the baptism in jordan key thought "it is a propitious moment to put the christian life into serious practice. at a time of catastrophe, a process of ascetic purification takes place, in the absence of which there can be no spiritual life, whether for society or for the individual" freedom of the spirit, by nicholas berdyaev, p. 46. 1 "wherever a thing is both perceived and felt, there is the experience of the soul; and

der, and he is duly punished. father christmas is the embodiment of that which is selfless; he is the symbol of giving and of the christ spirit; he therefore stands to man as a reminder of god, just as this other figment of the imagination, the devil with horns and tail, is a reminder of that which is not god, that which is- 71- from bethlehem to calvary copyright 1998 lucis trust not divine "the key is supplied by mythology. the myths demand a serious interpretation in correspondence with objective reality, they must not be treated as pure poetry without any solid truth behind them, a mere play of the imagination! the garment which clothes the substance may be as fabulous, as fantastic, as inconsistent and as patchy as you please. but this does not alter the fact that popular mythology te

t until he had shown us the way. he had to transmit the great energy of the- 83- from bethlehem to calvary copyright 1998 lucis trust love of god. perfected, serving and with a full knowledge of his mission, christ now enters into the period of active work which must precede the next initiation, that of the transfiguration. chapter four the third initiation: the transfiguration on a high mountain key thought arjuna said "the word which thou hast spoken through love of me, the supreme mystery named the oversoul through it my delusion is gone "for the birth and the passing of beings have been heard by me at length from thee, whose eyes are lotus petals; i have heard also of the great spirit, which passes not away "so i would see that self as it has been spoken by thee, mighty lord; that divi

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

yed is by formulating certain questions and then answering them as fully and as concisely as possible. 1. how do we define the word "service? 2. what is the field of this science and why do we call it a science? 3. what are the characteristics of the true server? 4. what effect does service have? a. on the mind? b. on the emotions? c. on the etheric body? 5. does this science prove that the seven key or ray types employ distinctive methods in their service? the consideration of these questions will enable me to do three things: 1. show in my answers to each question that service is not a sentiment or an ideal, but that it is an effect and a scientific procedure at the same time. 2. indicate the need today for the right understanding of a technique which, when applied by the new group of wo

or the spirit of criticism and the spreading of destructive discussion. it is for this reason and in order to develop a group of servers who can work along true and spiritual lines, that there must be increasing emphasis upon the need for harmlessness. harmlessness prepares the way for the inflow of life; harmlessness dissipates the obstructions to the free outpouring of love; harmlessness is the key to the release of the lower nature from the grip of the world illusion- 80- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust and from the power of phenomenal existence. we have expressed our belief that one of the major sciences of the coming age will be built up around the active rendering of service. we have used the word "science" because service, a

piritual laws, finding their way into the lower consciousness via the egoic lotus and the antaskarana. this statement is the second basic postulate in connection with our study of this law of repulse, the first postulate being the earlier statement that unless there is a thread of light to act as a channel, that which this law conveys will remain unknown and unrealised. these six laws give us the key to the entire psychological problem of every human being, and there is no condition which is not produced by the conscious or unconscious reaction of man, to these basic influences the natural and spiritual laws. if psychologists would accept the three basic laws of the universe, and the seven laws through which they express their influence, they would arrive at an understanding of the human b

toil severe. dim passages, in steady progress, led upward to the summit. there a wide window stood, open unto the blue of heaven, and carrying one clear ray down to the worker in the depths..he worked and toiled. he struggled onwards toward his dream, the vision of an ultimate discovery. he sometimes found the thing he sought, and sometimes failed; but never found that which could give to him the key to all the rest..in deep despair, he cried aloud unto the god he had forgot 'give me the key. i alone can do no more good. give me the key' then silence reigned. through the opening on the summit of the pyramid, dropped from the blue of heaven, a key came down. it landed at the feet of the discouraged worker. the key was of pure gold; the shaft of light; upon the key a label, and writ in blue

ric knowledge. the quite ordinary formulations of loving living and of daily instinctive self-sacrifice suffer from being so vitally familiar and yet if we could only realise it they are only on the outer fringe of the deepest world truths. they are the a.b.c. of esotericism and through them, and only through them, shall we arrive at the words and sentences which are, in their turn, the essential key to the highest knowledge. a brief example will serve to illustrate this, and we can then consider some simple facts which indicate that the aspirant is beginning to function as a soul and is ready for conscious life in the kingdom of god. the disciple in training for these higher realisations is urged to practice the faculty of discrimination. you have been so urged. the initial and normal int

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

hat you may be tempted to doubt its efficacy. i can, however, assure you that if you will follow it carefully for a few months or until i myself suggest a change that you will be surprised at what changes within your consciousness this very simple formula will bring about. keep a pencil and paper beside you as you meditate and note down your thoughts and ideas as they come to you. i am working to key you up for future work. note: there was no real response to the invitation to work in the tibetan's group and though interest was evidenced in the papers, the work undertaken did not go beyond studying them. to f. c. d. january 1933 to my fellow disciple, f.c.d, who works in that loneliness which is so difficult for the second ray type, i would say the following: your problem is twofold and wh

ht elimination of non-essential activities (with a consequent intensification of the essential and a certain measure of physical discipline) becomes possible to you. as i told you in my last communication, the path of the world saviours is a hard one, owing primarily to the power to suffer which the second ray type embodies. this is of course in itself the principle of manifestation and holds the key to existence. hence, therefore, the ability of the person upon this ray to "agonise towards the goal, carrying the burden of the world, learning through identification with others a detachment which, as time proceeds, negates all pain" note the paradox here involved and learn its meaning which, my brother, is your task this life. how to discipline your physical body and how to strengthen it is

capacity. you need, however, to employ the line of force which you have succeeded in establishing between the soul and the personality with greater frequency and more facility. the result of this would be that the significance of two other words would become apparent and you would radiate light and love and become increasingly an inspiration to others. this second word, radiation, should form the key of your life until next i instruct you. the peculiar type of radiation which i want you to endeavour to express is that light which reaches others upon the wings of joy. i would remind you here that happiness is the result of achieved personality desire; joy is the expression of the soul's surety, whilst bliss is the consummation which the monad bestows upon the initiate- 135- discipleship in

ner. this i think you know. such a contact should be relatively easy for you as you have four rays out of the seven active in your nature and because those rays which are apt to produce separative attitudes in the early stages of expression (the first, third, and fifth) are lacking in this incarnation. i wonder, my brother, if you have noted the relation which exists between joy and radiation two key words which i gave you years ago for your guidance? radiation is a tangible substance and potency, producing effects. your radiation or "quality of effective auric contact" is recognised and evokes reaction upon the objective plane in your immediate environment and by those who contact you. it is the subjective, consciously focussed radiation to which i here call attention. this should produce

which will cause you the most trouble and along which glamour will easily enter. it is, for instance, your personality fanaticism and your personality devotions (both to people and to ideas) which need tempering if your first ray power is to manifest. your fanatical devotee will must be superseded by the purpose, ordered and steadfast, of your first ray soul. in this last sentence is for you the key to your future unfoldment. the steely, brittle, determined, dynamic will of the devoted aspirant must change into the steadfast, powerful, calm purpose of the soul, working through the disciple. the soul is fluid in adjustment but undeviating in aim. likewise, the brilliant fanatical devotion to this, that or the other person or ideal must give place to the gentle unchanging love of the soul t

ALICE A BAILEY13 PROBLEMS OF HUMANITY

lts on earth will be peace. it is so simple and practical that people fail to appreciate its potency or its scientific and dynamic effect. one person sincerely practising goodwill in a family can completely change its attitudes. goodwill really practised among groups in any nation, by political and religious parties in any nation and among the nations of the world can revolutionize the world. the key to humanity's trouble (focussing as it has in the economic difficulties of the past two hundred years and in the theological impasse of the orthodox churches) has been to take and not give, to accept and not share, to grasp and not to distribute. this has involved the breaking of a law which has placed humanity in a position of positive guilt. war is the dire penalty which mankind has had to p

in whom we live and move and have our being; they have interpreted god in terms of themselves; therefore when men unthinkingly accept a dogma, they are only accepting the point of view of some other fallible human being, and are not accepting a divine truth at all. it is this truth that theological seminaries must begin to teach, training their men to think for themselves and to remember that the key to truth lies in the unifying power of comparative religion. only those principles and truths which are universally recognized and which find their place in every religion are truly necessary to salvation. the secondary and controversial line of presented truths is usually unnecessary or significant only in so far as it buttresses the primary and essential truth. it is this distorted presentat

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

he was; he told them in many symbolic ways who and what he was and assured them that they could do even greater things than he had done, because they were divine as he was. these greater things, humanity has already accomplished upon the physical plane and in its control of nature, as christ knew men would, because he knew the workings of the law of evolution. he taught them that service was the key to the life of liberation, teaching them the technique of service through his own life as he went about doing good, healing the sick, as well as preaching and teaching the things of the kingdom of god and feeding the hungry, both physically and spiritually. he made the life of every day a divine sphere of spiritual livingness, thus emphasising the teaching of the buddha, through desiring nothi

e truth is preserved and can be recovered. this christ will do. he will also revive these mysteries in other ways; not all will seek the church or masonry for the revitalising of their spiritual life. the true mysteries will also reveal themselves through science and the incentive to search for them there will be given by the christ. the mysteries contain, within their formulas and teachings, the key to the science which will unlock the mystery of electricity the greatest spiritual science and area of divine knowledge in the world, the fringes of which have only just been touched. only when the hierarchy is present visibly on earth and the mysteries of which the disciples of the christ are the custodians are given openly to the world, will the true secret and nature of electrical phenomena

the doctrines presented for their belief? why is death and not life stalking the world today? why do so many new cults arise and sidetrack the people away from orthodox organisations of a religious nature? why does mental science, the unity movement and the new thought presentation attract people away from the better established organisations? note the use of the word "organisations; it holds the key to the problem. why is there a growing emphasis upon the eastern theologies, upon the various yogas, upon buddhistic teachings and oriental faiths? why do such teachings as astrology, numerology and various magical rituals find so many adherents whilst the churches remain empty or are only attended by old people, the conservatives and reactionaries or by those who go there by force of habit, o

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

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 new and potent livingness. 2. the second way in which this dominant will impulse makes itself

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

group of seekers, such as the scientific investigators in every country, who together are searching for light on the problems of manifestation or for some means to alleviate human suffering, a revelation comes. the effort of such a group often lifts upon the wings of its unrealised aspiration some one man who can then penetrate into the world of divine ideas and there find the longed for cure or key and thus he intuitively discovers a long sought secret. the discovery, when of the first rank, is as much a revelation as the truths presented by the world teachers. who shall say that the statement that god is love is of more value than the statement that all is energy? the route which the revelation then follows is the same in both cases, and illusion overtakes both forms of revelation but a

nd in all the world scriptures, commentaries and theological dissertations on the subject of light that the simple truth and a few basic principles are lost to sight in a welter of words. in my various books i have given much anent this subject and in the book, the light of the soul, which i wrote in collaboration with a.a.b, an effort was made to indicate the nature of the light of the soul. the key to this technique is to be found in the words: in that light shall we see light. a simple paraphrase of these apparently abstract and symbolic words could be given as follows: when the disciple has found that lighted centre within himself and can walk in its radiating light, he is then in a position (or in a state of consciousness, if you prefer) wherein he becomes aware of the light within al

known and appropriated. this light puts out the lesser lights through the pure radiance of its power. you have therefore the light of knowledge, the light of wisdom and the light of the intuition, and these are three definite stages or aspects of the one light. they correspond to the physical sun, the heart of the sun, and the central spiritual sun. in this last sentence you have the clue and the key to the relation of man to the logos. these stages and their corresponding techniques are apt to be misunderstood if the student fails to remember that between them lie no real lines of demarcation but only a constant overlapping, a cyclic development and a process of fusion which is most confusing to beginners. just as the result of innate reaction to environment produces the apparatus needed

ld that has yet been given and its true meaning is intended to be revealed in the next two generations. the word "faith" is a good instance of the method of rendering "blind" some of the ancient truths so that their significance may not be prematurely revealed. light and substance are synonymous terms. soul and light are equally so, and in this equality of idea light, substance, soul you have the key to fusion and to the at-one-ment which christ expressed so fully for us in his life on earth. when, therefore, students and aspirants have made progress in soul contact, they have taken one of the first important steps towards the comprehension of light and its uses. they must however be careful not to confuse the light which they can bring to bear on life, circumstance, events, and on environ

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

re interpolate a remark which may prove helpful and illuminating. we are dealing (as you will undoubtedly have noted) with the reception of impression by groups or by aggregations of groups composed of living beings who have their own agents of distribution or impression. the entire evolutionary history of our planet is one of reception and of distribution, of a taking in and of a giving out. the key to humanity's trouble (focussing, as it has, in the economic troubles of the past two hundred years, and in the theological impasse of the orthodox churches) has been to take and not to give, to accept and not to share, to grasp and not to distribute. this is the breaking of the law which has placed humanity in the position of guilt. the war is the dire penalty which humanity has had to pay fo

the aspirant's surroundings but to which he remains as yet unawakened and unenlightened. i am seeking to make the matter as simple as i can, for much of the abstract formulations of the occult sciences and the academic psychologists are incident to the over-activity of men's minds and emotional natures. if you can grasp certain broad and relatively simple facts and recognise that you possess the key or the clue in your already developed capacities, then you will go forward with simplicity, making no undue intellectual difficulties when dealing with these more subtle phases of your ever-existent environment. it is, in the last analysis, just a question as to what "impresses" you at any given moment, and then in what manner it conditions you- 32- telepathy and the etheric vehicle copyright

hest impressions and is the point of entry to the head centre. upon this i need not enlarge; all that i have taught you is related to the awakening of this highest centre, prior to the aspirant's becoming a member of the kingdom of god. the ajna centre is not involved and it will remain for several more centuries the agent of directed impression and not the objective of such impressions. the next key-thought which is of importance is found in the words: 3 "the plan is the dynamic substance, providing the content of the reservoir upon which the impressing agent can draw and to which the recipient of the impression must become sensitive" this sentence requires probably a quite serious readjustment in the thinking of most students. the concept of the plan as substance will assuredly be new to

rs, working through the new group of world servers. this group is the lower correspondence of the nirmanakayas, the recipients of impression from shamballa. see you, therefore, the beauty and the synthesis, the inter-dependence and the cooperative interplay which is demonstrated right through the chain of hierarchy from the very highest agent to the very lowest recipient of divine impression. the key to all this is energy. energy is substance, and this substance is qualified by divine dynamic will. there is much to be learnt anent the will. will as dynamic energy is not yet understood in its true sense by human beings. mankind usually recognises will as fixed determination; this is in reality their individual effort to impress substance (personal or environing) with their own self-will or

sible correctly to gauge the wider aspects of the purpose of sanat kumara. everything subhuman is slowly moving towards a definite human experience; it is also passing through the phase of human effort and consequent experience, or else it has moved out of that phase of limitation and through initiation is drafting human nature into a state of divinity (to use a most inadequate phrase. humanity s key role- 71- telepathy and the etheric vehicle copyright 1998 lucis trust the keynote, therefore, of the lord of the world is humanity for it is the basis, the goal and the essential inner structure of all being. humanity itself is the key to all evolutionary processes and to all correct understanding of the divine plan, expressing in time and space the divine purpose. why he chose that this shou

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

ou to pause and contemplate it, even though you grasp not its full implications as yet. the ancient wisdom teaches that "space is an entity" it is with the life of this entity and with the forces and energies, the impulses and the rhythms, the cycles and the times and seasons that esoteric astrology deals. h.p.b. stated this in the secret doctrine. i would remind you that there is an astrological key to the secret doctrine which cannot yet be given in completeness. i can, however, give you some hints and suggest some lines of approach, and these, if carried in the consciousness of the illumined astrologers, may enable one of them at a later date to discover that key and then turning it on behalf of humanity reveal the fourth great fundamental of the ageless wisdom of which three are alread

any particular sign, for a study of these will indicate the three phases of the path with its involutionary cycle of becoming increasingly involved in matter, or life upon the mutable cross, the interlude of readjustment or struggle for liberation which leads to the mounting of the fixed cross, and the period of liberation with the final mounting of the cardinal cross. 8. the significance of the key words for the modes of progress through the signs. 9. the underlying theme of any specific zodiacal sign, covered by the ideas of re-creation, regeneration, reorientation and renunciation. before taking up these matters in connection with pisces, there are one or two points upon which i would like to touch. i have to take up certain problems as they may arise in the consciousness of the enquir

ge is brought to an end by what is called the final death, when the complete release of the life aspect from the life of form takes place. it should be borne in mind also that the soul itself is of the nature of form from the standpoint of the monad, though it is a form far subtler than any that we know in the three worlds of human evolution. there is also a dual renunciation referred to in these key words, for first of all the soul renounces the life and light of the monad, its source (symbolized by the words "the father's home, and descends into the ocean of matter; then, reversing itself, the soul renounces the life of form, the personality centre. the soul detaches itself (in consciousness) from the monad, the one, and functions from its own centre, making its own new and material atta

hole body to be full of light" then capricorn, the goat, related particularly and closely to aries, but hiding (as an esoteric blind) the symbolism of the unicorn in which the two horns and the single eye are blended and depicted by the long straight horn of the unicorn in the centre of the forehead. behind all the above lies the dual mystery of leo, for leo is as far as humanity is concerned the key or clue to the entire zodiac and around the constellation leo two great mysteries are found: 1. the mystery of the sphinx, connected with the relation of leo and virgo, and tied up with the secret of the solar angels. this is not the mystery of soul and form, but the mystery of the higher and the lower mind and their relation to each other. 2. the mystery of the lion and the unicorn. this secr

lower mind and their relation to each other. 2. the mystery of the lion and the unicorn. this secret is preserved for us in the ancient nursery rhyme about the "lion and the unicorn going up to town" and contains in a peculiar way the secret of initiation and the "going up" of the human being to the portal of admittance into the hierarchy as well as the "mystic raising" of which masonry holds the key. this deals with the emergence of the consciousness of the initiate (white and one-pointed) and the defeat of the king of beasts (the personality) leading to the triumph of group and world consciousness, of selflessness and illumination over self-consciousness and selfishness. in the true rendition of this ancient myth the king of beasts is blinded and killed by the piercing of his eye and hea

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

't send in an order i shall have to send up what i think you need and you wouldn't like that, would you" so i turned in an order. when the groceries arrived at the rectory that morning i found an envelope with ten dollars "incidental cash" in it which he had sent up, in case i was short of ready money, and which he had added to the bill as he knew i would not accept charity. he also asked for the key to our mail-box, so he could look after my mail for me. i have felt and still feel deeply indebted to him. it took me over two years to pay off his bill but it was paid, and each time i sent him five dollars on account i would get back a grateful letter from him just as if i had done him a favor. apart from the fact that i had been brought up in england where no anti-jew feeling has prevailed

the time will come when we shall be- 86- the unfinished autobiography copyright 1998 lucis trust liberated from all the ills of the flesh, but when it does come we shall have learned a different sense of values and will not be using our divine powers to get material good for ourselves. all good things come to those who live harmlessly, who are kind and considerate as well. but harmlessness is the key and i leave you to find out for yourselves how difficult it is to be harmless in word and deed and thought. life in hollywood was now easier for me. the children were old enough to go to school and kindergarten. i had many friends and the grounds at krotona, the theosophical headquarters, were delightful. krotona was a community of about five hundred people, some living on the grounds and some

has little or no appeal to the modern generation. but those of us who really studied it and arrived at some understanding of its inner significance have a basic appreciation of the truth that no other book seems to supply. h.p.b. said that the next interpretation of the ageless wisdom would be a psychological approach, and a treatise on cosmic fire, which i published in 1925, is the psychological key to the secret doctrine. none of my books would- 121- the unfinished autobiography copyright 1998 lucis trust have been possible had i not at one time made a very close study of the secret doctrine. looking back over the years of my own girlhood and those of my daughters, i know now what a difficult time adolescence is. i had a much worse time than my girls did because nobody told me anything

as been forgotten. people have attempted to initiate a period of peace before there has been any demonstration of goodwill. there can be no peace until goodwill is a conditioning factor in all human relations. another revolutionary thing that the tibetan did was when he dictated the contents of a treatise on cosmic fire. in this book he gave what h.p.b. prophesied he would give, the psychological key to cosmic creation. h.p.b. stated that in the 20th century a disciple would come who would give information concerning the three fires with which the secret doctrine deals: electric fire, solar fire and fire by friction. this prophecy was fulfilled when a treatise on cosmic fire was given out to the public. this book concerns the fire of pure spirit or life; the fire of the mind that vitalises

w, that the detailed instructions given by a master to his group of disciples have ever been published and so put into the hands of the general public. in the above paragraphs i have attempted very briefly to describe some of the activities which the- 136- the unfinished autobiography copyright 1998 lucis trust tibetan initiated in an effort along with other members of the hierarchy to strike the key-note of the new age, and it is upon these things in the senior degrees of the arcane school that we seek to lay the emphasis. some of the students have been with us twenty years or more. they have faithfully done their work and are definitely getting results. later we hope to develop certain groups that will use some of the techniques with which the tibetan has dealt in what will probably be h

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

connected with the problem of healing. it will be apparent, therefore, how important it is before real healing can take place that the healer should know the point in evolution reached by the patient, and should also know his ray type, both personality and egoic. if to this you add some knowledge of his astrological inclinations and indications, a far more accurate diagnosis can be produced. the key to all release (either through the physical cure of disease or through death) lies in the understanding of the condition of the centres in the etheric body. these determine the rate of the bodily vibratory activity and the general responsiveness of the physical body. they even condition the activity and accuracy of the instinctual nature and its relation to the outer plane life and the "wholen

of functioning as a human being. the door into this experience is the "gate of cancer" initiation into the kingdom of god is entered through the "gate of capricorn" these four attributes and the three aspects of matter, plus their dual activity, are the correspondence to the four aspects of the personality and the spiritual triad and their dual active relationship. in this statement is hidden the key to liberation. the seven major centres it would be of value here if we consider for a moment the nature of the centres themselves, summarising somewhat the teaching already given in my other books, and so presenting a clear picture of the energy body which underlies the dense physical vehicle. there are many focal points of force within the body, but we shall deal only with the major seven whi

inevitable inter-relations you have again only in the case of disciples a most amazing picture story or symbol of the ninefold of initiation: 1. the head centre the ajna centre the throat centre 2. the third eye the right eye the left eye 3. the pineal gland the pituitary body the carotid gland thus presenting the mechanism through which the spiritual triad, the soul and the personality work. the key to a right understanding of process lies in the relation of the three planets: uranus, mercury and saturn, as they pour their energies through these nine "points of spiritual contact" upon the physical plane into the "grounded sphere of light and power which is the man- 92- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust in time and space" b. this centre is

sic centre. in the relation of these two triangles lies the clue to the instinct of self-preservation, the survival of the subtle bodies after death, and the principle of immortality which is seated in the soul and functions when self-preservation and survival no longer hold sway. this constitutes a triplicity of ideas which requires most careful study and which if i might so express it gives the key to the spiritualistic movement. d. the sacral centre is also connected with the ajna centre in the last analysis; the two together create a functioning duality which is productive of that subtle quality which we call personality. there is a wide field for investigation in the theme of personality as an integrated whole and in the quality of personality, which is the aroma, the influence, the e

forces and energies, functioning through the etheric body; that we are dealing with the tertiary world of causes, which is responsible for the organic world of the dense physical manifestation. this physical manifestation is itself subject to the influence of the secondary world of conscious life, which in its turn is responsive in time and space to the dynamic world of purpose and of being. the key to the full life of the soul lies hidden in my words, but it takes the dedicated life and the- 114- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust illumined mind to profit by the knowledge conveyed, and to see behind the form of words the key thought which gives it life and occultly speaking generative warmth. have clearly in mind the concepts of stimulati

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

f bridging the gap between the soul and the spiritual triad, so that there can be the free play of consciousness and complete identification with the one life, thus leading to the loss of the sense of separateness and to the merging of the part with the whole, with no loss of identity but with no recognition of self-identification. here an interesting point should be carefully noted. it holds the key to future racial unfoldment. for it the new science of psychology, which has developed so remarkably during the past thirty years, is preparing us. students should train themselves to distinguish between the sutratma and the antahkarana, between the life thread and the thread of consciousness. one thread is the basis of immortality and the other the basis of continuity. herein lies a fine dist

n the triad and the personality. the power of the ego can begin to make itself felt. applicants for initiation and initiates up to the third initiation use both the sutratma and the antahkarana, employing them as a unit. the power of the triad begins to pour through, thus energising all human activities upon the physical plane, and vitalising in ever increasing degree the man's thought forms. the key to the formation of the mayavirupa is found in the right comprehension of the process. a treatise on cosmic fire, pp. 959-960. it should be noted here that the bridging has to be done in the consciousness aspect, and concerns the continuity of man's awareness of life in all his various aspects. the energy which is used in connecting, in consciousness, the physical man and the astral body is fo

ity of the hierarchy of love*(1) the future is of great promise, provided man can learn the lessons of the present which have been clearly presented to him; he must accept them and understand clearly the nature of his problem and of the crisis with its many ramifications and various implications. the seething turmoil in which the masses of the people are now living and the emergence of one or two key people in every nation have a close relationship. these key people make their voices heard and evoke attention; their ideas are followed rightly or wrongly with attention, appreciation or distrust. the slow and careful formation of the new group of world servers is indicative of the crisis. they are overseeing or ushering in the new age and are present at the birthpangs of the new civilisation

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

the true world of esotericism. it concerns his relation to that vortex of special energies which we call an ashram. it is therefore intended to teach the disciple how to absorb energy and what to contribute of energy to the whole; it does this not by indicating the modes and acceptances of transference, but by establishing a constant habit of spiritual livingness. one sentence was particularly a key to my comments "disciples need to build into their brain consciousness a stable recognition of relationship and of attitude" so much of the life of a disciple, even when he has been admitted into an ashram as an earned right, remains esoteric, below the surface and almost entirely subjective. of this the iceberg is by far the best symbol. his knowledge and capacities and his spiritual abilitie

rom this type of error. part of my task within my ashram is to train disciples to recognise the new, emerging ideas and translate them into the concepts which will condition human thinking in the cycle just ahead. the second stage of this training involves the cultivation of a correct sense of timing. this will prevent the disciple from taking precipitate or premature action; it will give him the key to the real meaning of the eternal now the synthesis of past, present and future. he will next be taught the art of precipitation, or the mode of conveying these ideas to the minds of the intellectuals in the world. through these concrete and receptive minds the presented ideas are transformed into ideals and then are brought to the attention of humanity. the place and the responsibility of th

kingdoms in nature, great cyclic expressions of life, are controlled by them, and all this is produced through the potency of their creative meditation which impresses the needed inspiration (another phrase for the breath of life itself) upon the nirmanakayas and through them upon the spiritual hierarchy. their link with all these planetary groups (and it is real and vital) can be grasped in the key statement that "all lives upon or within the aura of the planetary logos and of his manifested body, the earth, have been, are or will be in the future human being, thereby establishing and demonstrating their past, present or future identity with humanity, the fourth kingdom in nature" this kingdom is the planetary group or centre which expresses in time and space all the divine aspects somet

er imparted rules of the road*(15) will have indicated to you. i would like here, my brother, to list for you the most important of the statements made by me in the previous instruction, indicating those which embody important hints and showing you, this one time, with what care i prepare that which i seek to impart and how, therefore, i expect from you a careful study of my words. here are these key thoughts: 1. only that which you know for yourself and consciously experience is of importance. this refers especially to the following: a. your perception of the vision. b. your contact with me, your master. c. your recognition of the initiatory process- 175- discipleship in the new age- volume ii copyright 1998 lucis trust i told you, therefore, that you must have (for the goal) the demonstr

nts his feet upon the mountain top and from that point of altitude perceives the thought of god, visions the dream within the mind of god, follows god's eye from central point to outer goal and sees himself as all that is and yet within the whole" 3. the stage of precipitation. having thus identified himself through penetration and polarisation with the plan and with the will of god (which is the key to shamballa, he then proceeds as a result of this triple recognition to do his share in materialising the plan and in bringing through into outer manifestation and expression as much of that plan as he can. he thus becomes first of all an outpost of the hierarchy (which of necessity means sensitivity to the shamballa energy, and then increasingly an agent of light the light universal, or the

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

nd the necessity to work with light as a group for the dissipation of glamour. hermes and christ undertook this work of astral enlightenment and are constantly occupied with this task. their work in the new age is to be aided by the intensive activity of certain groups of which this second group is one. later, when the new civilisation is nearing appearance, these groups will all have in them two key persons or points of energy through which the forces of hermes and the will of christ will be focussed, and through which they will be enabled to work. when this takes place, the task of dissipating the world glamour will be much more rapid than it is today. in the meantime groups of disciples can "nurture and conceal" thus protecting from trouble the germ or seed of the new aquarian culture a

humanity, then the foremost people of the race will know that the astral plane has no true existence; they will then work free from its impression, and the task of freeing humanity from the thraldom of its own creation will proceed apace. in the meantime a group of disciples is being slowly built up (of which this second group is a part and in which it can play an important function, and occupy a key position, which can gradually aid in the task of dispelling the great illusion and can act also as a bridging group so that those who are freeing themselves from glamour can find their way into the vortex of influence wielded by the group, empowered thus to work. then three things can happen: 1. those who thus approach the group will find their efforts to live free from glamour greatly helped

we attempted a slight analysis of their planned undertakings. now we can do the same with the remaining groups, particularly with the fourth and fifth which have education and political work as their projects. and then we will only briefly indicate the triple intended purpose of the sixth, seventh, eighth and ninth groups. we will not take time to consider the tenth, which will be composed of the key people in the other groups, beyond stating that when its twenty-seven members (three from each group) are chosen and put in rapport with each other, there should come to all the groups such a quickening of their life that they will become one living vibrant organism. the fourth group has ahead of it a rich and most interesting course of study and an illuminating objective. its instructions (se

he major theme. soul sensitivity and reaction to the energy in any form will be the training objective of the group members. owing to the difficulty of this task, the members of this eighth group will be chosen from the personnel of the other groups, for they will have had a fair measure of training in their preliminary work. two groups will then be interlocking groups that which is formed of the key people in all the groups, and this one. the ninth group, whose project is financial service, will be one of the most practical and interesting from the standpoint of the present world situation and modern conditions. i may begin to organise this group before long, provided some of my disciples show me the subjective signs for which i look, which involves a right understanding and spiritual app

dern conditions. i may begin to organise this group before long, provided some of my disciples show me the subjective signs for which i look, which involves a right understanding and spiritual appreciation of money. by this i do not mean that any of you who do show such signs will be in this group, but you will provide the right conditions which will make its inception possible; one or two of the key people- 40- the externalisation of the hierarchy copyright 1998 lucis trust however, may form part of the financial service group if the plan works out as hoped and intended. the task to be undertaken by this group is to study the significance of money as directed and appropriated energy. this direction of force produces concretisation, and the work is then in the field of magical endeavour. a

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

ng bush or the burning tree of life of biblical symbolism. this highest of all the fires, this deeply spiritual and hitherto seldom recognised burning-ground, has its effects summed up for us in the next phrase or sentence of rule i. 3. the clear cold light shines forth and cold it is and yet the heat evoked by the group love permits the warmth of energetic moving out. in these words you have the key to group initiation. the light of the higher initiations can stream in when it is evoked by the group love. that light is clear and cold, but produces the needed "heat" which is a symbolic word used in many of the world scriptures to express living, spiritual energy. i said "spiritual energy" and not soul force, and herein lies a distinction which you will some day have to grasp. this group lo

e word which came forth to him when he was irrevocably committed to hierarchical purpose. he has heard the voice from shamballa just as he earlier heard the voice of the silence and the voice of his master. occult obedience gives place to enlightened will. he can now be trusted to walk and work alone because he is unalterably one with his group, with the hierarchy, and finally with shamballa. the key to this whole rule lies in the injunction to the initiate that he add to his application three demands, and only after they have been voiced and correctly expressed and motivated by the dynamic will, does the further injunction come that he move forward. what are these three demands, and by what right does the initiate make them? hitherto the note of his expanding consciousness has been vision

666 and found it naught; who has dropped the 6 and become the 66, and thus has found himself upon the way; later, again, he drops the 6 and becomes the perfected 6 form, the instrument and expression of spirit" the number 24 is of deep interest, expressing as it does the double 12 the greater and the lesser zodiac. just as the number 6 expresses space, so the number 24 expresses time, and is the key to the great cycle of manifestation. it is the clue to all cyclic appearance or incarnation. its two figures define the method of evolution; 2 equals the quality of love-wisdom, working under the law of attraction and drawing man from one point of attainment to another; whilst 4 indicates the technique of conflict and the achieving of harmony through that conflict; 4 is also the number of the

r to the higher. it therefore behooves the individual disciple to decide whether he is an applicant, and consequently to be controlled by the "rules in time and space" or a candidate for initiation who knows that life is one and that the form is of no material significance, except as a field of experience for the soul. we now come to the most important part of this particular rule; it conveys the key to the immediate goal for those who have attained a certain measure of understanding. the words of importance are: 3. let then the group merged in the fifth be nourished by the sixth and seventh- 84- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust in other words "then let the group which is identified with the soul find its sustenance and vitalit

of the path of the higher evolution. it is to that path what experience in the mineral kingdom of the life of god is to that same life when it reaches the fourth or human kingdom. you can see, therefore, how significant is the coming science of comparison; not yet has this science of comparative analysis been turned into a definitely recognised line of approach to truth. the law of analogy is the key which unlocks the understanding. something of the quality and the revelatory power of the intuition is known by all disciples; it constitutes at times (from its very rarity) a major "spiritual excitement" it produces effects and stimulation; it indicates future receptivity to dimly sensed truths and is allied if you could but realise it with the entire phenomena of prevision. a registration of

ALICE BAILEY THE LABOURS OF HERCULES

he sun recedes; at time the fourth the work is done, and naught is left save flame primordial. that flame absorbs, revolves, receives, and remains. when all that is has traversed the flame, then time is nvialice bailey& djwhal khul the labors of hercules- table of contents the zodiac the purpose of this study (foreword) the nature of discipleship astrological connotations the world disciple today key thoughts hercules the disciple- the myth elaboration of the myth labor i the capture of the man-eating mares the myth the meaning of the myth the sign the three initial impulses in aries the sign of the mind constellations in aries the crux of the test labor ii the capture of the cretan bull the myth the meaning of the labor four symbolic words the story of the labor the theme of illumination

this is the story of the individual christ, crucified upon the cross of matter, and incarnated in each human being, god, incarnate in matter. this is the story of our solar system, the story of our planet, the story of the human being. thus as we look at the starry heavens above, we have eternally pictured for us this great drama, which the story of hercules elucidates in detail for the aspirant. key thoughts four key thoughts can be given here which express the underlying purpose of the creative process and the objective of both the cosmic christ and of the individual aspirant. they give us the clue to the working out of the plan. taken together they embody the entire story of the relationship of spirit and matter, of life and form, and of soul and body. first "nature expresses invisible

he was the self in close relation to the not-self; he had to experiment with the law of- 10- the labours of hercules cause and effect, and this from the standpoint of the initiator of the causes in order to produce intelligent effects. through the twelve signs of the zodiac he passed, struggling to work subjectively and trying to reject the lure and the pull of the outer tangible form. the second key thought can be expressed in the words "the conception of a concealed deity lies at the heart of all religions" this is the mystic realization and the object of the search that humanity has carried on down the ages. the exponents of the world religions have embodied in their teaching one aspect of the search, accepting the fact of god as a basic premise, and with their heart's love and devotion

used upon leading humanity on to the path of discipleship, and training many of the more advanced so that they can become the knowers and initiates of the new age. thus men will pass out of the hall of learning into the hall of wisdom, from the realm of the unreal to the real, and from the outer darkness of phenomenal existence into the light that shines always in the kingdom of spirit. the third key thought gives us a clue to the method. down the ages the words have sounded forth "i am he. who awakens the silent beholder. it has become apparent to seekers in all fields that within all forms there is an urge to intelligent expression, and a certain livingness which we call consciousness, and which in the human family takes the form of a self-awareness [13] this self-awareness when truly de

e zodiac, only now working from aries to pisces via taurus (anti-clockwise, instead of working in the ordinary human retrogressive fashion, from aries to taurus via pisces (clockwise. finally, the changing focus of the life and the steady application to the twelve labors in the twelve signs enables the disciple to become the triumphant victor. then he can comprehend the significance of the fourth key thought and can exclaim in unison with the cosmic deity "listen to this great secret. although i am above birth and rebirth, or law, being the lord of all there is, for all emanateth from me, still do i will to appear in my own universe and am therefore born by my power and thought and will (the bhagavad gita, as compiled and adapted by yogi ramacharaka [14] hercules the disciple- the myth he

AN INTRO TO STUDY OF THE KABALAH

these are the points of contact between the kabalah of the jew and the so-called esotericism of the teachings of buddha and of hinduism. it may be that the catholic church, from which the protestant church seceded, was from its origin in the possession of the hebrew rabbinic secret of the intentional exoteric nature of the bible, and of a priestly mode of understanding the esoteric kabalah, as a key to the true explanations of the jewish books, which being apparently histories are really largely allegorical. if this were granted, it would explain why the catholic church has for ages discouraged the laity from the study of the old testament books, and would lead us to think that protestantism made a mistake in combining with the reformation of a vicious priesthood the encouragement of the

ANALYSIS OF THE 5 6 INITIATION

. this is, the divine name of rtk. the descent of the light from rtk to twklm formulates the flaming sword and descendeth from the above to the below. in that trapt is a reflection of rtk and that which is in rtk is reflected in trapt, the rose and cross exists in rtk as a beam of brilliance and is made manifest and pronounced in trapt. the rose and cross is a symbol of the crux ansata and is the key to the opening of the seven-sided vault of the adepti. the vault is a mystical symbol of that which is truly alive and yet buried and beyond the range and comprehension of animal man. the vault cannot be approached by the candidate unless, first, he be scourged and his physical body be likened to christ. second, he must be crucified and die with christ "for if ye will die with christ, ye shall

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

ARADIA GOSPEL OF THE WITCHES

ng the connection of dianawith witchcraft, and how many of her attributes became those ofthe madonna. the worship of diana, as he says, prevailed very extensively. so much so, thatwhen christianity superseded paganism, much of the heathen symbolism was adapted to the newrites, and the transition from the worship of diana to that of the madonna was made comparativelysimple. mr. rolfe speaks of the key, rue, and verbena as symbols of diana; of all of these i haveincantations, apparently very ancient, and identified with diana. i have often found ruein houses inflorence, and had it given to me as a special favour. it is always concealed in some dark corner,because to take any away is to take luck. the bronze frog was an emblem of diana; hence the latinproverb, he who loves a frog regards it a

ch always belong partly to posteri-ty, it is a sin of vulgarity as well as morality, and indicates what people aremore than they dream.only a cad as low as a thiefwould write in a book or turn down a leaf,since tis thievery, as well is known,t o make free with that which is not our own. page 48 thus it came to pass that t ana became thedeaor spirit of the moon.though the air be set to a different key, this is a poem of pure melody, and the same aswordsworths goody blake and harry gill. both tanaand the old dame are surprised and terrified;both pray to a power above: the cold, cold moon above her head,thus on her knees did goody pray;young harry heard what she had said,and icy cold he turned away.the dramatic centre is just the same in both. the english ballad soberly turns into an incurabl

BALANCE J

ent my late teens lurking inside. in fact there were several of his paintings and i could not believe my eyes. until then i had only been aware of his name and had been conscious of seeing the recurring and haunting image of pan, which was actually a section of the late pastel called the vampires are coming. this image was widely used in the seventies on several occult type book jackets and was a key figure in the promotion of the eclectic magazine series man, myth and magic. here were a clutch of excitingly vivid and dynamically coloured originals. my mouth went dry, my head reeled and i was shocked into a state of genuine awe. these were the real thing. i remember a dual self-portrait in which the two facing heads of spare seemed to be locked into some perpetual argument. there was an ee

BANISHING THE SLAVE GODS

st plain witnessing to you with their chosen "faith. to intiate an offensive attack- which is actually a blessing in disguise- you will imagine this inverse pentagram slightly between your eyebrows at the center of your forehead. in the same manner that said pentagram is projected out during the rite, you may project this onto the center of the forehead of the person you are cursing/blessing. the key to the efficacy of this attack lies in the ability to open ones own "third eye chakra" which provides the force behind the actual symbol. here is a brief sex magical rite to open the "third eye. obtain crowley's book of thoth: tarot take out the devil and tower cards. you can: a. masturbate while gazing upon the tower card equating its symbology with the procreative force you are generating th

BASIL VALENTINE TWELVE KEYS

you need not look for our metallic seed among the elements. it need not be sought so far back. if you can only rectify the mercury, sulphur, and salt (understand, those of the sages) until the metallic spirit and body are inseparably joined together by means of the metallic soul, you thereby firmly rivet the chain of love, and prepare the palace for the coronation. these things represent a liquid key, comparable to the celestial influence, and a dry water joined to the terrestrial substance: all which are one thing, derived from three, and two, and one. if you understand this, you have already attained our magistery. then you must join the husband and wife together that each may feed upon the other s flesh and blood, and that so they may propagate their species a thousandfold. though i wou

d from their sight. but all who had heard him went each man to his house, and meditated on his words by day and by night. twelve keys of basil valentine 23 of 95 here follow the twelve keys of basilius valentinus, the benedictine, with which we may open the doors of the knowledge of the most ancient stone and unseal the most secret fountain of health. twelve keys of basil valentine 24 of 95 first key let my friend know that no impure or spotted things are useful for our purpose. for there is nothing in their leprous nature capable of advancing the interests of our art there is much more likelihood of that which is in itself good being spoiled by that which is impure. everything that is obtained from the mines has its value, unless, indeed, it is adulterated. adulteration, however, spoils i

t off, and scions of better trees grafted upon it. the new branches thereupon become organically united to the trunk; but though nourished with its sap, they thence forward produce good and pleasant fruit. the king travels through six regions in the heavenly firmament, and in the seventh he fixes his abode. there the royal palace is adorned with golden tapestry. if you understand my meaning, this key will open the first lock, and push back the first bolt; but if you do not, no spectacles or natural eyesight will enable you to understand what follows. but lucius papirius has instructed me not to say any more about this key. twelve keys of basil valentine 28 of 95 second key in the houses of the great are found various kinds of drink, of which scarcely two are exactly like each other in odou

a fiery spirit, which, by means of its great heat, will consume the wings of the eagle, and prepare a perspiring bath of so extraordinary a degree of heat that the snow will melt upon the summit of the mountains, and become a water, with which the invigorating mineral bath may be prepared, and fortune, health, life, and strength restored to the king. twelve keys of basil valentine 32 of 95 third key by means of water fire may be extinguished, and utterly quenched. if much water be poured upon a little fire, the fire is overcome, and compelled to yield up the victory to the water. in the same way our fiery sulphur must be overcome by means of our prepared water. but, after the water has vanished, the fiery life of our sulphurous vapour must triumph, and again obtain the victory. but no suc

ated in colour. carefully preserve this splendid mantle, together with the astral salt which is joined to this sulphur, and screens it from harm. add to it a sufficient quantity of the volatility of the bird; then the cock will swallow the fox, and, having been drowned in the water, and quickened by the fire, will in its turn be swallowed by the fox. twelve keys of basil valentine 35 of 95 fourth key all flesh that is derived from the earth, must be decomposed and again reduced to earth; then the earthy salt produces a new generation by celestial resuscitation. for where there was not first earth, there can be no resurrection in our magistery. for in earth is the balm of nature, and the salt of the sages. at the end of the world, the world shall be judged by fire, and all those things that

BEHOLDERS OF NIGHT

sabbat or al-zabbat, the freedom from the trappings of flesh and the awakening of the nightside consciousness. this is the primal gnosis of sorcery itself, which is the dark well of the elixir of the adept, the one who drinks of the dual ecstasies of the sun and the moon[4. the arcanum of the luciferian path is a resounding voice of the king and queen of witchblood, being samael and lilith[5. the key to the gnosis of the fallen angels is within their very essence, being of the sun and the moon. the sorcerer may seek the sexual union of both within his or her self, allowing the pleasure of the waking and waning moon to be brought forth through the sun, which is the gateway for demons and angels in copulation. if one seeks not the sexual genii, the antinomianian path is brought forth by a so

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

ork with me on this material, fortifying my understanding of these ritual texts and clarifying many troublesome points. i owe a debt of gratitude to david germano, robert barnett, and erin burke, who organized the summer language program to lhasa, tibet in 2005, which i attended. this experience afforded me the opportunity to enhance greatly my research on the subject of tsiu marpo and visit many key sites tied to the history of this deity. i wish to thank especially lozang of k ndeling monastery and lodr gyeltsen of tengy ling monastery. i befriended these two tibetan lamas during the summer program and they were generous enough to give to me as gifts two tibetan texts that have become foundational materials in this study. their graciousness in interview has been an inspiration to this wo

eory of causation (skt. prat.tyasamutp.da. 17 plurality of body and soul plays an integral part in the understanding of the tibetan worldview and is important in the monastic context so that it may be utilized toward buddhist ends. ritual texts tibet has an extensive literary tradition. the vast array of genres and textual categories is too grand to cover briefly, but a description of some of the key textual types that will be encountered in this study is necessary.28 tantra (rgyud) is a sanskrit word that refers to a specific category of texts. these are the central texts studied and practiced within vajray.na buddhism since its conception in north india. they are considered to be composed or inspired by great bodhisattvas and in some instance..kin.s. richard payne notes that, despite the

n this context. todd gibson does draw this connection and even mentions their early appearance in the tibetan epic of gesar.63 while such a detailed analysis of this particular group is beyond the scope of this thesis, a stronger association between tsiu marpo and the seven riders should be recognized. their involvement in tsiu marpo s history and much of his ritual activity underlies many of his key texts, particularly in the primary resources utilized for this study.64 for future study, a fuller exploration of these deities would first require a translation and analysis of the root ritual text of the seven riders, also written by ngari pa.chen and available in the great treasury of precious termas; understandably, it immediately follows the warlord s tantra.65 settings it is self-evident

ones stated that the six might demons who emanated from tsiu marpo s body actually arose from the six body parts of the murdered chorwa. whether these specific incongruities can be substantiated is irrelevant; they detail the degree to which variations pervade this narrative as well as similar narratives. such details are not as important as the buddhist elements and plot direction, which are the key features necessary to explain and warrant the birth and evolution of tsiu marpo as the king of the violence demons. tsiu marpo in history tracing the narrative history of tsiu marpo lends itself to analysis far more than does tracing his textual history or the history of his cult within actual recorded time. understandably, the further back in time we go, the more uncertainties approach and im

ledge. in paintings (figure 12) and drawings (figures 13 and 14, he is often mounted on his horse and spearing someone who hangs by his lasso below his horse s hooves. this being personifies the enemy of the buddhist teachings. he is surrounded by red flames and smoke, and appears to ride over a red ocean of blood. in contrast, statues of tsiu marpo tend to be less dynamic. they maintain the same key descriptors associated with tsiu marpo, such as the red skin, piercing eyes, and gnawed lower lip, but these figures are stationary,85 though there are exceptions (figures 10 and 15. the slight variations noticeable in all descriptions of tsiu marpo exist for the same reason that there are variations in his narrative accounts; they provide nuances significant to the individual painter, sculpto

BLACK SERPENT1

e its benefits because you can witness firsthand how the group works and you can meet members one on one. you also have the opportunity to ask questions and enjoy the social atmosphere of informal group meetings. it could take you years to find the right group. in the meantime there is nothing wrong with being solitary. i believe that those who are meant to belong to groups will find a match. the key to finding the right group is to keep looking and to not be discouraged. 20 a pantheon of dark gods by- s. connolly first published as "eon pantheon van duistere goden" in religie& mystiek magazine, 1998 not surprisingly, perhaps one of the most common questions posed to people practicing traditional left hand path religions is "why would anyone choose to work with such dark gods; such evil de

BLAVATSKY H P ANTHROPOGENESIS

es of brahma. the reader will now be prepared to understand the real, the esoteric significance of what follows. moreover there is an important point to be cleared up. christian theology having arbitrarily settled and agreed that satan with his fallen angels belonged to the earliest creation, satan being the first-created, the wisest and most beautiful of god's archangels, the word was given, the key-note struck. henceforth all the pagan scriptures were made to yield the same meaning, and all were shown to be demoniacal, and it was and is claimed that truth and fact belong to, and commence only with, christianity. even the orientalists and mythologists, some of them no christians at all but "infidels" or men of science, entered unconsciously to themselves, and by the mere force of associat

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

eory. compare sir r. s. bull's article in "nature (dec. 1, 1881, and also what the american geologists say[[vol. 2, page] 65 divine will becomes eros. 10. when they (the rupas) were destroyed, mother-earth remained bare* she asked to be dried (a (a) the time for its incrustation had arrived. the waters had separated and the process was started. it was the beginning of a new life. this is what one key divulges to us. another key teaches the origin of water, its admixture with fire (liquid fire it calls it* and enters upon an alchemical description of the progeny of the two- solid matter such as minerals and earths. from the "waters of space" the progeny of the male spirit-fire and the female (gaseous) water has become the oceanic expanse on earth. varuna is dragged down from the infinite sp

zing power of heaven lay chiefly with the moon. it was the hebrew[[hebrew (jehovah, and st. paul enjoins 'let no man judge you for your observance of the seventh day, and the day of the new moon, which are a shadow of things to come; but the body (or substance) is of christ" or jehovah, that function of this power that "made the barren woman. a mother. for they are the gift of jehovah. which is a key to the objection which her husband made to the shunamite, as to her going to the man of god "for it is neither the seventh day nor the day of the new moon (2 kings, iv, 23) the living spiritual powers of the constellations had mighty wars, marked by the movements and positions of the stars and planets, and especially as the result of the conjunction of the moon, earth, and sun. bentley comment

s seven esoteric facets, will never be able to fathom certain anthropological, chronological, and even cosmic mysteries. he is one of the fires above-mentioned, and plays a part in the evolution of this kalpa from its incipient, down to its final stage. he is an actor who appears in each of the successive acts (root-races) of the present manvantaric drama, in the world allegories which strike the key-note of esotericism, and are now becoming more familiar to the reader. but shall we turn to other ancient scriptures and documents for the corroboration of the "fires "sparks" and "flames" they are plentiful, if one only seeks for them in the right places. in the "book of the concealed mystery" they are clearly enunciated, as also in the "ha idra zuta qadisha" or the lesser holy assembly. the

BLAVATSKY H P COSMOGENESIS

e] xiii contents. page. vi. the mundane egg. 359 egg-born logoi. 363 the winged globe. 365- vii. the days and nights of brahma. 368 human gods and divine men. 369 the rebirth of gods. 371 the puranic prophecy. 377- viii. the lotus as a universal symbol. 379 exoteric and esoteric. 381 the purity of early phallicism. 383 the egyptian lotus. 385- ix. deus lunus. 386 a glance at the lunar myth. 387 a key-note to the moon. 389 copies and originals. 393 the moon bi-sexual. 397- x. tree and serpent and crocodile worship. 403 degeneration of the symbol. 405 the seven-headed dragons. 407 dragon and crocodile. 409- xi. demon est deus inversus. 411 death is life. 413 the fall of the angels. 418 transformation of the legend. 421- xii. the theogony of the creative gods. 424 the point within the circle

wing strictly in this the data furnished by the said orientalists themselves, that, although the rig-veda contains only "about 10,580 verses, or 1,028 hymns" in spite of the brahmanas and the mass of glosses and commentaries, it is not understood correctly to this day. why is this so? evidently because the brahmanas "the scholastic and oldest treatises on the primitive hymns" themselves require a key, which the orientalists have failed to secure. what do the scholars say of buddhist literature? have they got it in its completeness? assuredly not. notwithstanding the 325 volumes of the kanjur and the tanjur of the northern buddhists, each volume we are told "weighing from four to five pounds" nothing, in truth, is known of lamaism. yet, the sacred canon of the southern church is said to con

ation amounts almost to a marvel (lecture on the vedas. the same will be said of the secret archaic doctrine, when proofs are given of its undeniable existence and records. but it will take centuries before much more is given from it. speaking of the keys to the zodiacal mysteries as being almost lost to the world, it was remarked by the writer in "isis unveiled" some ten years ago that "the said key must be turned seven times before the whole system is divulged. we will give it but one turn, and thereby allow the profane one glimpse into the mystery. happy he, who understands the whole" the same may be said of the whole esoteric system. one turn of the key, and no more, was given in "isis" much more is explained in these volumes. in those days the writer hardly knew the language in which

"the knowledge of the absolute spirit, like the effulgence of the sun, or like heat in fire, is naught else than the absolute essence itself" says sankaracharya. it- is "the spirit of the fire" not fire itself; therefore "the attributes of the latter, heat or flame, are not the attributes of the spirit, but of that of which that spirit is the unconscious cause" is not the above sentence the true key-note of later rosicrucian[[footnote(s* we are told by the western mathematicians and some american kabalists, that in the kabala also "the value of the jehovah name is that of the diameter of a circle" add to this the fact that jehovah is the third sephiroth, binah, a feminine word, and you have the key to the mystery. by certain kabalistic transformations this name, androgynous in the first c

o the most secret calculations, in which, in order to arrive at the true total, every figure must be 7x (7 to the power of x; x varying according to the nature of the cycle in the subjective or real world; and every figure or number relating to, or representing all the different cycles from the greatest to the smallest- in the objective or unreal world- must necessarily be multiples of seven. the key to this cannot be given, for herein lies the mystery of esoteric calculations, and for the purposes of ordinary calculation it has no sense "the number seven" says the kabala "is the great number of the divine mysteries" number ten is that of all human knowledge (pythagorean decade; 1,000 is the number ten to the third power, and therefore the number 7,000 is also symbolical. in the secret doc

BLUE EQUINOX

the struggle of the human and divine elements in the consciousness of man, giving their harmony following upon the victory of the latter. liber xvi. liber turris vel domus dei. an instruction for attainment by the direct destruction of thoughts as they arise in the mind. liber clxxv. astarte vel liber berylli. an instruction in attainment by the method of devotion, of bhakta-yoga. liber xlvi. the key of the mysteries. a translation by frater o.m. of the masterpiece of eliphas levi. this course is specially adapted to the task of this grade, the attainment of bhakta-yoga. curriculum of a.a. 37 course vii the dominus liminis will be examined in the following books: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and t

48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pr monstrator p. imperator pro coll. ext. achad cancellarius 41 liber ii the message of the master therion (all quotations in this message are from liber ccxx, the book of the law .do what thou wilt shall be the whole of the law .there is no law beyond do what thou wilt .the word of the law is qelhma. qelhma.thelema.means will. the key to this message is this word.will. the first obvious meaning of this law is confirmed by antithesis .the word of sin is restriction. again. thou hast no right but to do thy will. do that, and no other shall say nay. for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect. take this carefully; it seems to imply a theory that if every man and every woman did

drunken thereon. 51. and v.v.v.v.v. answered and said: o my lord, my dove, my excellent one, how shall this word seem unto the children of men? 52. and he answered him: not as thou canst see. it is certain that every letter of this cipher hath some value; but who shall determine the value? for it varieth ever, according to the subtlety of him that made it. 53. and he answered him: have i not the key thereof? i am clothed with the body of flesh; i am one with the eternal and omnipotent god. 54. then said adonai: thou hast the head of the hawk, and thy phallus is the phallus of asar. thou knowest the white, and thou knowest the black, and thou knowest that these are one. but why seekest thou the knowledge of their equivalence? 55. and he said: that my work may be right. the equinox 70 56. a

found in the belly of the cow, so is my lover among lovers. 8. o honey boy! bring me thy cool limbs hither! let us sit awhile in the orchard, until the sun go down! let us feast on the cool grass! bring wine, ye slaves, that the cheeks of my boy may flush red. 9. in the garden of immortal kisses, o thou brilliant one, shine forth! make thy mouth an opium-poppy, that one kiss the equinox 84 is the key to the infinite sleep and lucid, the sleep of shi-loham. 10. in my sleep i beheld the universe like a clear crystal without one speck. 11. there are purse-proud penniless ones that stand at the door of the tavern and prate of their feats of wine-bibbing. 12. there are purse-proud penniless ones that stand at the door of the tavern and revile the guests. 13. the guests dally upon couches of mot

ye beheld, by love ye feel. there is an ecstacy of pure knowledge, and another of pure love. and this love is the force that uniteth things diverse, for the contemplation in light of their oneness. know that the universe is not at rest, but in extreme motion whose sum is rest. and this understanding that stability is change, and change stability, that being is becoming, and becoming being, is the key to the golden palace of this law. lastly, by liberty is the power to direct your course according to your will. for the extent of the univese is without bounds, and ye are free to make your pleasure as ye will, seeing that the diversity of being is infinite also. for this also is the joy of the law, that no two stars are alike, and ye must understand also that this multiplicity is itself unity

BOOK T

eft to right: the symbol of scorpio (the "m" style, not the eagle as noted in text, a cup, the words "deep blue; symbols in yellow. the right arm of the ankh has from left to right "the words "red; symbols in green, a lotus wand, the symbol of leo. the basal upright of the ankh has these in the lower half only, from bottom upward: the symbol of aquarius, an upright sword in style of the solomonic key, the words "yellow; symbols in violet. there are markings and symbols outside the shape of the ankh: upper left corner "l-i-f-e" above a large "t. upper right corner "v-i-t-a" above a large "a. to left of base: large "o. to right of base: large "p. below base "b-i-o-s" just above the caption "the complete symbol of the tarot. the large letters spell "taro" in greek capitals (gr:tau-alpha- rho

BOOK OF DOOM

ernal empire. 5.11. the twenty ninth letter of the infernal alphabet is w; it is ruled by zazel, who is duke of the great infernal empire. 5.12. the thirtieth letter of the infernal alphabet is v; it is ruled by hismael, who is duke of the great infernal empire. 5.13. the worthy only know and understand the infernal alphabet of doom. 5.14. this is so because the infernal alphabet of doom is their key to power. 5.15. knowing the power of the infernal realms and their rulers will give you the means to do what you want to do. 5.16. practice the infernal alphabet of doom and you will spell doom to all hypocrisy in this world! 5.17. combine the letters of the infernal alphabet of doom and yours are the most powerful words of power there are. 5.18. this is so, because i am lucifer, emperor supre

BOOK OF PLEASURE

rest in us. if you were to dismember its limb, the mutilated part would regrow, etc. so by evoking and becoming obsessed or illuminated by these existences, we gain their magical properties, or the knowledge of their attainment. this is what already happens (everything happens at all times) though exceedingly slowly; in striving for knowledge we repel it, the mind works best on a simple diet. the key to prophecy. the law of evolution is retrogression of function governing progression of attainment, i.e, the more wonderful our attainments, the lower in the scale of life that governs them. our knowledge of flight is determined by that desire causing the activity of our bird etc. karmas. directly our desire reaches the stratum belonginging to those existences that can "fly" without wings- so

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

this, of course, goes back to what i outlined in the first lesson originating with the reliance on success in the hunt in the winter and nourishment of the crops in the summer. but there is more to it than that, even without getting into the complexities of oak and holly kings. in neither half of the year should you think of the one deity being supreme being there without his or her partner. the key word is predominant. in other words, the emphasis is on the one but not to the total exclusion of the other. it should also be remembered, of course, that each deity as with every individual bears the attributes of both male and female. sabbats start, as do all circle rituals, with the erecting the temple rite. you should follow this with a full or new moon ritual, if appropriate for the sabba

ime. lord-dweller in the sea, you hear the thunder of my hooves upon the shore and see the fleck of foam as i pass by. my strength is such that i might lift the world itself to touch the stars. yet gentle am i, ever, as the lover. i am he whom all must face at the appointed hour, yet am i not to be feared, for i am brother, lover, son. death is but the beginning of life, and i am he who turns the key" priestess salutes priest. one by one other coven-ers move around. if they wish to, they may place an offering on the altar or before it. they then embrace and/or kiss the priest and move on back to their places. as they pass the burning cauldron, they throw into it their piece of parchment listing their weakness. priest stands for a moment and meditates on his position for the coming half yea

going strong. you're totally baffled at intimate exchanges with people you wouldn't normally go near. you are amazed at dreaming of doing things that are physically impossible in your everyday life. you end up with total frustration in your attemp'ts to make any sense of the strange goings-on in your elusive dreams. yet you still feel that somewhere there must be an answer. but where? what is the key? as an element of the universal consciousness, your super-conscious awareness is totally versed in universal symbolism. since the super-conscious mind tends to speak in its own language, your dreams can be expected to contain some of this language of universal symbols. but even though it has its own language, the super-conscious mind is aware that you will respond best to those symbols with wh

ing room place of sustenance; refortification. kitchen a place to prepare the sustenance. living room place of socializing. ice: coldness of character; frigidity; rigidity. illness: boredom, delay. individual self: the "real" you; the inner you; the all-wise, all-powerful spiritual self. jail: confinement; frustration; inability to act. journey: see transportation. judge or jury: your conscience. key: the answer to a problem. kiss: satisfaction; completion. ladder: ability to climb (note the length of the ladder. left (as in side or direction: the subconscious side; sometimes the wrong side or direction; the logical side; the scientific side. light: hope. lines: broken lines represent the feminine aspect. solid lines, the masculine aspect. lizard: transcendence. lock: frustration; security

ine the dream to see if it fits any of the events of the preceding day. this will explain a few of your dreams. if this test fails, then you must determine whether the dream is literal or symbolic. a literal dream is one in which the main dream character or image is a real person or thing in your life, or on your mind, at the time. if the literal interpretation makes sense, you may have found the key. when the literal interpretation fails to make sense, the dream is obviously symbolic. 88 i buckland's complete book of witchcraft a symbolic dream is one in which the dream character and images cannot be taken literally, as a real person or thing. then the image is that of an aspect of you, the dreamer. then the ancient wisdom of the universal symbols should be applied. as you first begin to

CASE PAUL F THE BOOK OF TOKENS

f all that is" this is a reference to the attribution of ruach to the letter aleph. the hebrew ruach is analogous to sanskrit prana, greek pneuma, and latin spiritus. every one of these words means breath, and every one means life. the meditation says emphatically that this life-breath animates even those forms which are commonly regarded as being lifeless. 5 the phrase "my works unfinished" is a key to the whole philosophy of good and evil running through these meditations. in the thought of the author, we live in a dynamic, growing organism, which we call "the universe. the purpose for which that organism has been projected into relative manifestation is not yet fully achieved. it is not a finished mechanism, a thing made, once and for all. rather it is a living being, whose life include

on, it is secondary in the order of thought to the limitless light. therefore kether is here compared to a house for that light, and as house is the name of the second letter, which also has the value of 2, the qabalistic ideas just explained are truly represented by that letter and its number. 5 and 6 these two paragraphs of the meditation should be compared with the symbolism of the first tarot key. the magician is obviously the on-looker, and he corresponds to the "superior nature. the four subtle principles mentioned in the sixth section are also shown in the symbolism of this key, as the implements on the table. the wand is the element of fire. the cup stands for the element of water. the sword is a symbol of air. the coin or pentacle represents the element of earth. note well that th

w is attributed to gimel, and above to beth. philosophically they refer to the superior and inferior natures of the one life, as described in the meditations. the doctrine here is so closely allied to that of the bhagavad-gita as to suggest that our author may have met one of the wandering hindu philosophers [36] c o m m e n t on g i m e l 4 compare the words of this paragraph with the symbols of key 2, the high priestess. the phrase" whose purity naught can defile, means that no matter how many the forms developed from it, the virgin substance is itself unchanged. like water, which holds matter in suspension or solution, this substance remains ever itself. here is one key to the alchemical mystery of the first matter. here, too, one may find a clue to the inner significance of the virgin

the material world, or world of action and things [48] the meditation on heh* 1 in whatsoever object thou perceivest, know me as the essence, as the idea, and as the interior nature. because of this the wise come easily to me by many paths, yet in truth these different roads are but a single way. if thou canst penetrate into the nature of the simplest thing, there thou shalt find me. this is the key to the mystery of the sacred letters. fix thy mind on the object set before thee by any letter, and hold thy thought to meditate thereon. then shall the inner nature of that object be made known to thee, and by this means shalt thou draw nigh to some aspect of my being. 2 consider then the secret meaning of the letter heh. for even as i am the essence, and idea, and interior nature of every ox

nd not eleven. comprehend this great wisdom, understand this knowledge, inquire into it and ponder on it, render it evident and lead the creator back to his throne again" kalisch's translation, 1: 3 [125] the book of t o k e n s 6 this refers to the fact that the 23rd path begins in the: radical intelligence of geburah("roots of being, and completes itself in hod, splendor. the last sentence is a key to the practice of meditation. it may be compared with the yoga teaching as to the various means for establishing a state of quiet in what is described as "the lake of chitta, the mind-stuff. hindu teachers hold that when the chitta is perfectly calm, it mirrors the light of the spiritual sun. this is just what is declared in our text. compare it carefully with the sym. holism of the 12th taro

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

inds of magick, in practice all spells and more formal magical rituals tend to follow four stages, though informal spells may combine one or more steps. the focus this defines the purpose of the ritual or spell and is generally represented either by a symbol or a declaration of intent. these could take the form of a candle etched with the name or zodiacal glyph of a desired lover, a little silver key charm or an actual key in a spell to find a new home, a picture of an ideal holiday location, and so on. in a sense, this part of the spell begins before the actual rite and involves verbalising the purpose. as you define it in a few words or a symbol, you may realise that what you are really seeking lies beyond the immediate external purpose. spending time at this stage is quite vital as it i

s cast, the symbol can be handed round while the person leading the ritual speaks the intention. alternatively, each person can add his or her special interpretation while holding the symbol and so the declaration is worked as part of the ritual. as others are holding the symbol, visualise it within your own hands; this provides the transition to the next stage of the ritual. concentration is the key to this first stage. the action this is the stage where you use actions to endow the symbol with magical energies. this is part of the continuous process of translating your magical thoughts and words from the first stage, the inner plan, to manifestation as the impetus for success or fulfilment in the everyday world. these energies amplify your own. for example, passing incense, representing

slow spiral dance around the circle. you could try drumming or tying knots either on individual cords or in a group, creating a pattern with the longer cords of fellow witches, perhaps looped around a tree. the action of the magick is limited only by the environment and your imagination. you may find that improvisation enters quite spontaneously as the energies unfold and spiral. movement is the key to this stage. raising the power this is the most powerful part of the magick, as the magical energies are amplified and the power of the ritual carries you along joyously. ecstasy forms a major part of shamanic ceremony and the old mystery religions; it is akin to the exhilaration you experience riding on a carousel or running barefoot along a sandy shore with the wind lifting your hair. you

gy. at the point when the climax is reached, comes the release of power. note that for some people the cone concept interferes with their own natural magical abilities- some of the most skilled witches and healers see circles of light, shimmering golden beams or rainbows with their psychic eye. some see nothing at all, but instead feel power pushing their feet almost off the ground. growth is the key to this stage. release of power when you release the power in the final stage, you may see the cone exploding and cascading as coloured stars or light beams, which surge away into the cosmos and break into brilliant rainbow colours. if you wish, you can direct the energy after the final release of power by pointing with your hands, or a wand or knife, so that the energies cascade horizontally

ou can direct the energy after the final release of power by pointing with your hands, or a wand or knife, so that the energies cascade horizontally and downwards, for example into herbs on the altar that you are empowering to make into herb sachets. or you can direct the cascading energies in a specific direction, perhaps towards a person who is ill or in need of magical strength. release is the key at this stage. seite 21 wicca01.txt this release may take the form of a final shout, a leap, or words. as you extinguish your candle of need, you may shout: it is free, the power is mine! or, at the point of release, you may throw your extended hands wide in an arc above your head. if the ceremony is formal and you are using an athame, you can at this moment bring it in front of you to mark th

CHAOS MAGICK AND LUCIFERISM

luciferian may remain earth bound for some time. it is speculated that eventually something as this may grow boring and it would be time for the spirit to remain and move further into the astral. the tools of chaos magick are specifically anything which one would utilize to achieve her or his goal, the results being designed to correspond with the means. union through opposites essentially is the key, proving the direct descendent of aleister crowley highly commendable thelema system, or 93 curreysgreater opportunities. those who depart will leave behind a community they have been a part of for generations. they will also leave behind the elderly matriarch of their clan, nana peazant. nana beckons her children to join in a communion ceremony, for she wants to give them "a part of herself"

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

d toward human interaction with efficacious powers, other expressions of the supernatural informed black american popular culture, with the blues and literature as two important artistic products that manifested the influences of conjure in the twentieth century. black magic does not purport to be a definitive history of african american magic or religion; rather, it is a selective examination of key themes in african american religious history. it is my contribution to a conversation among students of black religion that provides a more nuanced view of "religion" and "magic" by tracing the elements of these two parallel and sometimes indistinguishable ideas. ultimately, the effacing of these categories may lead to a richer understanding of the myriad black magic page 8 of 144 http//conten

the wheat: interviews with virginia ex-slaves (charlottesville: university press of virginia, 1976, p. 246. 30. jacob stroyer, my life in the south (salem: salem observer book and job print, 1879, pp. 57.58; handy "negro superstitions" p. 738. describing a similar ritual, a former slave from tennessee, byrl anderson, told how his white master would "tell many a fortune c by hanging the bible on a key and saying certain words" anderson recalled "when the bible would come to me, it would just spin. that meant that i was [a] lucky and righteous man (perdue et al, weevils in the wheat, p. 11. see also rawick, american slave, texas narratives vol. 4, no. 2, p. 5. 31. perdue et al, weevils in the wheat, p. 278; roland steiner "braziel robinson possessed of two spirits" journal of american folklo

CHRONOLOGIA RORISPERGIUS

n tesoro a treatise on the philosophers' stone. 1257 franciscan friar bonadventura d'iseo's 'liber compostella' provides some alchemical recipes 1257-67, writes the soul's journey into god while meditating on francis's vision of the six-winged seraph; he also writes an authoritative life of saint francis to replace earlier versions. bonaventure believed that st. francis's order would inherit the 'key of david' given to the angel of philadelphia. 1258- hulagu khan destroys baghdad; mongols destroy mesopotamia, the mother of civilization. fl 1259-1285 guilhem de cervera troubadour. 1259 peter de abano [pietro d'abano, italian physician and philosopher born. professor of medicine in padua. heptameron. knew marco polo. translates abraham ibn ezra on decanates. 1260- 1294 kublai khan c.1260 "th

the ladder of being through the elemental to the triune structure of the divine. c. 1285 hugh de digne dies. franciscan joachite hermit of hyeres. c.1285 ya aqob ben elia of venice translated into hebrew the major introduction to the beliefs of astrological science written by abu ma shar. 1286 abulafia, abraham hayei ha olam ha-ba (italy. guiard of cressonart in paris expounding to beguins on the key of david 1285 "or haskel" abulafia's principal work an influence upon villanova. 1288 the mongols invade india. alexander von roes notitia seculi derived from pseudo-joachim of fiore's de semine scripturarum anticipates the antichrist as a 3rd frederich and looks for charlemagne's return. 1288-1339 john dastin 1289 abulafia, abraham commentary on the sepher yetzirah (camino, italy) franciscan

the shi'ur qoma identifies jacob's ladder with the height of the body or totality of created beings. 1300 fra dolcino anticipates the angel of philadelphia's appearance as "holy pope. arnald of villanova writes a number of important treatises on alchemy quaestiones tam esseentiales quam accidentales, epistola supe alchemia ad regem neapolitanum, de secretis naturae, exempla de arte philosophorum; key of solomon. d.1300 'aziz al-din nasafi. kitab al-insan al-kamil. 1300 sister manfreda, a member of the visconti family and follower of a religious sect, founded by guglielma of bohemia and inspired by the profecies of a 13th century italian monk, gioacchino da fiore had been elected "pope" by her sect was sentenced and burned. 1300-1325 w.v. white book of rhydderch (mabinogion. ma'arekhet ha-e

lidis christiani lib.ii. 1543-1606 simon studion worked as a lutheran pastor at marbach outside stuttgart. he attained a reputation as an academic poet, once having written a poem for the funeral of jacob brenz, the lutheran theologian, in 1570. studion collected precious stones and monuments, displayed in stuttgart library. wrote the 2000 p. naometria(measure of the temple) joachite chiliasm and key of david. 1543-1620 chaim vital 1544-1616 helisaeus roeslin 1544-1607 john pistorius, qabalist 1544 postel in rome- he published his work de orbis terrae concordia (concerning the harmony of the earth) advocated universal religious peace, to be achieved by convincing jews, moslems, and pagans of the truth of christianity. 1545-1608 joseph duchesne (quercetanus) 1546 "absconditorum a constituti

-1616 helisaeus roeslin 1544-1607 john pistorius, qabalist 1544 postel in rome- he published his work de orbis terrae concordia (concerning the harmony of the earth) advocated universal religious peace, to be achieved by convincing jews, moslems, and pagans of the truth of christianity. 1545-1608 joseph duchesne (quercetanus) 1546 "absconditorum a constitutione mundi clavis" gillaume postel. the "key of hidden things" is david's key. 1548 postel translates the zohar. 1548-1600 giordano bruno 1549-1550 postel journeys to the orient(he claimed to have walked all the way to china) 1550 rosarium philosophorum published. de subtilitate- girolamo cardano, an encyclopedic work of natural philosophy. joannes pantheus-voarchadumia('gold twice refined' derived from a chaldean word for "gold" and a h

COLLIER IRENE CHINESE MYTHOLOGY

to discipline his unruly sons. q: why did the suns laugh at the grand archer yi? a: they considered him a lowly court servant, whereas they were children of the gods. q: why was the last sun spared? a: the peasants needed one sun remaining to give them light and warmth. 70 expert commentary the archer yi was an important character in ancient mythology. classical texts mention him frequently as a key figure. pictures of him appear on many tomb sculptures, shooting at the ten suns. the shang dynasty believed in ten suns. professor sarah allen of dartmouth college presents one explanation: when the zhou [a dynasty that ruled from 1027 221 b.c, who believed in one sun, conquered the shang, the myth lost its earlier meaning. people continued to believe in ten suns which rose in sequence from t

COSIMANO CHARLES ELEMENTARY PSIONICS

i who cuts off foreskins. all you need is a weight, any weight will do, and a convenient length of string. for my personal taste, i like pendulums that end in a point. that way i know what they are pointing at when they are used with a chart like the ones later in this chapter. totally round pendulums tend to be rather confusing in such uses. other than that, you can use anything you like. an old key will work perfectly. it is heavy enough to cause a firm swing and being flat can be carried in the pocket without making a bulge that causes your girlfriend's parents to look at you with suspicion. another favorite of mine, which is nice at my age when girlfriend's parents are never encountered anymore because i m married is a child's wooden top. yes, they still make them and you can often fin

e story, but at that time i had the machine to create a psionic instrument on the lines of the luthor device. christmas of 1962 and i received a radio receiver/transmitter that had a working range to about the back yard with the antenna length provided. looking back at that device, it would have been a simple matter to make basic head electrode and wire it into the transmitter part where the code key or microphone came in. of course, tuning would have been a little catch as catch can, but it would have worked! arrrrrrgh! drat! curses! foiled again! what makes it worse, is that the chasis of that unit is now a radionic unit that has served me for many years. it gets better! i was always a fan of braniac and so whenever there was a superman comic with him in it, i bought it. and in superman

DANCE OF THE WITCHES

se both as you feel the need. you will discover that these two bits of advice greatly increase any rite's power and affect: the rewarding feeling of any rite is increased when the rite participants are resting in the secure awareness of the interconnectivity of all things, and celebrating every word and motion of a holy rite with the ultimate pure, focused awareness and deliberate steadiness* the key to the witch's dance is right there. not only do you have to have faith that your position in fate echoes your actions, intentions, and words into every other portion of fate, you must also take this steady. every single movement and motion in the witch's dance is to be done with full awareness. that means that from the start, you empty your mind of any desire to enter into a trance state, and

DARK GODS

d that can be disciplined to be in one place at once- that is, the here and now- and if you don't command full awareness. the best part about this rite is that it can be done with only the four needed tools, and the rest, such as the circle and the altar, can all be visualized, if needs be. a simple dance for a powerful transinoctulius: deity of night. useful in works of enchantment. earth based. key for chant: g minor. perfume petriochor. nythra: energy vortex in abyss nameless in itself but represented by vibration of word. works of terror and sinister destruction. shugara: one of the most hideous intrusions possible on the causal level and very dangerous. g major key for invoking chant. manifestations often are accompanied by a smell similar to rotting flesh. aosoth: dark female force

ibration of word. works of terror and sinister destruction. shugara: one of the most hideous intrusions possible on the causal level and very dangerous. g major key for invoking chant. manifestations often are accompanied by a smell similar to rotting flesh. aosoth: dark female force. works of passion and death. the name should be vibrated. azanigin: mother of all demons who lie waiting in earth. key of b minor. very useful to invoke in works of personal destruction. shaitan: long held to be an earth bound representative for the dark gods. perfume/incense sulphur. name to be vibrated. stone opal. nekalah: collective name for race of dark gods. name to be vibrated in manner similar to atazoth. ga wath am: vibration of this releases powerful energies. a key (when used with a crystal tetrahed

tradition the words means `the power within me is great' a reference to the pathways within which lead to the dark gods. binan ath: as above. said to mean `behold the fire' lidagon: symbolic representation of the union of the two sexual opposites (darkat and dagon) in their darker aspects. abatu: an earth bound form of destructive/negative energy. associated with rites of sacrifice. f sharp major key for chant. karu samsu: word of power along the 12th path to be chanted in the key of a flat major. according to tradition it means `i invoke the sun' nemicu: bringer of wisdom. to be vibrated. mactoron: word of power of 14th. path chanted in key of a minor. legend recalls it as representing the name for one of the planetary homes of the dark gods, later famed as an early star gate. atazoth: th

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

in which we live becomes a production line of negative energy. for the prison warders, lunch is served! it is interesting that today's stories about negative extraterrestrials presently at large on earth speak of them living off negative human emotions and seeking to stimulate events and circumstances in which more extreme negative energy will be created. i believe this to be correct and it is a key reason why this extraterrestrial consciousness, the prison warders, has worked through human minds to stimulate the horrors of history and today. these events are not the result of an 'evil' human nature. they are manufactured by manipulating human nature and its sense of reality. it is highly likely, too, that the animal and human sacrifices to the 'gods (which abound throughout history and i

eality. the prison warder consciousness knows all about this process. our physical reality is the creation of the thoughts we hold onto, past and present. these create a pattern within us which is then cast around us in the form of a magnetic cape/aura. this attracts to us a physical reality in terms of people, places, and events which exactly reflects our inner pattern, how we see ourselves. the key to this reality is thought. if you can manipulate someone's thoughts and view of themselves, you are creating that person's reality and, as a result, their physical experience. more than that, people will generally pass onto their children large chunks of their own views and beliefs, thus manipulating- often with the best of intentions- how the children view themselves and their potential. thi

ctly. this knowledge has been kept from the mass of the people for reasons of manipulation and control. hence, the knowledge has indeed become 'private [and] confidential. there is an unfolding global awakening, however, which will make these understandings available to all who wish to hear, and the conspiracy to keep humanity in the spiritual dark will crumble and fall. it is already doing so. a key part of this process is to reveal the nature of the deception and why it is being perpetrated. the vehicle for keeping this knowledge from the public arena has been the system of initiations used by the ancient mystery schools and the now immense secret society network all over the world, which i call the brotherhood. each higher level of initiate is given more knowledge than those below. this

ian church into protestants and catholics. this created division and conflict and weakened the power of the pope. but when the persecuted peoples arrived in america, they often proceeded to persecute the native population and the immigrants of other religious beliefs in the same merciless way that they themselves had been treated. the land they occupied, now called the united states, was and is a key weapon in the brotherhood's long term plan for world domination. the masonic societies went through a massive change and expansion after the english civil war and especially in the early 1700s. up to that point, only people who worked by profession as masons or building craftsmen could be members. now it became open to all and freemasonary or speculative masonry was born. it is likely that fra

sis was engineered, not least through war between britain and the french. as part of their desperation for income, the british government imposed the birth of the brotherhood 33 higher taxation and duties on the american colonies. it was an operation created and coordinated by the global elite which has been repeated over and over again. the network in britain, as in every other country, includes key bankers, many politicians, and, more importantly, their political advisers. they secretly engineered events which caused an economic crisis in britain. they then advised the british government that the only way out of trouble was to levy higher taxation on the american colonies. at the same time, the american arm of the brotherhood was being directed to whip up hostility against this action an

DAVID ICKE CHILDREN OF THE MATRIX

e people, either bring this hidden dictatorship to an end or face a future, very shortly, in a global fascist state. that's the summary of what has happened and is happening. now consider the detailed evidence. chapter 1 to the prison born there are none so enslaved as those who falsely believe they are free. goethe hen a few people wish to control and direct a mass of humanity, there are certain key structures that have to be in place. these are the same whether you are seeking to manipulate an individual, family, tribe, town, country, continent, or planet. first you have to set the "norms, what is considered right and wrong, possible or impossible, sane or insane, good and bad. most of the people will follow those norms without question because of the baa-baa mentality, which has prevail

the fear is for what their mother or father will think, or their friends and workmates- the very people who are conditioned by the system to stay in the pen. the sheep are keeping the other sheep in line and making life unpleasant for anyone who tries to escape. it is so easy for a small group of interbreeding family bloodlines to control the lives- in other words the minds- of billions, once the key institutions of "information" are in place, as they have been for thousands of years in their various forms. there are not enough of these manipulators and their stooges to control the population physically and so they have had to create a structure in which humans control themselves through mental and emotional imposition. once you have the herd mentality policing itself, there is a third pha

other two. when he walked out of freemasonry, the opposite happened. he found his bosses far less supportive to say the least. this is just one small example of how the illuminati and their secret society web ensure that their guys are in the positions that matter. it is actually astonishing how few people you need to control to dictate your agenda through the whole system if they are (a) in the key positions of decision-making and (b) they have the power to appoint those in the important positions below them. an example: you control the chief of police who decides the policy and he can appoint the heads of the various departments in his force. he introduces illuminati policy and chooses his major subordinates from the secret society initiates. they, in turn, can appoint the people within

entralisation of power. the united nations, like its predecessor, the league of nations, was an illuminati creation to act as a trojan horse or stalking horse for world government. the media play their part to perfection in these "p-r-s" scenarios. at ownership level, people like conrad black at the hollinger group know what is going on and use their newspapers to pursue the uluminati agenda. the key editors they appoint might know something of it and also certain columnists. but most of the journalists will have no idea. the editor is always there to block anything they write that is against the interests of the uluminati and if they insist on pursuing an unwelcome story they find themselves looking for another job. and, anyway, most of what journalists write comes from official (uluminat

s it rather more probable that these institutions of human enslavement were purposely created by these very same illuminati to advance their agenda? but religion is not the conspiracy, and nor are economics, 10 children of the matrix politics, and all the rest. they are part of a vast web of interconnected manipulation designed to persuade the masses to put themselves in prison and throw away the key. the illuminati work through every belief system- religious, political, economic, racial, and cultural- and through every side in the major "debates. the reason is simple: if you want to know the outcome of a game before the game has even started, you need to control all sides. the manager of a football team cannot dictate the result if he only controls one side. if, however, he is managing bo

DAVID ICKE THE BIGGEST SECRET

, have expanded their power across the globe. a crucial aspect of this hasbeen to create a network of mystery schools and secret societies to covertly introducetheir agenda while, at the same time, creating institutions like religions to mentally andemotionally imprison the masses and set them at war with each other. the hierarchy ofthis tribe of bloodlines is not exclusively male and some of its key positions are held bywomen. but in terms of numbers it is overwhelmingly male and i will therefore refer tothis group as the brotherhood. even more accurately, given the importance of ancientbabylon to this story, i will also call it the babylonian brotherhood. the plan they termtheir creat work of ages, i will call the brotherhood agenda. the present magnitudeof brotherhood control did not ha

is tremendous internal strife, conflict and competition. one researcher describedthem as a gang of bank robbers who all agree on the job, but then argue over how thespoils will be divided. that is an excellent description and through history differentfactions have gone to war with each other for dominance. in the end, however, they areunited in their desire to see the plan implemented and at the key moments theyoverwhelmingly join forces to advance the agenda when it comes under challenge.you will probably have to go back hundreds of thousands of years to find thestarting point of this story of human manipulation and of the family lines whichorchestrate the great work. the more i have researched this over the years, the moreobvious it has become to me that the origin of the bloodlines and

other names, wascertainly the brains behind the egyptian civilisation, at least from the period around3,000 bc, and the giza plateau, where the great pyramid was built, was formerlyknown as el-kahira, a name which derived from the arabic noun, el-kahir, their namefor. mars.33 ancient texts reveal that the measurement of time was much related tomars, and march 15th, the ides of march (mars, was a key date in their mars-relatedcalendar, as was october 26th. the first marked the start of spring and the second wasthe end of the year in the celtic calendar.34 the holy grail stories of king arthurconnect with this theme, also. camelot apparently jneans martian city or city ofmars.35i think there is truth in all the views summarised in this chapter of the cataclysmicupheavals the earth has suffe

you will see later in the detailed text, i had reached exactly thesame conclusions. rhodes says that after the reptilians invade a planet from space andfrom their underground bases, the surface population quickly surrender to superiorweaponry. then the reptilians strip the planet of its resources like water, minerals anddna information. the infiltration of human society via secret societies is a key methodof reptilian control, as i shall detail. the american writer and researcher, williambramley, concluded in his book, gods of eden, that the anunnaki created a secret societycalled the brotherhood of the snake and this has been used to manipulate humanity in theway described in the chapters that follow.19 this brotherhood of the snake is the corecentre of todays global secret society netwo

, and that of others, has revealed hillary clinton tobe much higher in the hierarchy than bill, who, while of a crossbreed bloodline, is apawn in the game, to be used and discarded as necessary. it is not always that the mostpowerful people are placed in what appears to be the most powerful jobs. often they arenot. they are the string-pullers of those who appear to have the power.there is another key difference between the full-bloods and the crossbreeds.everything is created by sound. when you think or feel, you emit a wave of energywhich changes the energy around you to resonate at that same vibratory level. thatwave is actually a sound, broadcasting beyond the range of human hearing. formcannot exist without sound. as you can see in a fantastic series of videos calledcymatics,34 it is s

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

ves satan, then such truth would become "deadly" to you. therefore "fictions are necessary" so visible masons would not be so devastated that they would leave freemasonry and expose its inner secrets. there is one short paragraph that properly and concisely defines the heart and soul of the invisible fraternity of freemasonry. let us return to manly p. hall for this quote "when a mason learns the key to the warrior on the block is the proper application of the dynamo of living power, he has learned the mystery of his craft. the seething energies of lucifer are in his hands and before he may step onward and upward, he must prove his ability to properly apply energy [the lost keys to freemasonry, manly p. hall, published by the macoy publishing and masonic supply company, inc, richmond, virg

please him, and in return lucifuge promises to bestow upon me the treasures of the earth and fulfil my every desire for the length of my natural life. if i fail to bring him each year the offering specified above, then my own soul shall be forfeit to him. signed. invocant signs pact with his own blood" page civ 'the lost keys of freemasonry' by manly palmer hall 33 "when the mason learns that the key to the warrior on the block is the proper application of the dynamo of living power, he has learned the mystery of his craft. the seething energies of lucifer are in his hands and before he may step onward and upward, he must prove his ability to properly apply this energy" page 48 'the secret doctrine' by helena petrovna blavatsky "lucifer represents..life..thought..progress..civilization. li

l since ancient egypt. the phoenix was adopted by the founding fathers (freemasons) for use on the reverse of the first official seal of the united states after a design proposed by charles thompson, secretary of the continental congress. to the right of george washington's portrait on the front of the american dollar bill you will see the seal of the department of the treasury. it comprises of a key, the scales of justice and a square which is a very important symbol in freemasonry. if you look at the square you will see 13 holes in it. there are also 39 green dots which surround the square, key and scale. remember 39? thirty nine divided by two is 19.5. the number 19.5 can be seen within the design of cydonia, mars, avebury, england and washington d.c. there is a small owl just to the le

DAVIDSON DAN SHAPE POWER

nity) in the teachings of the order of the eastern templars or o.tur147 preface by jerry w. decker www.keelynet.com po box 111786 carrollton, tx 75011 there are fields of study which are relatively unknown to the general public. though 'pyramid power' is well known, few have pursued it to other geometric forms and the phenomena which can be produced by understanding what is happening. some of the key early researchers into shape power and the more specific pyramid power include pavlita, belizal, turenne, drbal and flanagan. practical aether engineering is accomplished in nature by the use of various geometric forms and patterns as witnessed in the fibonacci series, fractals, tiles, cones and tetrahedral shapes. entomologist phil callahan has shown how insects and some plants use geometric

science fields, as opposed to those who prefer to promote phenomena as unknowable mysteries or unproven claims. it takes not only a great amount of dedication and perseverance, but also a considerable investment of personal time and money to make a difference. i have found that dan puts his money and time where his mouth is and actually does the experiments to refute or validate claims. one other key gift that i have found dan to possess is his openness to use other than mechanistic approaches in the study of alternative science. for instance, in some cases, metaphysics is just as valid a tool as is the use of hardware and it is a rare gift indeed to be able and willing to fill in those missing gaps by using information derived from such sources. as far as i'm concerned, it is irrelevant a

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

DEMONIC BIBLE

ther rule in hell than serve in heaven. this combined with the philosophy of nietzche, who says plainly, god is dead, made the philosophy of the church of satan attractive to the rebel and the outcast. the second beast in 1975, michael aquino, a magister templi in the church of satan, along with several other members, resigned from the church of satan and established the temple of set. one of the key issues in the schism was the alleged sale of titles within the church of satan. members of the church of satan who felt they had earned recognition for their knowledge of the black arts and their commitment to the organization were greatly distressed to see titles being awarded to people who did nothing more than give funds to the church. the argument for the awarding of the titles was that ma

the past three years studying the baha i writings and the religious texts of other major world religions. his experience in proclaiming deitus as the word of the new aeon had convinced him that the prophets of the world s great religions (hinduism, judaism, zoroastrianism, buddhism, etc) were influenced by the same dark god that dictated the book of the law and the book of coming forth by night. key to this belief in a commonality between satanism (and other religions of the lefthand- path) and the baha i faith (and other religions of the right-hand-path) are the words of anton lavey in the satanic bible who writes that in an age of ice god is above and in an age of fire god is below. magus susej points out that the revelation is the same it is the individual approach which differs. follo

the fact that magic based on the worship of pagan gods has the same efficiency as magic based on the hebrew cabala and christian gnosticism, shows that it is the techniques used (and their effect upon the practitioner's mind) which accounts for magical powers and not the particular deities or spirits called upon. many spirits are accredited with giving knowledge of "arts and sciences. the "lesser key of solomon, a book of goetic sorcery, lists 72 demons which solomon allegedly bound inside a brazen vessel. this cabalistic tale has its origin in the babylonian legend of the 72 lords of the djinn. the word demon comes from the greek "daemon, an influencing spirit of intelligence. djinn (or genie) is also the root of the word "genius" although the word "genius" is often used by the mundane, h

ection of corpses as well as magical seals, charms, and spells have been omitted from this book in order to avoid such things being used foolishly by those who have no interest in magic beyond the acquisition of wealth and the satisfaction of vain ambitions. if you desire it the spirits will reveal to you all manner of sorceries whereby you may attain that which you desire. this book provides the key to crossing the gates of hell and becoming one with the forces of darkness. rather than give you spells, charms, and seals for material benefit, this book provides you with the means to acquire these things yourself. initial to performing these rituals, you must take a "bath of purification, a bath in salt water. the reason for this is that salt is a universal purgant. taking a bath in salt wa

ceding sections, you may realize that the rituals of the demonic bible contain several fallacies. i have said that the devil is female, not male. how then can a man become the devil incarnate if the devil is female? i have also said that the names satan, lucifer, belial, etc. are titles for the dark goddess. how can the magician cross the gate of satan or the gate of lucifer? i have said that the key to understanding deitus is the realization that man is a god and yet the first ritual of the demonic bible is a renunciation of all gods. there are many apparent fallacies in the demonic bible. i came to realize the fallacies after many years of performing the rituals. i have left the rituals as they are, however, for the benefit of the novice practitioner. just as a child learns to call a cre

DIABOLUS

re to culture, there is a specific correlation of the essence of azazel, being fire. while melek ta us is the chief angel over all he is considered to be created of a higher intellect than the other angels. that by the essence of flame, of which motion is always present, the peacock angel does not remain the same. it is by this principle that he changes through us as we become something else. the key to this is the imagination itself. peter lamborn wilson made reference to a text by aziz ad-din nasafi26 which referred to satan or iblis as the imagination. it is because of the imagination that he refused to be prostrate before mankind, as fire was superior to clay. while it is first considered a sin of pride, satan acknowledged his true nature as flame and could not bring himself to bow bef

presently at hand to such as trust in me and call upon me in time of need, neither is there any place void of me where i am not present. kitab el-jelwa therein is perhaps one of the most significant representations of shaitan in the form of the inner guide, holy guardian angel or daemon/genius which is attainable through magick. that the imagination holds keys to self-creation so does it hold the key to conversation of the holy guardian angel, the luciferian spirit which guides and which is considered our true self. it can be called a true self or higher self as this is the daemonic aspect of the mind, the gift of the black light as iblis gave humanity is inherent in our higher self, thus the imagination is a helper and beneficial ability that humanity must choose to master. all actions an

all call to each other; there too lilith shall repose and find a place to rest. there shall the owl nest and lay and hatch and brood in its shadow. isaiah 34:14 the nature of samael and lilith is to seek copulation, separate and return again. they are guided by leviathan, called also the blinddragon who by his essence, cause their sexual union. in luciferian witchcraft circles leviathan holds the key to controlled sexual magick and the possibilities therein. leviathan essentially is the encircler, the possibilities of the self as well as knowledge of the self. here we see a connection between lilith and leviathan, that in many ways they are nearly the same- you already know that evil samael and wicked lilith are like a sexual pair who, by means of an intermediary, receive an evil and wicke

great defiled serpent in the sea in the literal sense. the same holds true above in a hidden way. the heavenly serpent is a blind prince, the image of an intermediary between samael and lilith. treatise on the left emanation by r. isaac b. jacob ha- kohen 28 aleister crowley in his work de arte magica describes in certain terms the use of sexual magick within the image of lilith, that she is the key to creations of night born servitors or demons. such workings crowley considered highly dangerous- among the jews are certain instructed initiates of their qabalah who hold, as we understand, the view that in the zraa or semen itself lies a creative force inherent which cannot be baulked. thus they say that before eve was made, the dreams of adam produced lilith, a demon, and that from his int

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

r planes, and can tell you things about your past and future, giving the appearance of being the ghost of a loved one. these entities feed off of the energy given to them by persons who believe that they are communicating with the spirits of deceased family members and friends. goetia: howling. a popular grimoire (q.v) with instructions for evoking (q.v) nonphysical entities. a part of the lesser key of solomon. often mistakenly thought of as that entire book. high magick (q.v) that is involved with so-called demons (q.v. gnomes: the elemtaries (q.v/ elementals (q.v) of earth (q.v. the good spirits (q.v) that live in the depths of the earth. traditionally, they are said to guard buried treasure. gnosis: greek for "knowledge" a total gestalt comprehension of the universe and the relationshi

f the group until schisms developed circa 1900 and the group divided into numerous factions. most noted for writing the initiatory rituals of the hermetic order of the golden dawn (q.v) from a cipher manuscript. he was responsible for the interpretation and eventual publication of many classic grimoires (q.v) of ceremonial magick (q.v) including the sacred magic of abramelin the mage, the greater key of solomon the king, the goetia of the lesser keys of solomon the king, and the armadel of magic. additionally, s.l. mathers translated portions of the zohar and commentaries upon the kabbalah entitled, the kabbalah unveiled. maya: illusion. a sanskrit word which does not mean, as many people believe, that the world is an illusion. actually, it means that our interpretation of the world around

i: in hinduism and eastern occultism, the universal power of realization that creates and sustains the world from moment to moment. in tantrik doctrine, it is viewed as a fertile goddess who gives birth to all existing things, both material and immaterial (astral. shamanism: the religions of the primitive peoples of north europe and asia, and more generally of primitive cultures around the world. key features include animism, possession, soul travel, oracular revelations, and shape changing or shape shifting (q.v. shape shifting: the magickal ability to assume the forms of beasts or other human beings with the soul while it is astrally projected from the body. occasionally these altered shapes are seen by other people, who mistake them for bodies of flesh. shechinah: pronounced "sheh-kehn

with his comments. his writing style is not considered modern, and whatever wisdom he may have wished to share (suspect as some hold it to be) is hidden beneath his turgid prose. several of his translations of classical occult literature, including, the holy kabbalah has been very influential. he was the first person to produce a tarot (q.v) deck with a major book about tarot (q.v, the pictorial key to the tarot, at the same time. this deck is known as the rider-waite deck, and is the most widely known and used deck of today. the deck was drawn by g.d. member, pamela coleman smith. waite chose not to violate his vows to the g.d. by not revealing the correspondences of the hebrew alphabet with the major arcana (q.v. waite is one of the people responsible for the non-acceptance of modern da

DION FORTUNE CEREMONIAL MAGIC UNVEILED

rigin to the discovery by mathers of a set of mysterious cipher manuscripts; these manuscripts exist, for i have talked with trustworthy persons who have seen them; but as they were in cipher, they were not able to bear testimony concerning their contents. in these manuscripts mathers is supposed to have found the outline of the "golden dawn" rituals and the system of correspondences which is the key to its teaching, including the correct attribution of the tarot trumps on the tree of life, which enables them to be linked lip with the astrological signs, a secret that students have iong sought to discover. it is this system which crowley uses in his equinox, 777, book four, and his recently published magick; which regardie uses in both his books, and which i am using in my mystical qabalah

DION FORTUNE MYSTICAL QABALA

mitted absence of a medical qualification debar one from going to his assistance and giving him what help one could, pending the arrival of qualified attention? my work upon the qabalah is of the nature of first aid. i find an invaluable system lying neglected, and ill-qualified for the task as i may be, i am stnving to draw attention to its possibilities and restore it to its proper place as the key to western occultism; and it is my chief hope in so doing that it may attract the attention of scholars, and that they will continue the task of translation and investigation of the qabalistic manuscripts, which are as yet a vein of which only the outcroppings have been worked. 7. one qualification for my task i can plead in justification, however. for the last ten years i have lived and moved

hey convey an impression to the mind, and in themselves they cannot do that. they must be related to other ideas before they have any significance. we only begin to understand kether when we study chokmah, the second sephirah, its emanation; it is only when we see the full unfoldment of the ten sephiroth that we are ready to approach kether, and then we approach it with the data that gives us the key to its nature. in working with the tree it is wisest to keep on going over it, rather than to concentrate upon a single point until it is mastered, for one thing explains another, and it is out of the perception of the relationships between the mystical qabala page 23 different symbols that enlightenment arises. again we say, the tree is a method of using the mind, not a system of knowledge. 7

is the medium of its conjunction" when it is noted that yod is identical with the lingam in the hindu system; and that kether, daath, and the beautiful path, tiphareth, the sixth sephirah, are in a line on the middle pillar of the tree, which equates with the spine in man, the microcosm; and that kundalini is coiled in yesod, also on the middle pillar, we shall see that we have here an important key for those who are equipped to use it. 18. in the greater holy assembly, verse 566 (mathers' translation, we read concerning the head of microprosopos, whose whole body is being taken as a glyph of the cosmos "from the third cavity there goes forth a thousand times a thousand conclaves and assemblies, wherein daath, knowledge, is contained and dwelleth. and the hollow place of this cavity is be

through the whole body are they expanded and diffused" 19. when it is recalled that daath is situated at the point where the abyss bisects the middle pillar, and that up the middle pillar lies the path of the arrow, the way by which consciousness goes when the psychic rises on the planes, and that here also is kundalini, we see that in daath is the secret of both generation and regeneration, the key to the manifestation of all things through the differentiation into pairs of opposites and their union in a third. 20. thus doth the tree unfold its secrets to the qabalists, 21. the second triangle upon the tree of life is formed of the sephiroth chesed, geburah, and tiphareth. chesed is formed by the overflowing of binah, and is situated in the right-hand pillar of mercy, immediately below c

but the basic idea of the system of cosmic mathematics unquestionably enshrines great truths and contains great possibilities. using this system, it is possible to unravel the relationships of all manner of cosmic factors if the correct hebrew spelling of the names of power is known, for these names were formulated in accordance with the principles of gematria, and therefore gematria supplies the key to them. but this aspect of our subject, fascinating as it is, we cannot enter upon now. 5. in the archetypal world of atziluth there are assigned to the ten sephiroth ten forms of the divine name. anyone who has read the bible cannot fail to have observed that god is referred to under divers titles, as the lord, as the lord god, as the father, and by several other appellations. now these are

DION FORTUNE PSYCHIC SELF DEFENSE

t drawn upon the vast literature of the subject for illustrations of my thesis, but have preferred to rely upon cases that have come within the range of my own experience and which i have been able to examine. i think i may fairly claim to have practical, and not merely theoretical, qualifications for the task. my attention was first turned to psychology, and subsequently to occultism as the real key to psychology, by the personal experience of a psychic attack which left me with shattered health for a considerable period. i know for myself the peculiar horror of such an experience, its insidiousness, its potency, and its disastrous effects on mind and body. it is not easy to get people to come forward and bear witness to psychic attacks. firstly, because they know there is very little lik

of our warfare are not carnal may as truly be said of the practitioners of black magic as of the church. my own case belongs more to the realm of psychology than to occultism, the method employed being an application of hypnotic power to improper ends; i have given it, however, because i am convinced that hypnotic methods are very largely used in black magic, and that telepathic suggestion is the key to a large proportion of its phenomena. i cite my own case, painful as it is to me to do so, because an ounce of experience is worth a pound of theory. it was this experience which led me to take up the study of analytical psychology, and subsequently of occultism. as soon as i touched the deeper aspects of practical psychology and watched the dissection of the mind under psycho-analysis, i re

king entity. if we can inhibit that instinctive emotional reaction, the edge of the aura will remain impenetrable, and will be as sure a defence against psychic invasion as the healthy and unbroken skin is a defence against bacterial infection. it happens sometimes, however, that a rapport has been formed with the attacking entity in a previous incarnation, and therefore it holds, as it were, the key to the postern. such a problem is a very difficult one, and external assistance is needed for its solution. the difficulty is increased by the fact that the victim is often disinclined to allow the break to be made, being bound to the attacking entity, whether discarnate or incarnate, by bonds of fascination, or even genuine affection. a case with which i was acquainted throws so much light on

ater there had been no relapse. two curious incidents occurred during the period of her treatment at the hands of this man, an adept if ever there was 20 of 103 one. the house in which she had a room was a very old one, and the front door exceedingly massive. it was secured at night by two enormous bolts that extended right across it, a chain that could have moored a barge, and a huge lock with a key the size of a trowel. when the door was opened in the morning it acted as an alarm clock for the entire village. it creaked, it groaned, and it clanged. yet night after night we came down in the morning to find this door standing ajar. we all slept with our doors open on to the small landing. to go down the ancient, creaking stairs was like walking on organ-stops. the back door was a modern af

called in the qabalah. in order to understand their significance we must make a further excursion into qabalistic philosophy. the creator is conceived of as bringing the universe into manifestation through a series of divine emanations, ten in number. these are called the ten holy sephiroth, and are represented in a diagram as arranged in a particular pattern. this is the famous tree of life, the key to all symbolism. the sephiroth were not emanated independently, each from the divine source; but overflowed, the one from the other. as soon as one sephira has emanated another, these two are said to be in equilibrium, compensating each other. but there is a period during the emanation of a sephira when the force is not yet in equilibrium, but is pushing out unsupported, like an incomplete ar

DONALDTYSON BLACKMAS

y and his los angeles based church of satan, founded in the 1960s, in the sense that these rituals were performed in honor of the devil and involved a parody of the church mass. however, lavey always asserted that his black mass was not intended to defile the christian god, because he denied the existence of such a god. since the deliberate degradation and defilement of christianity is one of the key features of the true black mass, the mass performed in the church of satan falls short of perfection. the concept of the black mass has no meaning outside of christianity. it was a fantasy created by the priests of the inquisition as the worst thing they could possibly accuse supposed witches of doing. after it became a part of the literature of the witch craze in various incomplete forms, and

DONALDTYSON CORONZON

he lord of spirits, michael said thus to raphael 'i will not take their part under the eye of the lord; for the lord of spirits has been angry with them because they do as if they were the lord. therefore all that is hidden shall come upon them for ever and ever; for neither angel nor man shall have his portion in it, but alone they have received their judgement for ever and ever" in the enochian key known as the call of the thirty aethyrs, coronzon is referred to under the descriptive title "him that is fallen" which is equated with the enochian words teloc-vovim. coronzon is the proper name of the fallen leader of the watchers, whereas teloc-vovim is a title similar to those applied to god, such as lord of hosts. in the eighth key, reference is made to the "stooping dragon" this is almos

DONALDTYSON DEMON

as a class of babylonian demon known as the lilitu. in addition to the direct personification of the forces of nature, demons were formed by the vilification of the gods and goddesses of other cultures. many of the medieval demons mentioned in the old testament, such as ashtaroth and baal, are the gods of middle eastern peoples other than the hebrews. the modern concept of demons owes many of its key features to the influence of christian folklore and theological doctrine, which were heavily influenced by jewish beliefs through the old testament. in christianity, a demon is not just a malicious spirit, but a spirit of hell sent to earth by the devil to enforce his authority or to carry out his purposes. just as angels are the agents of god who act with divine authority to do good works amo

at a desire to be free from the demon is necessary on the part of the person possessed, and if this desire is absent, mere words and names are of little use. the jewish priests were not offering the possessed man salvation for his soul, but were merely attempting to intimidate the demon into leaving. lists of demons occur in some of the darker grimoires, notable among them the lemegeton or lesser key of solomon. this is a collection of tracts about ritual evocation and spirit magic. the first tract is named the goetia and consists of a descriptive list of the seventy-two demons which were bound by king solomon with his magic seal ring in a vessel of brass or copper, and cast into a lake (or the sea- accounts differ. to modern eyes, medieval images of demons may appear comical and quaint. y

DONALDTYSON NOMICON

e command of pope gregory ix in 1232. a german black letter edition appeared around 1440, and sometime in the first half of the next century (1500-1550, the greek text was reprinted in italy. the final known version of the work was a spanish translation from the latin text, made around 1600. in lovecraft's tales, those interested in the necronomicon can always consult the copy kept under lock and key in the library of miskatonic university, a center of study that lovecraft also invented. considering how dangerous the book is, his characters find it surprisingly easy to gain access to it. and just why is the necronomicon so dangerous? not so much for anything specific it contains, but because of the terrible things it hints about, matters better left undisturbed in the mud at the bottom of

DONALDTYSON SIGIL

em. over time the signatures become corrupted by careless copying. often it is not possible to actually read the signatures of spirits, although they are usually a series of separate or connected forms written out in a line in a way that resembles writing. by contrast, the sigils of spirits are usually more compact and resemble little drawings (secret seal of solomon, from the lemegeton or lesser key of solomon) a spirit seal is a more polished graphic representation of the spirit. it is often circular or oval in shape, and usually contains the sigil of the spirit inscribed in its center. it may also bear the name of the spirit in latin, greek or hebrew letters around it edge, and other occult symbols such as glyphs of the planets, zodiac signs or elements. by connotative usage, a physical

ELLIS LOW TWELVE 1907

food and medicine for the needy. it was agreed that the federal soldier who was a mason should receive the same care and attention as the confederate soldier, whenever it was possible to reach him. the existence of this association was known to masons only. the good which it did will never be fully known in this world. as bearing upon this interesting subject, the following is an extract from the key stone, a masonic paper published in raleigh during the war "masonic dinner to prisoners.-on or about february 22, 1865, several hundred prisoners of war were stopped at raleigh for a few days. a large number were quartered at camp holmes, and on the day designated the masons who a typical lodge 127 were prisoners, we are informed, were given a bountiful dinner by masons of the guard who stood

ing significance, national complications, threatened revolutions, startling discoveries in science, and the promise of still greater discoveries in the fields of investigation, the unveiling of nature's most mysterious secrets, the broadening spheres of knowledge-all these fill the mind of man with awe and wondering expectancy. we stand upon the verge of the mightiest achievements of mankind. the key to the limitless storehouses lies in the history of the deeds of peoples who have risen to the loftiest heights of splendor and then have faded out and left only a memory, or are still pressing to the goal that will mark the furthest bounds of human power and attainment. what a wonderful record is comprehended in the story of the greatest nations" it is a monumental work-accurate, graphic, mor

EMPERORS NEW RELIGION CHURCH OF SATAN

er, the cloven hoof, but back issues prior to no. 126 are not available. the ritual is reproduced in michael aquino s the church of satan [2, p. 604, but this book is not endorsed by the church of satan. the church of satan web site explains which enochian keys (listed in the satanic bible) are associated with different types of rituals, and associates keys 2, 7, and 13 with lust and weddings and key 11 with funerals, according to anton lavey [19. hence, a preparation for such rituals is available, but the rituals themselves are not available for the followers* rituals concerning marriage and death may be said to be irrelevant to satanism and therefore now ignored, but because religious people tend to carry old socio-religious habits with them as spiritual baggage when they switch religion

ore and the soldiers display the characteristic traits of new religious movements founded by charismatic leaders: 1. they believe the founder can/could perform miracles or other supernatural feats, and the founder is perceived as somehow more than human. the founder is considered infallible, or the founder s faults are ignored or explained away [25, pp. 184- 218] the founder, anton lavey, plays a key role in the religion. it is very common to find that followers of new religious groups, sects, or cults revere the founder as more than human, capable of miracles (or, in the case of anton lavey, curses, etc. with very flattering hagiographies written about the founder s life. they ignore rampant inconsistencies in the founder s professed past and perceive ordinary actions as accomplishments o

all levels of social strata [26] anton lavey s family is also seen as something special. his wives and daughters automatically received titles as high priestesses by virtue of their family relation to him. again this illustrates how blood is more important than both ideological issues and the meritocracy that the church of satan s pentagonal revisionism (see page 17) demands. anton lavey plays a key role on another term as well. religious groups enjoy references to authority. older, well established religions refer to figure 2. the church of satan s followers are roughly organized in four layers: the core, the soldiers, the interested, and the periphery, with an increasing number of followers in each layer. core soldiers interested periphery full-fledged religious behavior new age behavio

le. by definition, they are usually scams because they fail to deliver what they promise. they do, however, deliver other products such as social networks, emotional gratification, comfortable illusions, etc, meaning that their followers do get something that they pay for just not what was promised. the emperor s new religion copyright 2002 ole wolf page 25 of 30 ues that are questioned. the very key principles behind critical thinking, which is required to acknowledge the fundamental flaws in the church of satan s ideology, are antithetical to religious sentiments or personal values. a person that voices critique can be expected to be dismissed as either ignorant or a shit-disturber, a common term against critics within the organization. sometimes in moments of self-reflection followers m

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ed to western doctors. it is based on the belief that subtle energy flows in the body related to the cosmic principles of yin and yang. yin relates to shadow, moon, passivity, softness, femininity; yang denotes sunlight, activity, masculinity, hardness. the balance of these energies in the human body affects health and disease. acupuncture therapy alters these energy flows by inserting needles at key points for varying periods of time. anesthesia for surgical operations can also be effected by acupuncture. both ancient chinese and hindu medical systems are related to a philosophical or mystical view of the universe, and the concept of yin and yang and subtle energy flows has much in common with the kundalini energy of the hindu yoga system. in hatha yoga, the system of asanas, or physical

lector of saxony, the earl of surrey, erasmus, and other eminent people. cicero duly appeared, delivered his famous oration, and left his audience deeply moved. agrippa was supposed to have a magic glass in which it was possible to see objects distant in time or place. one other story concerning the magician is worthy of record. about to leave home for a short time, he entrusted his wife with the key of his museum, warning her to permit no one to enter. but a curious boarder in their house begged for the key, till at length the harassed hostess gave it to him. the first thing that caught the student s attention was a book of spells, which he began to read. a knock sounded on the door. the student took no notice, but went on reading, and the knock was repeated. a moment later a demon entere

of a ritual for the evocation of evil spirits. al was also a word of considerable importance to magician aleister crowley. it was the name given to the revelation he received in 1904 that became the basis of his new system of thelemic magic, usually called the book of the law or liber al. crowley placed great store in numerology. in his system, al equated to 31, the number which he felt held the key to unlocking the meaning of liber al. aksakof, alexander n. encyclopedia of occultism& parapsychology. 5th ed. 20 sources: crowley, aleister. the law is for all. edited by israel regardie. st. paul, minn: llewellyn publications, 1975. levi, eliphas. the history of magic. 1913. reprint, new york: samuel weiser, 1969. alain of lille (ca. 1128.1203) also known as alanus de insulensis, doctor univ

in nutley. one of the high profile cases she dealt with was the patty hearst case. she predicted that hearst would become involved in a bank robbery and eventually join forces with her kidnappers. she also gave information in the son of sam serial killer case. among the accurate data was her description of david berkowitz, the man eventually arrested, and the fact that a parking ticket would be a key item leading to his downfall. as she became well known, allison came under scrutiny by skeptics who questioned both the value that she (and other psychics) had in solving cases, and the accuracy of the information shared with police. critics complained that after cases were solved, a few accurate predictions would be highlighted while a mass of inaccuracies would be suppressed and forgotten. r

ologie: essai historique et critique. paris: editions denoel, 1954. pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. amaimon (or amaymon) one of the four spirits who preside over the four parts of the universe. amaimon is the governor of the eastern part, according to the grimoire, or magic manual, of the lemegeton of solomon, also known as the lesser key or little key. sources: the lesser key of solomon. chicago: de laurence, scott, 1916. amalgamated flying saucer clubs of america founded in 1959 by gabriel green (b. 1924, amalgamated flying saucer clubs of america (afsca) grew out of the los angeles interplanetary study groups, which green had started in 1956. that same year green also began issuing a magazine, thy kingdom come. a photographe

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ee or four leading mediums is enough to remove even the faintest shadow of suspicion. of all the explanations conceivable, the one which attributes everything to imposture and trickery is unquestionably the most extraordinary and the least probable. from the moment that one enters upon this study, all suspicions are dispelled without leaving a trace behind them; and we are soon convinced that the key to the riddle is not to be found in imposture. less than fifty years ago most of the hypnotic phenomena which are now scientifically classified were likewise looked upon as fraudulent. it seems that man is loathe to admit that there lie within him many more things than he imagined. maeterlinck considered survival proved but was uncertain as to the possibility of communication with the dead. be

by the relatively smaller influence of mass media at that time and by the conservatism of intellectual life. exceptional individuals like aleister crowley flourished in the 1920s and 1930s, but were deplored by polite society, which regarded such occultists as scandalous misfits. a second wave of popular occultism flared up in the 1950s in britain and north america, fueled largely by reprints of key books published during the 1930s. this modern interest in magic, however, had little in common with the outlook and ideals of medieval magicians and followers of the hermetic art. it stemmed largely from the trendiness of postwar affluence and the desire for sensationalist indulgence. the occult explosion led in the 1960s to satanism and black magic cults. much of modern occultism has been inf

en the name mahavira or great hero. he eventually reached a state thought of as complete isolation from harmful karma, called kevela. he was acknowledged as the 24th great teacher of his tradition, and his mahatma letters encyclopedia of occultism& parapsychology. 5th ed. 968 new title, jaina or victor, gave the name to the jaina community. mahavira concluded early in his spiritual quest that the key to spiritual advancement was the avoidance of injury to any life form, a difficult process as life was everywhere. after attaining kevala, mahavira took a student, makkhali gosala, who had attained some magical powers. mahavira questioned the equation of his powers with spiritual enlightenment, and the two went their separate ways. before their parting, makkhali gosala tried to use his powers

ma. jainism forms an important element of the eastern teachings that came into the west, especially england, beginning late in the nineteenth century. these teachings influenced the development of various nonviolent perspectives, some of which became identified with spiritualism and the metaphysical community including the antivivisection movement and vegetarianism. sources: chalpple, christopher key. nonviolence to animals, earth and self in asian traditions. albany: state university of new york press, 1993. jaini, padmanabh s. the jaina path of purification. berkeley: university of california press, 1979. tatia, nathmal. studies in jaina philosophy. benares, india: jaina cultural research society, 1951. maier, michael (ca. 1568.1622) german alchemist, born at rensburg in holstein. he was

ldom reported in modern times. there is widespread acceptance of the fraudulence of materializations and related phenomena. the more blatant cases of fraud punctuate any discussions. one of the most impudent was that of charles eldred, who always took his highly magnetized armchair to seances. in 1906 the chair was examined and it was found that the back was really a box with a concealed lock and key. inside was found a collapsible dummy, yards of cheesecloth for ectoplasm, reaching rods, wigs, false beards, a music box (for spirit music, and even scent (for spirit perfumes. almost all of the materialization mediums who produced results to the point of having their marvels recorded were later caught in fraud. by world war ii the only question remaining for a few who were still interested w

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

uarian press. bermuda triangle the three points of the bermuda tr i a n g l e are florida, bermuda, and pu e rto rico. in modern legend, the triangle is more than an arbitrary geometric shape; its three points comprise the boundaries of a passage into a mysterious othe rworld. in the bermuda triangle, the laws of n a t u re are suspended, and ships, planes, and people disappear without a trace. a key event in the genesis of the legend was a real-life tragedy off the coast of florida on december 5, 1945. that afternoon, five avenger torpedo bombers flew out of the naval air station at fort lauderdale. flight 19, consisting of fourteen men (thirteen of them students in the last stage of training, headed on an eastern course toward the bahamas, intending to participate in a practice bombing a

through the dream, and when macdonald sat bolt upright in bed, it continued to shine. it was so bright that he had to put his arm over his face. strange, ominous events seemed to point to the imminent lifting. twice on the evening of october 23, as macdonald and owen were talking, the phone suddenly disconnected, each time with a peculiar squealing sound. it happened just as they were discussing key points about landanian objectives. macdonald saw odd lights both inside the house and in the sky. landanians appeared with increasing frequency, but only macdonald could see them. they were invisible to his wife. macdonald tried to capture them on film, but all that the resulting photographs showed was the interior of the house, nothing more. early in december, the date of the san francisco ea

d write, if the questions astounded us, so did the answers. salvador passed his examination at the hands of a man who, having seen a saucer himself, knew how to ask about certain things which no mere imaginary contact could give the answers to (reeve and reeve, 1957. desmond leslie, adamski s associate and co-author, visited villanueva later that year. leslie claimed that adamski had confided the key to him, explaining that every man who has received a true and physical contact with men from other worlds has been given a certain key whereby it shall be known that he is speaking truly. no man. could ever stumble upon this key by guess or chance. villanueva gave it without hesitation (good, 1998. unlike adamski and other contactees of the period, vi l l a n u e va did not embark on a pro f e

FAUST

read that men have tortured themselves everywhere, and that a happy man was here and there?why grinnest thou at me, thou hollow skull? save that thy brain, confused like mine, once sought bright day and in the sombre twilight dull, with lust for truth, went wretchedly astray? ye instruments, ye surely jeer at me, with handle, wheel and cogs and cylinder. i stood beside the gate, ye were to be the key. true, intricate your ward, but no bolts do ye stir. inscrutable upon a sunlit day, her veil will nature never let you steal, and what she will not to your mind reveal, you will not wrest from her with levers and with screws. you, ancient lumber, that i do not use, you re only here because you served my father. on you, old scroll, the smoke-stains gather, since first the lamp on this desk smou

door is open, you ve a passage free. but what is this i now must see! can that happen naturally? is it phantom? is it reality? how long and broad the poodle grows! he rises up in mighty pose, tis not a dog s form that he shows! what spectre have i sheltered thus? he s like a hippopotamus with fiery eyes, jaws terrible to see. oh, mine you are most certainly. for such as your half-hellish crew the key of solomon will do. spirits[in the corridor] captured is someone within! stay without, none follow in! like a fox in a snare quakes an ancient hell-lynx there. but now give heed! hover hence, hither hover, under, over, and he soon himself has freed. can ye avail him, oh, do not fail him! for he has already done much to profit us, each one. faust first, to deal with this beast s core, i will us

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

none shall sing about forgiving! to the rocks my cause i m crying. echo, hark! revenge! replying. for the unstable, death! not living! herald. now, if it please you, stand aside a pace, for what comes now is not your kind or race. ye see a mountain pressing through the throng, its flanks with brilliant housings proudly hung, a head with long tusks, snake-like snout below. a mystery! but soon the key i ll show. a dainty woman on his neck is sitting and with her wand subjects him to her bidding; another stands aloft, sublime to see, girt by a radiance dazzling, blinding me. beside them chained, two noble women near, fearful the one, the other blithe of cheer. one longs for freedom and one feels she s free. let each declare now who she be. fear. lamps and lights and torches smoking through t

s no name i could ascribe thee, but i rather might describe thee. boy charioteer. try it then! herald i must avow, firstly, young and fair art thou. a half-grown boy thou art; but women rather would see thee full-grown altogether. it seems that thou wilt be a fickle wooer, right from the start a real undoer. boy charioteer. that s well worth hearing! on with thee, discover now the riddle s happy key. herald. thy flashing ebony eyes, locks black and glowing, more radiant from the jewelled diadem! and what a graceful robe doth stream from shoulder down to buskin flowing, with glittering gaud and purple hem! now might we flouting maiden! deem thee, yet, good or ill as it might be, already maidens would esteem thee. they d teach thee soon thine a b c. boy charioteer. and yonder one, in splend

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

6$ 47 78 9 *4*;4& e) e a 1 6 9$ a 1= 91 54" f" 2' 8: 05 2 f# gan eden alphabet 4' 8: h" 2: 2 2:e 8( it is said, the sefer hashmoth (book of the names) is as much like a book, as the sabbath is like the regular days of the week. 10 on the one hand, the sefer hashmoth is a book of divine names of fundamental importance to qabalistic meditation and magical/occult practices. as such, it is a valuable key that can help open locks guarding the mysteries that lay hidden in hebrew (and arabic) qabalistic books, and provides names of power by which one can light the entire tree. secondly, it is the primary source of angelic tree language, comprised of one series of tree-maps that allude to distinctly different paths of ascension through the planes of consciousness, and a second series that allude t

power not intended for superficial consumption. such books are alive, full of light, with hidden gates and abundant treasures. the life, light, and secrets of any book of power must grow like seeds in the mind. with proper cultivation under suitable conditions, those seeds bear fruit over time. with repeated recitation and perhaps the scribing of a text, one can feel the patterns and identify the key phrases, power names, imagery, and diagrams upon which the book is built. when you properly intone and scribe the key power names and phrases, and visualize the principal imagery and diagrams, you activate deep archetypes in the mind. these archetypes expand in one s consciousness and trigger associations and flashes of perception- 0' the core teachings of any mystical tradition constitute the

soterica, iowa city, 1992. the gospel of thomas was discovered in the coptic gnostic library found at nag hammadi in upper egypt. 21 among influential works that contributed to the proliferation of the spelling cabala was georg von welling s opus mago-cabbalisticum, which appeared in 1735. 22 knorr von rosenroth, christian. kabbala denudata, 1684. this notable book contained latin translations of key sections of the zohar and sizable excerpts of lurianic material. 23 surah 20:9-39. 24 surah 2:115. 25 shah, indries. the way of the sufi, octagon press, london, 1968. 26 rumi, jalal al din. the mathnawi, translated by r.a. nicholson, london, 1926. 27 kabir. the bijak of kabir, translated by linda hess and shukdev singh, north point press, san francisco, 1983. rumi, jalal al din. the essential

e of the inscrutable saint shems a-din tabriz. dervishes of widely varying formats are practiced by numerous sufi orders. the most common dervishes are simple patterns of rhythmic movements coordinated with repetition of divine names, and frequently, with a corresponding breathing practice. 34 idel, moshe. the mystical experience in abraham abulafia, suny, 1988. 35 diringer, david. the alphabet a key to the history of mankind (vol. i, ii, funk and wagnalls, new york, 1968. 36 torah b reshith 25:1-6. in the rabbinical tradition, there is a contrary idea that keturah was actually hajar. this teaching is based on an exegesis of the name keturah( attached, which professes that when hajar was sent away by abraham at sarah s insistence, she strayed after the idols of her ancestors. but, in time

FOCUS OF LIFE

st of logos: the sun-satyr of chaos! thunder and lightnings? yea, a vital gaiety to drowsy dust, to blase souls. ecstatic laughter that reverberates and awakens. i am the shuddering heights and suffocating depths of ego, slipping and becoming. inconceivable women am i. a clouded vista of abyss, wherein to visit naked, my vampire self. wherein to write a cryptic language of my sexes, that i am the key. wherein to belch forth venomous atmosphere towards the highest. wherein to drench my thirsted tongue on thy goat's milk; to battle with thy cataleptic kisses, to swoon in thy consuming subtilty. o my mistress, i am unutterably drunk striving thy depths. i am the great cypher of love and hate knotted. the sphinx surviving, never sufficiently imagined. i am the grotesque refractions of form and

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ose on memory, are full of magic (a fact which did not escape lynn thorndike in his history of magic and experimental science) but i did not realise i* ix preface that his magic belongs with his philosophy as part of a hermetic philosophy. it was not until a few years ago that it dawned upon me, quite suddenly, that renaissance hermetism provides the long-sought-for major clue to bruno. the right key was found at last; my former bruno studies fell into place; and this book was written fairly quickly. it is obvious that the book is not a monograph on bruno; it sets out to do only what its title states, to place him in the hermetic tradition. before a final reassessment of bruno is possible other studies are necessary, particularly an elucidation of his place in the history of the classical

n offence to religion to propagate among the multitude a "discourse so full of the divine majesty".2 (this is from the opening of the asclepius) plato, pythagoras, porphyry, and orpheus, and the cabalists also enjoin secrecy in religious matters, and christ hid the truth in parables. there is moreover a most necessary and secret thing which is absolutely necessary for a magician, and which is the key to all magical operations, and this is "the dignification of man for such high virtue and power".3 it is through the intellect, the highest faculty of the soul, that miraculous works are done, and it is by an ascetic, pure, and religious way of life that is to be achieved the dignification necessary for the religious magus. certain ceremonies, such as the laying on of hands, give this dignity

s magic avoids saturn, agrippa's magic seeks the saturman gifts of high abstract contemplation and pure mathematics (thus, as botticelli's predominantly venus talisman, the "primavera, reflects the ficinian type of magic, durer's predominantly saturnian talisman, the "melencholia" engraving, reflects the agrippan type of magic.3) thus the renaissance magic was turning towards number as a possible key to operations, and the subsequent history of man's achievements in applied science has shown that number is indeed a master-key, or one of the master-keys, to operations by which the forces of the cosmos are made to work in man's service. 1 pico, p. 79. the pythagorean numerology was also implicit in the hermeiica, particularly in the passage on the monas in corpus hermeticum, iv (c.h, i, p. 5

i, with many quotations from the de harmonia mundi and other of his works in proof of it.2 the intense concentration on the complexities of universal harmony, which is one of the most characteristic aspects of renaissance thought from giorgi onwards, though it used number in a pythagorean or qualitative sense and not as mathematics proper, yet by so forcefully directing attention on number as the key to all nature it may be said to have prepared the way for genuine mathematical thinking about the universe. as is well known, kepler still saw his new astronomy in a context of harmonies, and he was well aware that the pythagorean theory was also implicit in the hermetic writings, of which he had made a careful study.3 heliocentricity the cult of the prisca theologia laid a greatly increased e

now, standing before you, the man who has pierced the air and penetrated the sky, wended his way amongst the stars and overpassed the margins of the world, who has broken down those imaginary divisions between spheres the first, the eighth, the ninth, the tenth or what you will which are described in the false mathematics of blind and popular philosophy. by the fight of sense and reason, with the key of most diligent enquiry, he has thrown wide those doors of truth which it is within our power to open and stripped the veils and coverings from the face of nature. he has given eyes to blind moles, and illuminated those who could not see their own image in the innumerable mirrors of reality which surround them on every side; he has loosened the mute tongues which cared little for intricate di

FRATER ELIJAH ANGELS OF CHAOS

rm) is devoted to allow for manifestation. the angel has access to knowledge (both mundane and magical) that is currently beyond the magicians scope and can reveal all manner of things. there is a self which underlies self and transcends the temporary ego manifestation of the magician. this ego is a mask of the self(aka kia, shhh. the ego is of the self and by the self. identification is both the key and the cage here. thee angel is the thin silver cord of the horizon; demarcation zos-kia. the angels unity with chrnzn is explosion of duality to a continuous transformation. see also appendix vi. subscribing to all of the above can be of great benefit to the magician because it offers him/ her a handle in the formulation/ invocation of the angel, as well as a magnificent channel with which t

be not proud, though some have called thee mighty and dreadful. thou art not so- some dead poet being a chaotic interpretation of the holy guardian angel operation, as one summons the angel of light, the reverse impulse is attracted and mastery& integration of the darkness is necessary for unity. a thorough selfexamination and analysis is a must, and identification with all our demonic aspects a key. after initial knowledge and conversation with the angel has taken place, it becomes necessary to make a descent into darkness. the following reflects my own rite of suffering. the traditional abramelin operation demonic bindings is represented by binding v below. the dictates of the angel shall guide thee in your own form of mastery of self (note that this is a never ending procedure, but at

study. this commentary is not an explanation. i do this page by page, because the pages are un-numbered. this was done because numbers have a tendency to trap idea s. chrnzn also is given the title of quaklephant. so without further ado, it s time to start running overall points to keep in mind liber chrnzn is the testing manual of the scarlet- brotherhood(*s. watch the number of lines present in key images. try re-reading some sentences some ways, others in other ways. a pause here& there, can change the entire meaning of a sentence. sigils given can be used as well as ideas for all manner of workings. the automatic drawings given are subconscious bombs (viewed in states of altered consciousness is recommended. it is not my desire to explain, but to offer some interesting vantages to view

have an automatic drawing of the black well. ii/1b: the eye with a tear. the sorrow which is gained by understanding. this is seen macro-cosmically by the one being one, whose sorrow is actually joy. in the microcosmic this is the i which thinks of itself as isolate. ii/2a: we see the letter zain repeated seven times in the shape of the star of babalon. a flaming sword is shown in the shape of a key which also looks like a head. the words is to be is written upon the sword (denoting future prophecy as well as a method of use. the babbler is mentioned which is chrnzn. this chapter takes the tone of another and not chrnzn. it is something altogether different. vehicles are used for transport. keys open things up. a snake figure coils it s way around the edges of the page, it s head is a gia

of 45 minutes (images& all. this chapter offers more advice and references along this particular pathway. iii/1a: an automatic drawing of ecstasy. iii/1b: the pain of division burns thee. a face of pain and bliss. burning. iii/2a: when following the pathway of a scarlet brother, when treading congress with the angel. there comes a time of suffering (see detailed above, the rite of suffering. the key is given for unleashing the denizens of hell upon the aspirant (opening the doorway of the abyss, this must be resonated. this is a win or lose situation as demonic forces attempt to tear the initiate apart for the duration of this trial. we see a doorway on it s side in the shape of daleth, with some form of monster coming out of it. iii/2b: this being the first explicit reference to the scar

FRATER TENEBROUS CULTS OF CTHULHU

mankind. yog-sothoth is the outer manifestation of the primal chaos, the gate though which those outside must enter. in the dunwich horror, lovecraft writes, the old ones were, the old ones are, and the old ones shall be. not in the spaces we know, but between them, they walk serene and primal, undimensioned and to us unseen. yog-sothoth knows the gate. yog-sothoth is the gate. yag-sothoth is the key and the guardian of the gate. past, present, future, all are one in yog-sothoth. he knows where the old ones broke through of old, and where they shall break through again. his order of existence parallels the concept of the universe as exposited in hindu and oriental mysticism, an all-in-one and one-in-all of limitless being and self. as such, a particular physical from cannot be ascribed to

FRATER U D PRACTICAL SIGIL MAGIC

's revolt in the golden dawn.at first in favor of but soon against mathers.is seen as the actual beginning of modern magic. it would certainly not be wrong to say that crowley himself was an important supporter of pragmatic thought in modern magic. but in the end, the master therion preferred to remain within the hierarchical dogmatic system due to his aiwass-revelation in liber al vel legis. his key phrase gdo what thou wilt shall be the whole of the law. love is the law, love under wil1' as well as his whole thelemic concept, prove him a dogmatic magician. austin osman spare and his theory of sigils/ 5 not so austin osman spare. he seems to derive from the individual-anarchistic direction so that we may describe his philosophy, without undue exaggeration, as a mixture of lao-tse, wicca a

tion to the aforementioned procedure and not as an a1ternative here again are some examples for 90/ practical sigil magic ism .th1s my wish to experience the stages b our ile are m n. the incarnation of a bird sentences of desire .this my wish to experience my ata- v s. efore my birth .this my wish to experience the s ce of my life .this my wish to experience my rep- t incarnations in ritual. the key words greptile incarnations h show that we oving close to another technique of regression.reincarnation therapy. but the intention of the sigil magician is different insofar as s/he employs atavisms to charge sigils further or to start magical operations. for example, a talisman charged while one is in a greptile consciousness h will work more powerfully than a talisman charged while in a stat

teachings are just coming to light. hermetic b 0. its importance is in its unique combining of numerous magical systems into a coherent whole. its membership included william butler yeats, arthur machen, sax rohmer, macgregor mathers, dion fortune, aleister crowley, israel regardie, a.e. wait n iot (the magical pact of the illuminates of thana glossary/ 127 tually became its sole ader the greater key of olom .the philosophical belief that abstractions, generalities or universals have no objective reality order of eastern templars. founded in the late 1800s, it claimed to koans.a buddhist method for meditation, it involves giving the meditator an idea with no simple answer on which to contemplate. the most famous is gwhat is the sound of one hand clapping? h lao-tse.founder of taoism. maste

e knights templar and combined some fringe masonic traditions along with sex magic. aleister crowley became a member and later head of the order. he revamped it to match his magical a themselves o.t.o. have sprung up in ten sephiroth.in cabbalism (and neo-platonism, the universe is seen as being created through a series of emanations from the godhead. in the cabbalah these are k al development, a key to astral travel, and a way to make correspondences for magic. thelemic concept.the system of magic pro-pounded and advanced by aleister crowley. timothy leary fs and robert anton wilson fs cir-cuits.just as we have evolved, so has the gcircuitry of our brains. h we have eight circuits, and each can be opened by various means. reaching a higher level allows a person greater personal and magica

FREEMASON BLUEBOOK

e a generous mind cautious and gentle in its exercise. to rule has been the lot of many, and requires neither strength of intellect or soundness ofjudgment; to rule well has been the fortune of but few, and may well be the object of an honorable ambition. it is not by the strong arm or the iron will, that obedience and order, the chief requisites of good government, are secured,but by holding the key to the hearts of men. the office of grand master is of great antiquity and respect, and is one of the highest dignities to which we may aspire. its incumbent, to rule well, should possess and practice several important requisites. as a man, he should be of approved integrity and irreproachable morals; freed from the dominion of hasty temper and illgoverned passions; of good repute in the world

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

to present the catholic side in a perfectly unbiased manner, but we ask our students for whom this is written, to believe that we shall try to be just. of the cosmic facts we are certain, but bias may creep into our conclusions, therefore each must use his reason to test what we have to say, viz "prove all things and hold fast that which is good" the great law of analogy is everywhere the master key of all spiritual mysteries, and, although masonry and catholicism do not begin till we arrive at the earth period, they have their prototype in the earlier periods; we shall therefore briefly touch upon the essential facts. in the saturn period, the earth-in-the-making was dark; heat, which is the manifestation of the ever invisible fire, was the only element then manifest; embryonic mankind w

FREEMASONS SATANISM AND SYMBOLISM

o achieve their rights and justice. this phrase is very powerful and dangerous within saanism says marquis. a satanist knows the content within pike's book is satanism just by reading "deus meumque jus" they don't even have to read the book, just the phrase to know "seething energies of lucifer within your hands "the day has come when fellow craftsman must know and apply their knowledge. the lost key to their grade is the mastery of emotion, which places the energy of the universe at their disposal. man can only expect to be entrusted with great power by proving his ability to use it constructively and selflessly. when the mason learns that the key to the warrior on the block is the proper application of the dynamo of living power, he has learned the mystery of his craft. the seething ener

r, to achieve their rights and justice" but why would a two-headed eagle be adopted by masonry, instead of a one-headed eagle? masonic author, r. swinburne clymer, writing in the mysteries of osiris, 1951, explains "when they [pagans] desired to express the renewal, or beginning, of the year, they represented it in the form of a door-keeper. it could easily be distinguished by the attributes of a key. at times, they gave it two heads, back to back. in time, this [back-to-back key symbol] became the double-headed eagle of symbolic masonry [p. 42] the triangle one of the most utilized occultic symbols is the triangle. a triangle with its point downward represents the deity and is called the deity's triangle, or the water triangle. with one point up, it is called the earthly triangle, pyramid

hes wear the pentacle with the point up. satanists reverse it with the point down" once we examine the two symbols above, both masonic, we can only conclude that freemasonry admittedly serves both the "good lucifer" and the "evil satan" cabot has more to say on page 93, about the significance of the pentagram to witchcraft "it [pentagram] consists of a five-pointed star inside a circle. it is the key symbol of the craft. it is the witch's mandala [emphasis added] the pentagram, inside a circle or with no circle, is the key symbol of witchcraft. both "good" and "evil" pentagrams are within freemasonry in abundance. the triangle- continued from previous article the triangle wasn't the first subject mentioned on this page because the pentagram is far more important to their practice of witchc

FULLER J F C SECRET WISDOM OF THE QABALAH

a study of the mystical philosophy of the brahmins and buddhists h gthe beings who live below, say that god is on high; while the angels in heaven, say that god is on earth. h-zohar. agnz secret wisdom of the qabalah page 2 preface this small book is in no sense a treatise on the qabalah. instead, it is a speculative study on one of several secret doctrines which it contains, and, i believe, the key-doctrine of all the others. should this be correct, then it follows that, unless this doctrine is understood, the whole symbolism of jewish mysticism must remain obscure, and it is this mysticism, so it seems to me, which constitutes the foundations of jewish culture and jewish aspirations. granted that this is so, then it follows that the idea elaborated in this book is one of considerable im

us. in chapters i to v we have attempted- and acknowledgedly with but limited success- to project a beam of light into the chaotic lumberrooms of zoharic learning and illumine what therein lies stored. nevertheless, we believe that the little we have discovered is of priceless value, because also do we believe much of it to be universally true, offering to the tumultuous years in which we live a key to the door which at present bars us from a completer understanding. today we wait on the threshold of this door, fearfully gazing out upon a world monstrous and twoheaded. darkness has taken upon itself a political form which has bereft the nations of their sight; has shrouded their minds and blotted out their wisdom; has sown among them the dragon's teeth of war. we stand today at the foot o

ew human form: the shadow of a humanity in which the physical, the moral, and the intellectual are balanced between the material and the spiritual. what the world demands is a new microcosmic idea, a new five-fold messianic force, a new dispensation of balance which will establish within it a new equilibrium. as science is a universal understanding of things, and as the qabalah purports to be the key to universal wisdom, then, if this wisdom fits this understanding, will this key unlock the door before which we blindly stand. what then is there common between science and the qabalah? before answering this question we will attempt to reduce much of what we have as yet tried to explain to its simplest form (1) man is a mystery shrouded in a mystery which we call the universe; and this myster

differentiates him from and also unites him to all things which surround him. whilst this vision lasts he is the messiah, but once it has faded away he is again man, yet charged with a terrific power which according to his will is a power for good or for evil. the existence and possible employment of this force constitute the great secret of practical magic; it is the wand of thaumaturgy and the key of black magic. it is the edenic serpent who transmitted to eve the seductions of a fallen angel. the astral light warms, illuminates, magnetizes, attracts, repels, vivifies, destroys, coagulates, separates, breaks and conjoins everything under the impetus of powerful wills. god created it on the first day, when he said: glet there be light. h this force of itself is blind but is directed by e

r to the divine thought which created him. this breaking away from the inert towards the living is called an act of will. glet there be light! h but in its restricted human form. obviously, then, it is a personal endeavour; that is to say, it can only be accomplished by the individual, for though one individual can obtain guidance from another, the toil and the labour is his and his only. now the key to the unlocking of the mystery of revolutions, human upheavals, is to be discovered in this word gguidance h. if the guide points out the way, leaving it to the free will of the individual to travel along it, then he is a true light unto the guided. but if instead he blindfolds the individual and then forces him in a certain direction, in place of a guide he becomes a tyrant; for in actual fa

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

the duke-king, but he has not obeyed it, and now he would endow me with this place! very far is he from understanding me"[118 [118] quoted by amberley, analysis of religious belief, vol. i, p. 197. the fact seems evident that confucius had not sufficient strength of character to attempt a change in the social conditions of his time. he had not that grandeur of soul which enabled him to strike the key-note of reform. monarchical institutions and social distinctions he did not rebuke. the brotherhood of man and the levelling processes in human society were probably never thought of by him; certainly they were never attempted. by certain writers confucius has been accused of insincerity in a few minor matters; still, the wisdom contained in his religious doctrines, the philosophical value of

les are recognized as the foundation of human conduct unselfishness, purity of life, and the brotherhood of man will never be realized so long as man shifts the responsibility of his wrong-doing upon another. quite recently the fact has been proved that the progressive principle originated in the female constitution; that in sympathy, a character which has its root in maternal affection, lies the key to human progress. conscience and the moral sense are outgrowths of sympathy; therefore, that which distinguishes man from the lower orders of life originated in and has been developed through the female organization. when these plain scientific truths, which are so simple as scarcely to need demonstration, become popularized, doubtless our present god-idea will undergo a process of reconstruc

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

of mist in the centreofthe crystal and then the message or answer appears in a kind of printed character.therewas no hesitation and she spoke it all off as though she was reading a book, and as soon as she had uttered the words she saw, they melted away and fresh ones took their place. i have30volumes, containing upwards of12,000answers received in this way, which i keep carefully under lock and key. a crystal, if properly used, should be dedicated to a spirit."headded that 'although i have had a crystal since1824i have never seen anything myself' what he did not tell them was that he used precise magical formulae to consecrate his. crystals and magic mirrors.tohis fellow rosicrucians of the s.r.i.a. he was more forthcoming 'after thirty years' desultory working with crystalsfoundation2ia

ral of the s.r.i.a; by1892he was coroner for north-east london, and in the same year was elected supreme magus of the rosicrucians. and during that same decade he made the discovery that was to bring him a doubtful kind of immortality. in1887,according to his own story, westcott acquired and translated a strange manuscript that had been written in a cipher, to which, fortunately, he possessed the key.themanuscript contained the rough draft of a series of initiatory rituals of a quasi-masonic nature.italso contained the name and address of a german adept to whom westcott wrote and from whom he received the authority to found the isis-urania temple of 'die goldene dammerung; in westcott's english this became the golden dawn.thetale of the magical manuscripts upon which the order based its ve

e insisted that this list was his own work,buthe had lifted it intact from a28thegoldendawngermanrosicrucian text of1781-atext that would have been known to westcott also.thecipher itself, which is alchemical in origin, would have posed few problems for westcott, who was familiar with old alchemical and magical texts and was well aware oftrithemius'polygraphiae-thebook which contains the cipher's key. trans255 lating it he found that it was in english, although written from right to left, that it allowed for both male and female initiates, and that it needed considerable improvement before the rituals could be worked. he further found that the german adept was the 'famous soror' sapiens dominabitur astris of nuremberg, whose real name was anna sprengel. in her 'reply' to westcott's initial

are valuable as an equilibrated and fitting basis for the reception of magical force; but unless the operator canreallyattract 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" in an earlier work,the key ofsolomontheking(1889),hepower63warns against the evil use of magic:'lethim who..determines10work evil be assured that this evilwill recoil on himself and that he will be struck by the reflex current' dion fortune, however, thought that working any kind of magical, as opposed to initiatory, rituals was always fraught with danger 'i cannot say much upon these subjects, for they are among the mo

GILBERT THE MAGICAL MASON

tshumananddivine, rosicrucianandcabalistic.theclassical researches offluddassisted in laying the foundations ofmodernchemistry,buthave long since passedintooblivion.ourancientfraterwas the real founder of rosicrucianism in thiscountry,andhis fame has never been surpassed, as an originalthinkeror mystical philosopher. he waschiefofthemedical school which laid claim tothepossession oftherosicrucian key to the universal science, oftheconstitution of the universe,ofthis world and of man. he framed a more consistent viewthanthenotable paracelsus who precededhim;his works gave rise to somuchdiscu.sionamongthelearned of his ownandthenext generationthateven his errors led tomuchenlightenment.50themagical masonalways an earnest christian in his life, he was deeply influenced by the school of cabali

you, my hearers, the duty of forming your own opinion on matters of religion: be not blindly led of any man: search the scriptures, whether of the jew, christian, or of madame blavatsky, and hold fast that which seemstoyou good. the unpardonable sin is knowingly to reject spiritual truth: whether from bigotry, self255 interest, or from a policy oflaisseralleris not important: the rejection is the key of the position. i congratulate you who are present, as those who have come out from among the masses of unthinking beings, and are seeking fortruth,earnest of purpose, and not to be dismayed by the disapprobation of those who prefer the easy,buthumiliating path of the many who allow others to do their thinking for them, and of those who are content with the ideal of a happy home to be obtaine

tament read by their light becomes a volume worthy of the acceptance of a nation. i speak of the essentials of the kabalah, of what i deem the ancient substra255 tum of the kabalah; without any delay i hastentogrant that in all extant treatises these primal truths have been obscured by generations of editors, by visionary and often crude additions, and by the vagaries of oriental imagery; but the key-notes of a great spiritual divine concealed power, of its emanations in manifestation, of its energizing of human life, of the prolonged existence of human souls, and of the temporary state of corporeal existence, are fundamental doctrines there fully illustrated; and these are the points of contact between the kabalah of the jew and the so-called esotericism of the teachings of buddha and of

ts of contact between the kabalah of the jew and the so-called esotericism of the teachings of buddha and of hinduism. it might be well argued that the catholic church, from which the protestant church was derived, was from its origin in the possession of the hebrew secret of the intentional exotericism of the bible, and of a priestly mode of understanding it, the esotericism of the kabalah, as a key to the true explanations of the jewish books, which being apparently histories are really largely allegorical.ifthis were granted, it would be plain that the catholic church has for ages acted wisely in discouraging the laity from bible study, and that protestantism made a great102themagical masonmistake in combining with the reformation of aviciouspriesthood the declaration of the profit to b

h this world?'tosleep, to die, perchance to dream; ay, there's therub.'theaim of each mortal, then, is to grasp at an ideal life, to prepare for another stage of existence; and how? how but through one's creator? who else could make or mar mylife-buti and my creator? religion is the name we mortals give to our aspirations towards our creator, and to our schemes to read him. religion, then, is the key to try in this secret lock; a secret religion might need hiding, what from? whom from? from one's creator? no; from one's fellow man, who in time past as far as history can reach, has never failed to sully the face of this fair earth with blasphemies, with idolatry, with persecutions, with religious martyrdom. religious zeal and intolerance have been too oftenbutconvertible terms. to combat th

GILBERT THE SORCERER AND HIS APPRENTICE

al abysses of the mind divine. a system which could captivate such men as reuchlin, athanasius kircher, knorr de rosenroth (whose 'kabbalah denudata' is the leading work on the subject, picus de mirandola, dr henry more, cornelius agrippa, and robert fludd, is surely worthy of more than a passing and superficial examination, especially when it is considered that the hebrew scriptures require some key wherewith to unlock the mysteries of the prophecies and the apocalypse; and that key, i venture to assert, is to be found, and found only in the kabbalah.18 the sorcererand his apprentice[reprinted fromwal/ords amiquarian magazine,vol. xi,no. 65(1887)pp.305-8.]2. thesymbolismofthe4ancientsin thisclavicula'no.2,ashortexplanation ofthesymbolism of those four important officers of a college, open

llude. the deuce of swords forms a species ofvesicapiscisenclosing a mystic rose of the. primary colours. the deuce of pentacles is bound together by a continuous band in such a manner as to form a figure 8, and represents the one as being the reflection of theother,asthe universe is thatofthe divine idea. the four aces stand out by themselves from the restofthepack, each forming, as it were, the key of its respective suit. the ace of sceptres recalls the club of -hercules;itis surrounded by eight detached leaves,whose shape recalls that of the hebrew letter yod, ori,and is crowned with the symbol of the triad represented by the three lopped branches; itisthesymbol of almighty strength within the cube of the universe, which latter is shown by the eightle bateleur..thejuggler or magician. a

ltered form. the tarot which we have is of jewish origin, and the types of the figures cannot be traced back further than the reign of charles vi' thesepheryetzirah.referred to in the above quotation has been recently translated by my friend dr wynn westcott, who is a skilful and erudite qabalistical student, so that it can now be read in english.itcertainly gives, in my opinion, the qabalistical key of the tarot; and shows at once, by evident analogy, the ancient and religious origin of its bizarre symbolism.itconsists of thirty-three short sections (the thirty-third being merely recapitulatory) divided into five chapters, and elucidated by thirty-two occult paragraphs called the 'paths. in fact, it may be called a treatise on the ten and the twenty-two. the numbers from one to ten are sa

nged man no. 12 which he considered was simply the mistake of some illiterate card255 manufacturer instead of being a hieroglyph fraught with deep meaning, or in other words, that its inverted position was not intentional. eliphaz levi, not only a clever man, but a deep occult student, and an initiate of the hidden knowledge, rated these singular cards at an inestimable value; and saw in them the key of alltheqabalistic and egyptian knowledge. furthermore, be it remembered that he had in his possession those cypher80thesorcerer and his apprenticemss of the order of the ar.0, as a cypher note of recent date signed with the initials a.l.c. testifies; further stating that he had made use of some of the knowledge contained therein in his occult works. but he probably felt he was not at liberty

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

GLOBAL FREEMASONRY

nature of this philosophy. why did the templars abandon christianity and become a heretical order? what led them to this? why did they undergo such a change in jerusalem? through the agency of masonry, what has been the effect on the world of this philosophy adopted by the templars? the templars and the kabbalah a book written by two masons, christopher knight and robert lomas, entitled the hiram key reveals some important facts about the roots of freemasonry. according to these authors, it is evident that masonry is a continuation of the templars. though, in addition to this, the authors also examined the origins of the templars. dl the magazine mimar sinan, a private turkish masonic publication intended for its own members. from the templars to ancient egypt global freemasonry ec a templ

their purported role as protectors of christian pilgrims visiting palestine as a pretense, but that their real aim was quite different: there is no evidence that these founding templars ever gave protection to pilgrims, but on the other hand we were soon to find that there is conclusive proof that they did conduct extensive excavations under the ruins of herod's temple 12 the authors of the hiram key were not the only ones who found evidences of this. french historian gaetan delaforge makes this similar contention: the real task of the nine knights was to carry out research in the area in order to obtain certain relics and manuscripts which contain the essence of the secret traditions of judaism and ancient egypt.13 at the end of the nineteenth century, charles wilson of the royal engineer

l research in jerusalem. he arrived at the opinion that the templars had gone to jerusalem to study the ruins of the temple. wilson found traces of digging and excavation under the foundations of the temple, and concluded that these were done by tools that belonged to the templars. these items are still in the collection of robert brydon, who possesses an extensive global freemasonry ee the hiram key: pharaohs, freemasons, and the discovery of the secret scrolls of jesus archive of information concerning the templars.14 the writers of the hiram key argue that these excavations of the templars were not without result; that the order discovered in jerusalem certain relics that changed the way they saw the world. in addition, many researchers are of the same opinion. there must have been some

and present-day freemasons? ancient egypt a classic example in the qur'an of a godless political system disappeared thousands of years ago. can it have any influence today? to find the answer to these questions, we must look at the ancient egyptian priests' beliefs with regards to the origin of the universe and of life. the ancient egyptian belief in materialist evolution in their book the hiram key, the english masonic authors christopher knight and robert lomas argue that ancient egypt has a very important place in regards to the origins of masonry. according to these authors, the most important idea that has transpired to modern masonry, from ancient egypt, is that of a universe existing by and of itself, and evolving by chance. they explain this interesting notion in these words: the

humanism revisited kc -ivmaterialism revisited n the first chapter of this book, we looked at the regime of pharaoh in ancient egypt and came to some important conclusions about its philosophical underpinnings. the most interesting feature of ancient egyptian thought, as we said, is that it was materialist, that is, posited the belief that matter is eternal and uncreated. in their book the hiram key, christopher knight and robert lomas have some important things to say on this matter that are worth repeating: the egyptians believed that matter had always existed; to them it was illogical to think of a god making something out of absolutely nothing. their view was that the world began when order came out of chaos, and that ever since there has been a battle between the forces of organizati

GNOSTIC HANDBOOK

y understand the gnostic vision it is important to grasp what gnosticism is and not to be bogged down in various historical manifestations of the gnostic way of looking at things. gnosis literally means wisdom but does not mean book learning, even tradition, it is a direct experience of the divine, the flash of wisdom that is brought when we meet god face to face. certainly gnosticism has certain key motifs, certain perennial ideals, which we will examine in the course of this book. however, we must appreciate that there are gnostic trends in most religious traditions. whether we are talking about odin on the world tree and his flash of wisdom as he grasped the runes or whether we are talking on the mystic achieving wisdom after days of penance and fasting, both are essentially gnostic. in

e blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at receptions of all secret societies, there are found indications of a doctrine which is everywhere the same and everywhere carefully concealed. the key of all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and kings. transcendental magic, eliphas levi. gnosticism and other ways of knowing in these days of science, technology and the rule of rationalism it is hard to grasp the ancient view of wisdom. knowledge was not simply to know about something, but to know s

and considered his message. guenons view of history is that it is comprised of a series of cycles, these he takes directly from the vedic tradition. in practise this means that history is a record of degeneration. accordingly, since the earliest times man has been sinking deeper and deeper into the mire of matter. while view is not popular with materialists and secularists, it is nevertheless the key focus of guenon s work. in his magnum opus "the reign of quantity and the signs of the times, guenon succinctly outlines the process of spiritual degeneration. as man thinks he is evolving, he is simply accelerating his own destruction- living standards and technology may advance, but only at the cost of spirit. this metaphysical entropy causes matter to become successively more physical, more

ent period, anti-traditions and forms of anti-gnosis arise purporting to be of spiritual value. the most dangerous facet of this process is how, in the darkest age, fissures will appear in the barrier between the physical world and the lower astral planes, and there will be an intrusion of the malefic inhabitants of this inferior subtle domain. this strange and dark prophecy as found in is also a key to a deeper understanding of the real nature of aquarius. while the new-agers claim it will be an age of love and mung-beans, since the ruler of aquarius is saturn, we can expect a bumpy ride first. while saturn is also the lord of the golden age (the satya yuga, this emphasises the dual nature of the planetary daemon, tester, destroyer and guardian of the the gnostic handbook page 60 garden o

per understanding of the real nature of aquarius. while the new-agers claim it will be an age of love and mung-beans, since the ruler of aquarius is saturn, we can expect a bumpy ride first. while saturn is also the lord of the golden age (the satya yuga, this emphasises the dual nature of the planetary daemon, tester, destroyer and guardian of the the gnostic handbook page 60 garden of eden. the key philosophical emphasis within guenon s historical analysis is on the duality of quantity and quality, quality being the character of the golden age (and indeed the principle of gold see our discussions of this later) and quantity, the kali yuga attribute. whether it be the decay of the nature of currency, or the clash between craftsmanship and the rule of the machine, this cycle of decay can b

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at reception of all secret societies, there are found gnostic theurgy page 12 indications of a doctrine which is everywhere the same and everywhere carefully concealed. occult philosophy has been the nurse or godmother of all intellectual forces, the key to all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. transcendental magic, eliphas levi. x gnostic theurgy page 13 the timeline where to begin? that is the question. the logical place might be at the beginning, but that opens the biggest can of worms within the gnostic system. for the gnostic, thin

f experience until either one awakens- or the cycle ends (eternity in this sense is the existence of time and space, the timeline we spoke of earlier, it is not forever, simply for as long as time and space exists. if our lives are eternally repeating then how can we break the cycle? how can we escape the inevitable cessation of existence at the end of the age? gnostic theurgy page 57 here is the key to solving the riddle of the wave and the particle dilemma. the alpha event (or in more gnostic terms, the fall of man) has caused the wave of creation to be brought into action. we are carried along with it and naturally head towards destruction. only by breaking away from this wave can a real self be created. only by forcing a particle or point outside of the wave, beyond space and time, can

ht into action. we are carried along with it and naturally head towards destruction. only by breaking away from this wave can a real self be created. only by forcing a particle or point outside of the wave, beyond space and time, can a true identity be forged. the process by which this revolution is made is that of transfiguration. the mechanism is the will to power. the will to power this is the key to the reality of reincarnation. the self only exists as a projection of the karmic factors that are around it, and these factors repeat age after age, re-animating consciousness and recreating life as we understand it. at the omega day all consciousness is dissolved, for there will no longer be lower forms to contain it, only those who have been transfigured, those who have developed the high

f these centres locks the organism into the static currents of the treasury of light. the characteristic of the city is that of change, the change from earthly to gnostic worship. this represents the transmutation of purely "nature" oriented vibrations into forces that serve the spiritual goal. this technology includes the correct use of passion and desire with the process of transfiguration. the key here is that all drives and goals must be directed towards the treasury of light. the commendation of the church is given for its patience and labour and it is especially commended because it has not fainted. these images refer to the immense effort and perseverance required to keep control over the energies of the base centre. the ideal situation would be total awareness or in more biblical t

which expresses this process of re-creation is found hidden within the creation tale of genesis. emanuel swedenborg, the great swedish mystic, taught that hidden with the seven days of creation was a description of our regeneration. though he did not relate these to the chakras, if we link them together we can gain a picture of the spiritual regeneration that takes place in the gnostic life. the key however is to realise that since man is being re-created through the seven days of creation, the actions described are being examined from the perspective of the transfiguration, not the fall of man. the seven days of creation basic church correlations of colour, consciousness and creative principles church. colour. consciousness. day of creation. ephesus. red. action, sensation. coming of lig

GOETIA LUCIFERIAN

ght to awaken and be transformed, then as the kali yuga ends and time reaches its final days, as the omega day explodes onto our planet, then we shall surely cease to be and there will be nothing of us left- no thought, record- not even a trace. annihilation is the hell that awaits those who do not have the eyes to see. he that hath ears to hear, let him hear matthew 11:1d,1 the goetia the lesser key of solomon the king l e m e g e t o n c l a v i c u l a s a l o m o n i s r e g i s reworked, written and inspired from the original manuscript by michael w. ford illustrated by elda isela ford the luciferian edition, houston, tx 2003 2 t h e g o e t i a written and presented anew by michael w. ford akhtya seker arimanius to restore the sorcerous path and the art of luciferian ascension illust

ks on the self, building and defining the character of i or being. the sorcerer is thus one who encircles energy and the spirits of the dead and the subconscious around the self; to strengthen and explore the avenues of a strong and open mind. the black magician also understands the respect which is necessary with working with exterior forces which often relate in an interior context. this is the key to the goetic sorcery path which is for this reason considered dangerous. the path of magick is that godform of lucifer, the angel perfected. the luciferian spirit is fire born, alive, vigorous and strong in will and pride. lucifer ascends in the sun, and falls with the darkening of the moon. this is the path of magick itself as above, so below. the luciferian model is presented strongly in th

ich is for this reason considered dangerous. the path of magick is that godform of lucifer, the angel perfected. the luciferian spirit is fire born, alive, vigorous and strong in will and pride. lucifer ascends in the sun, and falls with the darkening of the moon. this is the path of magick itself as above, so below. the luciferian model is presented strongly in this book, as this is a gateway or key to the mind expanding and developing. no longer shall the horrid sickness of christianity be brought down in the goetic work no longer shall the weak of mind approach this tome without duress. the walls are torn down yet they are at the same time built higher than they ever have been before. goetic sorcery should in itself be the grammar and foundation for the arte of magick, which is to ascen

ination of the angelic guide, the solar and luciferian blade of the divine will. the white hilted knife is used in such works such as workings of the divine will, or angelick holy guardian angel. the athame is also used in circulating and visualizing light around the self encircling the being. you will want to decorate the handle in the runes of summoning and protection, as first described in the key of solomon the king (clavicula salomonis, translated by s.l. macgregor mathers. the blade should be made in the hour of mercury when in the sign of the ram or scorpion. you may alternatively conduct such when the moon is waning in a more probable time frame. when you obtain a white handled knife, roughly six inches long wait until the moon is waning. fill a bucket or basin with distilled and p

quietly listen and think/comprehend before speaking. this spirit also transforms wine into water and blood into wine, being a vampyric shade which initiates into the mysteries of immortality and blood. he also instructs initiation into evolution and strengthening the self, that one may pass the requirements of a human body upon death while this is not proved. zagan makes fools wise, which holds a key to the tarot those who walk the fearful path, face the dangers of the mind and soul, may emerge as adepts in the arte of sorcery. he governs 33 legions of spirits. 67 0 volac volac/valax/valu/ualac is the sixty-second spirit who is a might president. he appears in the form of a child with angel s wings, who rides upon a two headed dragon. he instructs the knowledge of hidden treasures, or init

GOLDEN DAWN RITUALS A

ation on [c] and [e. tarot [n [n1 [p [o [q [r [f] 21. tarot description of 78 cards (symbology and meaning [n] 22. major arcana series [n1] 23. tarot: tabular view of dominion of symbols of book t in the celestial heavens, and operation and rules of the tree of life as projected in a solid sphere [p] 7 24. tarot: the astronomical correspondences [o] 25. tarot: method of divination (opening of the key [q] 26. tarot: tabulated rules [r] the adept must now pass an examination on. concourse of forces [t [x [s [h [y] 27. forty-eight enochian calls [t] 28. attributions of the enochian tablets- n.o.m- official attributions [s] 29. document- not given out- history of r.r. et a.c [l] 30. key of governance of combinations of the square of tablets (egyptian god forms, pyramids, and gods as applied to

GOLDEN DAWN RITUALS K

tus minor, what is the meaning of this title, abeignus" third adept "it is abi-agnus, lamb of the father. it is by metathesis abi-genos, born of the father, bia-genos, strength of our race, and the four words make the sentence, mountain of the lamb of the father, and the strength of our race. iao. hwchy. such are the words (all salute with 5=6 signs) chief adept "mighty adeptus major, what is the key to this vault" second adept "the rose and cross, which resume the life of nature and the powers hidden in the word i.n.r.i" chief adept "associate adeptus minor, what is the emblem which we bear in our left hands" third adept "it is a form of the rose and cross, the ancient crux ansata or egyptian symbol of life" chief adept "mighty adeptus major, what is its meaning" second adept "it represen

of the ten sephiroth in nature, divided into a hexad and a tetrad. the oval embraces the first six sephiroth and the tav cross, the lower four, answering to the four elements" 8 chief adept "associate adeptus minor, what is the emblem which i bear upon my breast" third adept "the complete symbol of the rose and cross" chief adept "mighty adeptus major, what is its meaning" second adept "it is the key of sigils and of rituals, and represents the force of the twenty-two letters in nature, as divided into a three, a seven, and a twelve; many and great are its mysteries" chief adept "associate adeptus minor, what is the wand which thou bearest" third adept "a simple wand having the colors of the twelve signs of the zodiac between the light and the darkness, and surmounted by the lotus flower o

powers of the pentagram; also to the five preparatory examinations for this grade. it is written 'his days shall be one hundred and twenty years; and one hundred and twenty divided by five yields twentyfour, the number of hours in a day and of the thrones of the elders in the apocalypse. further, one hundred and twenty equals the number of the ten sephiroth multiplied by that of the zodiac, whose key is the working of the spirit and four elements typified in the wand which i bear (chief adept knocks four times. all face east. chief adept opens the vault wide, enters, passes to the eastern end, or place of the head of the pastos, the coffin of 9 christian rosenkreutz, and then faces west. second adept enters and passes to the south. third adept goes to the north. other members remain standi

GOLDEN DAWN RITUALS SADD

fuse the cross of ten squares as illustrated in the admission badge of the 27th path of p, as taught in the 4= 7 grade of philosophus. thou shall note that the assignment of the planets to the sephirotic cross is quite different. thou shall also note that the system employed is constant and applies to all of the sixteen sephirotic crosses on the four elemental tablets. 19 attribution: k and tarot key 10, wheel of fortune is attributed to rtk. title of card: lord of the forces of life. rtk is the source of all life. b and tarot key 1, the magician is attributed to hmkh. title of card: magus of power. hmkh is the distributor of power found in rtk. in classical mythos b is the divine messenger of k. y and tarot key 2, the high priestess is attributed to hnyb. title of card: priestess of the s

itle of card: magus of power. hmkh is the distributor of power found in rtk. in classical mythos b is the divine messenger of k. y and tarot key 2, the high priestess is attributed to hnyb. title of card: priestess of the silver star. compare the position of the path of g on the tree of life. hnyb completes the supernal triad and acts as the "high priestess" to the inferior sephiroth. c and tarot key 3, the empress, is attributed to dsj. title of card: daughter of the mighty ones. dsj is the first of the inferiors below hnyb, and as it were, the base of the triangle of the supernals. f and tarot key 16, the blasted tower, is attributed to hrwbg. title of card: lord of the hosts of the mighty. hrwbg represents strength and fiery power. a and tarot key 19, the sun, is attributed to trapt. ti

grammaton as they are attributed to the four watchtowers in specific detail. make certain to examine the arrows closely to better understand the order of reading the hebrew letters. thou shall not confuse the hebrew letters with the order of the angelic names on the tablets. like english, these names are always read from left to right, for to do otherwise is to invoke evil forces and caco demons. key of attributions w h attribution of the great name to the four lesser angles 23 let the following diagrams aid thee in comprehension of the tetragrammaton on the tablets as well as their pyramidal nature. thou will remember that in the 4= 7 grade the pyramid was the admission badge of the 28th path. the pyramid, having a square base and four sides, is composed of equilateral triangles cut off

in the 1st column) triangle no. 2 m. triangle no. 3 element of the horizontal column. triangle no. 4 m. below is a sample illustration derived from the lesser angle of the earth tablet. in the servientsquare in rank w and column w, the column w is attributed to a and therefore the astrological symbol will be an airy sign. the rank is ruled by w therefore the symbol will be mutable a, c. the tarot key for c is the lovers. the hebrew letter attributed to it is z. the geomantic attribution is albus. take the water tablet, a angle, column h, rank y. the column is ruled by h which is attributed to c. therefore the astrological symbol will be a watery sign. the rank is ruled by y, therefore the symbol will be cardinal or fiery c- d. the tarot key for d is the chariot. the hebrew letter for d is

GOLDEN DAWN RITUALS SCONTINUED

gle no. 1 element of column (m in the 1st column) triangle no. 2 m. triangle no. 3 below triangle no. 4 m. below is a sample illustration derived from the lesser angle of the b tablet. in the servient square in rank w and column w, the column w is attributed to a and therefore the astrological symbol will be an airy sign. the rank is ruled by w therefore the symbol will be mutable a, c. the tarot key for c is the lovers. the hebrew letter attributed to it is z. the geomantic attribution is albus. take the c tablet, a angle, column h, rank y. the column is ruled by h which is attributed to c. therefore the astrological symbol will be a watery sign. the rank is ruled by y, therefore the symbol will be cardinal or fiery water- d. the tarot key for d is the chariot. the hebrew letter for d is

GOLDEN DAWN RITUALS T

nd of the adept when utilizing these calls. beware not to profane them or utilize them casually, as one is apt to attract the opposite forces. this could lead to physical harm or spiritual disaster. eighteen of the first nineteen calls are verbally expressed, and are attributed or are to be used in conjunction with the tablet of union, and the four enochian tablets of the terrestrial watchtowers. key 1: this key is used to activate the entire tablet of union. it is to be used for all invocations of the various angels of the tablet of union. this key is not used in the invocation of the angels that may be extracted from the four watchtower tablets. key 2: utilize this key to activate the spiritual forces and angels of the column e.h.n.b. the activation of the far left-hand column on the tab

in the invocation of the angels that may be extracted from the four watchtower tablets. key 2: utilize this key to activate the spiritual forces and angels of the column e.h.n.b. the activation of the far left-hand column on the tablet of union is extremely important and must precede the calls to be utilized for all invocations of the angels of the tablet of union. in the same manner as the first key, it is not to be employed in the invocations of the various angels of the four watchtower tablets. spirit file 2nd key *note: in general, we activate the entire tablet with the first call, and the spiritual force with the second. the first call always precedes the second call. key 3: m utilize the third key or call to activate the row of exarp. it should as well be utilized to activate the m t

els of the four watchtower tablets. spirit file 2nd key *note: in general, we activate the entire tablet with the first call, and the spiritual force with the second. the first call always precedes the second call. key 3: m utilize the third key or call to activate the row of exarp. it should as well be utilized to activate the m tablet as a whole, and for the lesser angel of the tablet. m ofm. 3 key 4: n utilize the fourth key or call to activate the row of hcoma. it should as well be employed to activate the n tablet as a whole, and for the lesser angle of the tablet. n ofn. key 5:l utilize the fifth key or call to activate the row of nanta. it should as well be employed to activate the l tablet as a whole, and for the lesser angle of the tablet. l ofl. key 6:o utilize the sixth key or c

et. l ofl. key 6:o utilize the sixth key or call to activate the row of bitom. it should as well be employed to activate the o tablet as a whole, and for the lesser angle of the tablet. o ofo. keys one through six relate to the tablet of union (this relates to the five points of the pentagram and the center) the remaining keys relate to the four terrestrial tablets of the watchtowers. keys 7- 18: key 7: utilize to activate n of m and all invocational work in this quadrant. key 8: utilize to activate l of m and all invocational work in this quadrant. key 9: utilize to activate o of m and all invocational work in this quadrant. key 10: utilize to activate m of n and all invocational work in this quadrant. 4 key 11: utilize to activate l of n and all invocational work in this quadrant. key 12

ant. key 8: utilize to activate l of m and all invocational work in this quadrant. key 9: utilize to activate o of m and all invocational work in this quadrant. key 10: utilize to activate m of n and all invocational work in this quadrant. 4 key 11: utilize to activate l of n and all invocational work in this quadrant. key 12: utilize to activate o of n and all invocational work in this quadrant. key 13: utilize to activate m of l and all invocational work in this quadrant. key 14: utilize to activate n of l and all invocational work in this quadrant. key 15: utilize to activate o of l and all invocational work in this quadrant. key 16: utilize to activate m of o and all invocational work in this quadrant. key 17: utilize to activate n of o and all invocational work in this quadrant. key 1

GOLDEN DAWN RITUALS T3

nd of the adept when utilizing these calls. beware not to profane them or utilize them casually, as one is apt to attract the opposite forces. this could lead to physical harm or spiritual disaster. eighteen of the first nineteen calls are verbally expressed, and are attributed or are to be used in conjunction with the tablet of union, and the four enochian tablets of the terrestrial watchtowers. key 1: this key is used to activate the entire tablet of union. it is to be used for all invocations of the various angels of the tablet of union. this key is not used in the invocation of the angels that may be extracted from the four watchtower tablets. key 2: utilize this key to activate the spiritual forces and angels of the column e.h.n.b. the activation of the far left-hand column on the tab

in the invocation of the angels that may be extracted from the four watchtower tablets. key 2: utilize this key to activate the spiritual forces and angels of the column e.h.n.b. the activation of the far left-hand column on the tablet of union is extremely important and must precede the calls to be utilized for all invocations of the angels of the tablet of union. in the same manner as the first key, it is not to be employed in the invocations of the various angels of the four watchtower tablets. spirit file 2nd key *note: in general, we activate the entire tablet with the first call, and the spiritual force with the second. the first call always precedes the second call. key 3: m utilize the third key or call to activate the row of exarp. it should as well be utilized to activate the m t

els of the four watchtower tablets. spirit file 2nd key *note: in general, we activate the entire tablet with the first call, and the spiritual force with the second. the first call always precedes the second call. key 3: m utilize the third key or call to activate the row of exarp. it should as well be utilized to activate the m tablet as a whole, and for the lesser angel of the tablet. m ofm. 3 key 4: n utilize the fourth key or call to activate the row of hcoma. it should as well be employed to activate the n tablet as a whole, and for the lesser angle of the tablet. n ofn. key 5:l utilize the fifth key or call to activate the row of nanta. it should as well be employed to activate the l tablet as a whole, and for the lesser angle of the tablet. l ofl. key 6:o utilize the sixth key or c

et. l ofl. key 6:o utilize the sixth key or call to activate the row of bitom. it should as well be employed to activate the o tablet as a whole, and for the lesser angle of the tablet. o ofo. keys one through six relate to the tablet of union (this relates to the five points of the pentagram and the center) the remaining keys relate to the four terrestrial tablets of the watchtowers. keys 7- 18: key 7: utilize to activate n of m and all invocational work in this quadrant. key 8: utilize to activate l of m and all invocational work in this quadrant. key 9: utilize to activate o of m and all invocational work in this quadrant. key 10: utilize to activate m of n and all invocational work in this quadrant. 4 key 11: utilize to activate l of n and all invocational work in this quadrant. key 12

ant. key 8: utilize to activate l of m and all invocational work in this quadrant. key 9: utilize to activate o of m and all invocational work in this quadrant. key 10: utilize to activate m of n and all invocational work in this quadrant. 4 key 11: utilize to activate l of n and all invocational work in this quadrant. key 12: utilize to activate o of n and all invocational work in this quadrant. key 13: utilize to activate m of l and all invocational work in this quadrant. key 14: utilize to activate n of l and all invocational work in this quadrant. key 15: utilize to activate o of l and all invocational work in this quadrant. key 16: utilize to activate m of o and all invocational work in this quadrant. key 17: utilize to activate n of o and all invocational work in this quadrant. key 1

GOLDEN DAWN RITUALS U7

.for only he that humbleth himself shall be exalted. magical knowledge is not given unto thee to tickle thy vanity and conceit, but that by its means, thou mayest purify and equilibriate thy spiritual nature and honor the vast and concealed one. this is the explanation of the first diagram of the paths, the sephiroth being in the queen scale and the paths in the masculine or king scale. it is the key of the forces which lie in tcq, the bow. treasure it in thy heart and mark it well, seeing that therein is the key of nature. meditate on it and reveal it not unto the profane, for many and great are its mysteries. the colors differ according to the world or aspect of the great names they represent. there are four scales of color which correspond to the four kabbalistic worlds. they are: scale

GOLDEN DAWN RITUALS VENUSZAM16

the wand. say "in the names and letters of the great western quadrangle, spirits of fire, adore your creator" hold the lotus wand on high. say "in the three great secret holy names of god borne upon the banners of the west, oip teaa pdoce, and in the name of,edlprnaa great king of the south, spirits of fire, adore your creator" step 6 still facing south, vibrate very powerfully the sixth enochian key, invoking the line bitom from the tablet of union. formulate an astral banner of the east surrounding one's self "in the name of elohim and in the name of yhvh tzboath, i command ye, o ye dwellers in the realm of fire, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge this talisman of nogah" step 7 go to the appropiate dirtection to begi

GOLDEN DAWN RITUALS Z1

left shoulder (from the side of the black pillar, as they first received it, and the white sash from the right shoulder. egyptian head-dresses, or nemysses are worn by the chiefs and officers with those of the chiefs being of the color of their mantles striped with the complementary color. those of the officers are striped equally in black and white or plain black squares of approved pattern. the key to the formation of the tunic and nemyss is the crux ansata, for the nemyss makes the oval, and the arms and body of the tunic, the cross. the symbolism of the temple the bases of the two pillars are respectively in jxn and dwh; the white pillar being in jxn and the black pillar in dwh. they represent the two pillars of mercy and severity. the bases are cubical and black to represent the l ele

GOLDEN DAWN RITUALS ZAM13

dept "mighty adeptus exemptus what is the meaning of this title 'abi- agnus" third adept "it is abi-agnus, lamb of the father. it is by metathesis, abigenos, born of the father. bia-genos, strength of our race, and the four words make the sentence "mountain of the lamb of our father and the strength of our race. iao. yehashuah. such are the words" chief adept "mighty adeptus exemptus, what is the key of this vault" 4 second adept "the rose and cross which are hidden in the power of the word i.n.r.i" chief adept "associate adeptus minor, what is the emblem which i bear on my breast" third adept "the complete symbol of the rose and cross" chief adept "i also carry the wand of the winged globe around which the twin serpents of egypt twine. it symbolizes the balanced force of the spirit in the

GOLDEN DAWN RITUALS ZAM16

with the cup. say "in the names and letters of the great western quadrangle, spirits of n, adore your creator" hold the lotus wand on high. say "in the three great secret holy names of god borne upon the banners of the west, mph arsl gaiol, and in the name of ra-agiosel, great king of the west, spirits of n, adore your creator" step 6 still facing west, vibrate very powerfully the fourth enochian key, invoking the line hcoma from the tablet of union. formulate an astral banner of the east surrounding one's self "in the name of twabx \yhla and in the name of la, i command ye, o ye dwellers in the realm of n, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge this talisman of qdx" step 7 go to the east to begin the supreme invoking ritu

GOLDEN DAWN RITUALS ZAM22

of o adore your creator! step 4 make a cross with the incense. say: in the name and letters of the great southern quadrangle revealed unto enoch by the great angel ave, spirits of o, adore your creator! hold incense on high. say: in the three great secret names of god borne upon the banner of the south, oip teaa pdoce, spirits of o, adore your creator! step 5 still facing south, vibrate the sixth key activating the line of bitom (while vibrating the key, formulate the banner of the east astrally around yourself) with lotus wand held by the kerubic band of e,begin tracing the whorl. say: in the name of edlprnaa, great king of the south, spirits of o, adore your creator! make the 4=7 grade sign. step 6 move back to the east between the pillars, facing west. say: in the name of twabx hwhy and

GOLDEN DAWN RITUALS ZAM8

hwhy, but is written as if it is bound together as yahdnhy if we take the octagram and reflect it from every fourth point, we have the star of b, and this certainly is akin to the nature of b. it is a further potent symbol representing the binding together of concentrated positive and negative forces of nature and of the elements, under the name of yahdnhy we must always remember that ynda is the key of hwhy. 11 the enneangle is referred to the ninth sephira of dwsy. it is representative of the power of the ennead and the enneagon. it also shows the operating power of nature by the dispersal of the rays of the seven planets, and of the head and tail of the dragon of the moon, otherwise known as cauda and caput draconis. when we reflect on the enneagram from every third point, we find that

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ther with many other anomalies of earth science. in brief the argument is: 1 antarctica was not always covered with ice and was at one time much warmer than it is today. 12 ibid. 13 ibid, foreword. see also f. n. earll, foreword to c. h. hapgood, path of the pole, chilton books, new york, 1970, p. viii. 14 from einstein's foreword (written in 1953) to charles h. hapgood, earth's shifting crust: a key to some basic problems of earth science, pantheon books, new york, 1958, pp. 1-2. graham hancock fingerprints of the gods 20 2 it was warm because it was not physically located at the south pole in that period. instead it was approximately 2000 miles farther north. this would have put it outside the antarctic circle in a temperate or cold temperate climate .15 3 the continent moved to its pres

ncyclopaedia britannica, 1991, 3:289. 7 shape of the world, pp. 123-4. 8 ibid, p. 125. 9 ibid, p. 131. graham hancock fingerprints of the gods 38 from nowhere. 10 indeed, with their accurate longitudes, cook s pacific maps must be ranked among the very first examples of the precise cartography of our modern era. they remind us, moreover, that the making of really good maps requires at least three key ingredients: great journeys of discovery; first-class mathematical and cartographic skills; sophisticated chronometers. it was not until harrison s chronometer became generally available in the 1770s that the third of these preconditions was fulfilled. this brilliant invention made it possible for cartographers to fix longitude precisely, something that the sumerians, the ancient egyptians, th

riginally plotted out in paris in 1911 by the international conference of ephemerids) and from this graph it is possible to match angles and precise historical dates with confidence and accuracy. posnansky was able to date the kalasasaya because the obliquity cycle gradually alters the azimuth position of sunrise and sunset from century to century.4 by establishing the solar alignments of certain key structures that now looked out of true, he convincingly demonstrated that the obliquity of the ecliptic at the time of the building of the kalasasaya had been 23 8 48. when that angle was plotted on the graph drawn up by the international conference of ephemerids it was found to correspond to a date of 15,000 bc.5 of course, not a single orthodox historian or archaeologist was prepared to acce

aymara is rigorous and simple which means that its syntactical rules always apply, and can be written out concisely in the sort of algebraic shorthand that computers understand. indeed, such is its purity that some historians think it did not just evolve, like other languages, but was actually constructed from scratch. sunday times, london, 4 november 1984. 23 m. belts, ancient language may prove key to translation system, computerworld, vol. ix, no. 8, 25 february 1985, p. 30. graham hancock fingerprints of the gods 98 miraculously by sea as so many of the legends told. where had these seafarers been going? what had their objective been? and why, come to think of it, had they made such dogged efforts to stay in tiahuanaco for so long before admitting defeat and moving on? what had they be

rld in a canoe guided by the paddler twins, gods who appear prominently in maya mythology. other figures an iguana, a monkey, a parrot, and a dog accompany the dead ruler. we learn more of the mythological significance of dogs in part v of this book. 16 details are reproduced in john romer, valley of the kings, michael o mara books limited, london, 1988, p. 167, and in j. a. west, the traveller s key to ancient egypt, harrap columbus, london, 1989, pp. 282-97. 17 in the case of ancient egypt the dog represents upuaut, the opener of the ways, the bird (a hawk) represents horus, and the ape, thoth. see the traveller s key to ancient egypt, p. 284, and the ancient egyptian book of the dead, pp. 116-30. for ancient central america see note 15. 18 pre-hispanic gods of mexico, p. 40. 19 the egyp

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

there are those who find this sort of material to be disturbing to them. they find that even though they might fancy themselves to be followers of the law of thelema, proclaimed by its prophet aleister crowley, who contacted pr terhuman intelligences such as lam, or aiwass- an early prototype of the now familiar grey alien or e. t. anybody who holds to the very well-founded idea that contact is a key ingredient in the recipe is regarded as some sort of mountebank or charlatan. people like that write about little green men (why not little green women too) and are crazy. really? then is it better to live in a sane form of hero-worship cults, doing what the dot-to-dot coloring book version of magick tells the wanna-be practitioner to do? perhaps for those who sell books like that. it is for t

ve been destroyed at the destruction of jerusalem. other objects are removed: a pot of manna a relic of the mysterious food that appeared out of nowhere to feed the israelites fleeing egypt; the rod of aaron, that which had turned to a serpent, which devoured those created from the wands of the egyptian magicians. the high priest then finds four pieces of paper that on inspection, prove to be the key to the cipher of the royal arch mason. with it, those present are able to decode the mysterious writing on the ark, which includes the long-lost word of the master mason, the ancient names of three sky gods drawn together to form a single word. by such ciphers and codes have the initiates of all times communicated with each other and with their ultraterrestrial masters, the secret chiefs of th

hering the code. eighth, crowley s magical son frater achad did partially decipher the code, but it remained for carol smith in 1974 to solve it, and for software programmer frater lamed to make it readily accessible to investigators in the 1980s. ninth, the ufonauts themselves use the cipher when they five names to themselves, their home planets, etc. they know the case will be reported, and the key words will be communicated to the illuminati. tenth, since i applied the cipher to such key words, the code is now completely accessible to ufologists and others. the cipher can help analyze cases, predict manifestations and trace the ufonauts to their very doorsteps; and yes, they do have doorsteps. eleventh, as soon as the ufonauts and illuminati know the knowledge of the cipher is widesprea

together. however, this outstanding sampling of the best the human race has to offer have, in their own way, provided us with clues and building blocks. some are geniuses, some saints; a few are absolute scoundrels. all are fascinating. what follows is a thumbnail sketch of some of these individuals, listed alphabetically. aaron, rabbi y. n. ibn, also known as yonah fortner.rabbi ibn aaron was a key figure in the 1950s and 1960s in the new york city area ufology circle centered around the saucers and unexplained celestial events research society s (saucers) discussion and lecture committee. rabbi ibn aaron collaborated with the late dr. john j. robinson in the consultants committee on semitic philology. a satirist of some talent, ibn aaron collaborated on the i go to see series, which too

e saucers and unexplained celestial events research society s (saucers) discussion and lecture committee. rabbi ibn aaron collaborated with the late dr. john j. robinson in the consultants committee on semitic philology. a satirist of some talent, ibn aaron collaborated on the i go to see series, which took a wickedly mirthful look at various ufo personalities, cults and groups. rabbi ibn aaron s key contribution, however, was his extraterrestrialism series published in saucer news, which postulated that ancient documents, including the old testament, were really specific accounts of extraterrestrial visitations. a linguist of great talent, he postulated that many biblical passages had been mistranslated, especially when aramaic texts were mistaken for hebrew. for example, the phrase ruach

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

gician works in a temple; the universe, which is (be it remembered) coterminous withhimself" aleister crowley, book 4 the magical universe is the macrocosm of the magician. as a magician, you will have your own experiences in your own aspects, but no two magicians will see the subtle planes of the watchtowers and aethyrs in exactly the same way. these general agreements are called signposts. like key sites on a map, the signposts will guide you through the majar regions of the cosmic planes. however, no two tourists will have exactly the same experiences on a trip to a foreign country, and in the same way no two magicians will experience the watchtowers or aethyrs in exactly the same way. even when the objective experience is similar, every-one's responses and interpretations will vary acc

y crude representations of the watchtowers. for example, the actual watchtowers are not twodimensional like the f at paper of this book but extend in at least five dimensions: height, 33 width, depth, time, and consciousness. each watchtower square represents a specific area or region of the inner worlds. each is controlled by a hierarchy of deities. some have demons, and some are associated with key egyptian deities and corresponding sphinxes. sorne squares are associated with astrology signs and tarot cards. a detailed analysis of the many forces and currents that flow through these squares is described in enochian magic. the detailed results are induded in the appendices of this manual (see appendices a through d. they are not haphazard, but represent a natural outcome of the hermetic a

3. confirme developing your body of light until it is as real as your physical body. slowly, gradually, project it outward from your astral temple into the surrounding environment of the astral plane. stage 4. practice "rising on the planes" going higher and higher each time. try to reach the spiritual planes beyond the mental. note: the development of the body of light is an ongoing process. the key to success is practice. the fruit of your efforts are the experiences and lessons that you will surely encounter as you advance. remember, your subtle body already exists; you are simply becoming conscious of it. warning: do not confuse the planes. always keep your subtle body on the subtle planes and your physical body on the physical plane. mental imbalance can result from confusing the plan

true creation is the magical process of the hanged man in 178 179 water followed by a double dose of spiritual insight (hierophant in taurus. thus creation under the formula qaa implies the conscious giving of oneself. the letters ger, un, un are written: 180 the formula of kika let me go back into the world; yea, back into the world. aleister crowley, liber vii the enochian word kika, pronounced key-kah, is comprised of the first letters of the words, kafafam ia komselha ap which means "the enduring truth of the changeless circle" the entire phrase adds up to 947, the number for nibm ta khr parry meaning "an equal turn of the wheel of fate" this reduces to 2 by aiq bkr, the number for divine will. the two main words of the phrase (i.e, kafafam komselha) add up to 866, the names of the thr

upper eyelid is spirit while your lower eyelid is matter. with experience you should be able to see both aspects of reality in this aethyr. 215 asp, your reincarnating ego esoteric philosophy teaches the existence of two 'egos' in man, the mortal or `personal' and the higher, the divine or' impersonal'calling the former "personality" and the latter "individuality" h.p. blavatsky, glossary to the key to theosophy the 21st aethyr is the aethyr of causation, asp. the word asp has the number 22, which is also the number for t-sa which means" the l ikeness within" and the number of paths on the tree of life. this the aethyr of the reincarnating ego. the three governors of asp are: khlirzpa keh-helee-rah-zod-pah toantom toh-ah-en-toh-em vixpalg veetz-pah leh-geh when you first enter asp you wil

GREY W G CONDENSATION OF KABBALAH

ed in occult philosophy, the tree-idea grew very greatly. it was used chiefly for classifying and coding specific spiritual themes under group-headings, so that each sphere, and later the paths between them, became one of such headings under which vast amounts of material could be stored rather like a filing cabinet or a computer. thus in theory one only had to think hard enough at any heading or key and access could be gained to all that followed in that category of consciousness. of course this meant an enormous amount of work while programming the scheme, but kabbalists thought this well worth the effort for the sake of what they gained from it. if mankind as a whole, or sufficient individual members of it should ever attain a spiritual state of what might be regarded as perfection, thi

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

innocence and safety of the light, lest they fall unwary into the pit and be lost forever to the dogfaced denizens of darkness. evocation to visible appearance is an extremely powerful form of ritual, designed primarily for working with the averse forces in a safe and sane fashion. s. l. macgregor mathers spent a great deal of time studying and translating magical grimoires including the greater key of solomon,2 the lesser key of solomon3 (also known as the lemegeton, the grimoire of armadel,4 and the book of the sacred magic of abra-melin the mage.5 israel regardie contended that the magical grimoires contain the remnants of an ancient form of psychology, although in a greatly corrupted form. this corruption is likely due to the official condemnation of magic in all its forms by the chri

radigm prevalent in europe during the middle ages degraded the ancient and sacred science of theurgy into the vulgar sorcery of the grimoires and corrupted its sublime aims into the puerile desires of its guilt-instilled and greedy practitioners.6 1 herewith is revealed a profound magical secret, although "neither torches nor glasses shall aid those without eyes to see" 2 clavicula solomonis, the key of solomon the king [1456, trans. and ed. s.l. macgregor mathers, 1st paper ed (york beach: weiser, 1989. 3 goetia, the lesser key of solomon, trans. s. l. macgregor mathers and ed. aleister crowley (chicago: the occult publishing house, 1903. 4 the grimoire of armadel [17th century, trans. s.l. macgregor mathers, new ed (york beach: weiser, 1995. 5 the book of the sacred magic of abra melin t

se precautions are necessary to attempt to avoid the catastrophe that would doubtlessly ensue, should the casual reader skip the rest of the work and attempt to begin directly with magical evocation. it remains to clarify how to perform magical evocation in safety. the averse forces are indeed unbalanced forces whose energy is highly unstable and dangerous. proper insulation is the most important key to relating to them in a safe fashion. for example, by way of analogy, electricity in itself is neither good nor evil. although guaranteed to kill you, should you grab a live wire with enough current flowing through it, with proper insulation electricity may nonetheless light up an entire city. likewise, although they are extremely dangerous, the magician with proper insulation may safely hand

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ng himself rigr, traverses the world, and founds the families of man. the finnish legend makes wiiinamoinen, ilmarinen and lemminkainen travel (rune 23, quite on a par with o^inn, loki, and hoenir. if now we look from these heathen myths to those in a christian dress and of a later time, the connexion between them can be no enigma: that of perkunos changing into the saviour has already set us the key. either christ and peter journey out together, or one of the two alone; the fable itself turns about in more than one direction. antique above all sounds the visit of these godlike beings, like that of osinn, to the blacksmith, and here the rewarding of hospitality is not left out. in the norw. preface. xli tale no. 21, the saviom, after he lias far surpassed liis host ia feats of skill, yet p

ry time in the legends of the odenberg, of the weser mountains and the harzj and in many more (d. sag. nos. 9. 303. 314. bechst. 1, 146. 3, 16. 4, 210-1. dieffenbach's wetterau pp. 284-5. 190; it must be very old^ the flower is commonly said to be blue, the colour most proper to gods and spirits, yet also i find 'purple flower' and' luhite flower' mentioned. sometimes it is called schlusselbhime (key-flower, because it locks the vault, and as symbol of the key-wearing white woman, whom the bunch of keys befits as old mistress and housekeeper, and who has likewise power to unlock the treasure; also luck-fiower (bechst. 3, 212, but most frequently ivunderblume. when three loonderfioioers are named, it seems to mean three on one stalk (ib. 1, 146. 4, 209. the sudden violent spriuging-to of th

nf. ettner's umviird. doctor 1720-1. 982 translation. this he did secretlyj without the knowledge of chi'iemhilde, who to the last supposes it to be in his hands^ till he answers 2308, 3: den schatz weiz nu nieman wan (but) got unde min. no doubt there were other legends which placed it in mountains: the account given by a woman living in nerike was, that it lay inside the kilsherg there, and the key to the cavern was kept under a rosebush (iduna 10, 269. the ms. 2, 169^ has: der imelunge hort lit in dem burhnherge in bi (by them, i.e. the ehine-folk; but the msh. 2, 24p reads' der nibelunge hort' and' in dem lnrlenberge' imelunge may be corrupt for nibelunge, as imelot for nibelot fp. 385 n, and lurlenberg shall have its due, if such be the reading, though i had taken burlenberc for burgl

elion pp. 49. 50, the man, when undressed^ must be touched with a magic ring: forthwith he turns into a wolf, and runs after game. marie de fr. 1, 182 makes a knight become a bisclaveret thi-ee days every week, and run about naked in the wood; if the clothes he has laid aside be removed, he has to remain a wolf^ pluquet (cont. pop. 15) remarks, that he can only be delivered by being beaten with a key till he bleeds. the common belief among us is, that the transformation is effected by tying a strap round the body; this girth is only three fingers broad, and is cut out of human skin. such a iverwolf is to be distinguished from natural wolves by his truncated tail. from the witch-records of lorrain we learn, that when stalks of grass were pulled up, blessed and thrown against a tree, wolves

te perpendicular. then one begins to ask the other' i ask thee in the name of g, etc, tell me truth and lie not, who stole so and so? did hans, fritz, peter' at the name of the guilty party the ring su2)s off, the sieve falls to the ground, and the thief is known. in all the other descriptions i have read, the thing is done in daylight, and the sieve does not fall, but spins round. sieve-tuening. key-spinning. 1109 ceut, many books meufcion it, and couple together sieve-turners and spell-speakers^ it may liore and there be still in use, conf. stender sub v 'seetinu tezzinaht^ and his gram. p. 299; it seems the lettons stick it on a pair of shears. but it was already known to the greeks, theocritus 3, 31 mentions a k0(jkiv6^avtllucian (alex. 7) speaks of koakivcp fj,avtevea6ac among

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

saw a copper pot standing on three legs, quite new and swarmingfull of horsebeetles (roskafer. she told her parents, who saw at once that the beetles were a treasure, and hastened with her to the hill, but found neither pot nor beetles any more (ibid. 8, 305. here beetles appear as holy animals guarding gold, and themselves golden. in sweden they call the small goldbeetle (skalkrak) virgin mary s key-maid (jungfru marie nyckelpiga, dybeck; s runa 1844, p. 10; in spring the girls let her creep about on their hands, and say, hon marker mig brudhandskar/ she marks (foreshews) me bride s gloves; if she flies away, they notice in which direction, for thence will come the bridegroom. thus the beetle seems a messenger of the goddess of love; but the number of the black spots on his wings has to b

GRIMOIRE OF TURIEL

of jesus christ that, being pure and clothed in the vestments of sanctity, i may the secret grimoire bring this work to perfection, through jesus our lord who liveth and reigneth with thee in the unity of the holy ghost. amen. sprinkle thyself with holy water and say asperges me domine hysope, et mundabor. lavabis me et super nivem dealbabor. hail o mighty god, for in thy power alone abideth the key to all exorcising of principalities, powers, thrones, angels and spirits. amen. then bless your girdle, saying: o god who by the breath of thy nostrils framed heaven and earth and wonderfully disposed all things therein in six days, grant that this now brought to perfection by thine unworthy servant may be by thee blessed and receive divine virtue, power and jnfluence from thee that every thin

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

development was the addition of a loop to the [72] top of the tau cross. this formed what is often called the egyptian cross, because it became a very important symbol of their rituals. by them it was called the crux ansata, or cross of life, and was their symbol of immortality or the continuity of life. it is often found in the hands of statues and in pictures of their gods and goddesses as the "key of life" by some, who are entirely ignorant of the facts, it is claimed that the crux ansata was a sex symbol. that is because, to the early egyptians, the reproductive process throughout all nature, in all plant and animal life, was a great mystery. that the seed in the ground, or any cell of living matter, could reproduce its kind and assist in maintaining a continuous line of its own specie

o explain all the workings of the r. c. triangle in the composition of matter, as now explained to all our members of the first and fourth degrees, would be to reveal that which would never be understood by the uninitiated and always misunderstood by his critics. but dalton did refer to the triangle in some places of his manuscript and in some of his public speeches. in fact, the triangle was the key to his work, the use of it becoming an obsession with him. all in all, dalton made many thousands.not hundreds.of observations of the workings of nature and kept them well tabulated and classified. he made many hundreds of laboratory experiments, and he had students and friends cooperating with him in making other experiments. he climbed mountains [107] almost daily to register certain effects

ts of the first american rosicrucians, who established their headquarters near philadelphia in 1694. a member of the english branch which sponsored the first movement in america, mrs. may banks-stacey, descendant of oliver cromwell and the d'arcys of france, placed in his hands such papers as had been officially transmitted to her by the last of the first american rosicrucians, with the jewel and key of authority received by her from the grand master of the order in india, while an officer of the work in that country. for several years correspondence was maintained with different representatives of the foreign jurisdictions until proper investigation see portrait on page 10.[133] could he made establishing the worthiness of dr. lewis to carry out the warrants then in his possession. final

e. guesdon, begun in 1945, became more frequent. she kept mr. bernard informed of her efforts to establish the french jurisdiction of a.m.o.r.c. and loaned him rosicrucian works in english. in december, 1948, jeanne guesdon wrote that everything was ready and sent him an application for membership which he immediately filled out. thus he became the first member of the french jurisdiction with the key number 2, the imperator having been honored with number 1. on march 29, 1955, mile. guesdon passed through transition after a short illness. in 1956, the imperator asked raymond bernard to become the head of the french jurisdiction, according to mile. guesdon's wish. in accepting this, frater bernard undertook the task of establishing lodges, chapters, and pronaoi in all french-speaking countr

in the rituals of the organization, both in the temple lodges and in the grand lodge rituals. peculiar to note, if you reverse the letters of the word, cromaat, they constitute the abbreviation of the words: the ancient and mystical order rosae crucis. crux ansata.the looped cross. a tau or t cross with a loop at the top. it is of ancient egyptian origin and was referred to by them as the ankh or key of life. an ancient symbol of immortality and of life. it was often included as part of a pharaoh's name as in tutankhamen. cycle.a period of time, evolution, process, method, or manifestation. mystically every progressive action is in cycles, definite and important. the cycle of human life is divided into periods of seven years, each of which is a cycle in the growth and development of the mi

HAMIL THE ROSICRUCIAN SEER

connection with barrett is explained in notes copied by the late gerald yorke from hockley papers in the possessionofthe latejohnwatkins. discussingthemagus,hockley wrote:'theabove which is an abridgmentofthe title sufficiently gives the scopeofthe work which consistsofan unacknowledged compilation from other authors. in fact, all that isofreal value is taken from cfomelius] agrippa&theclavis or key to unlock the mysteriesofrabbi solomon, and an ancient work on telesmataofgreat rarity which only exists inmsofwhich, however,thereare a largenumberofcopies extant.forcompiling this book my late friendjohndenley, the occult booksellerofcatherine street, lent barrett the wholeofthe materials,andmy friend complained that blarrett] never recompensed him even with a copy. at the saleoflackington's

and depthofinformation received. it seems unlikely that a teenage girl with, presumably, an average victorian female's education, could have invented the religious and philosophical information hockley transcribed. many seekers after arcane knowledge sought initiation into freemasonry, in the erroneous belief that knowledgeofthe rituals of freemasonry would set them on the path to discovering the key to all knowledge. surprisingly, hockley did not take this step until his fifty-fifth year, although some of his contacts, professional, spiritualist and occult, must have been14therosicrucianseerspiritualism, occultism, and their practitioners. they reveal his depthofknowledge of occult literature (although davies states that hockley knew no other language than english) and the resultant abili

d that although my time was fully occupied, yet, having receivedmyg.s.'s permission, i would receive his book as often as possible, and, placing the tide my seeress had copied, i asked if he could see it, and if the charcters were correct.'thefigures are the same; the spiritual characters are the same.'itis the talisman of the sun, as i thought when i made it the highest that might be made.itis a key to the language of all spirits and their talismans that dwell there.'thatis, there is only one classofspirits, although numerous individuals. each has a power peculiarly his own, which is felt or influences the material world. this power is obtained and kept up by a talisman, which each possesses separate and distinct from the other, and made up of different characters. these characters make a

t in the centre of the crystal and then the message or answer appears in a kind of printed character.therewas no hesitation, and she spoke it all off as though she was reading a book, and as soon as she had uttered the words she saw, they melted away and fresh ones took their place. i have30volumns[sic],containing upwards of12,000answers received in this way, which i keep carefully under lock and key. a crystal, if properly used, should be dedicated to a spirit. some time ago i was introduced to lieutenant burton by earl stanhope, and he wished me to get him a crystal, with a spirit attached. i also gave him a black mirror as well, and he used that in the same manner as you would a crystal. you invoke the person whom you wish to appear, and the seer looks in and describesall,and puts quest

be here about 3 weeks&intend taking a day or two going home to see lincoln and ely cathedrals and cam255bridge-mypartner is going on to bury&will not be back in town till early october&thenithink of coming down to bristol for a day or twoofwhichiwill give you due notice.iam writing this ati io'clock by gas light and must conclude withhockley'slettersto theirwins63i don't remember if you have the key of rabbi solomon'sf-;ifnot when you come to town i can lend you mine. you do not mention whether i am to send the ms by book post or rail, i think the post isbest-letme know. i am rather better than i have beenbutstill very unwell. i am going to a friend's on saturday&i am back on tuesday&on the10august i hope to be in northumberland&with kindest regards remain, most fraternally yours.ithe'alm

HANDBOOK OF EGYPTIAN MYTHOLOGY

ory they withdrew up into the heavens or down under the earth, though their spirits might be persuaded to reside in shrines built for them by the king. the egyptians believed that some supernatural beings could still be encountered in the wilder regions of the earth, such as the remote desert and the areas of untamed marshland on the edges of the nile valley and in parts of the delta. many of the key events in egyptian myth, such as the burial of the murdered god osiris, were supposed to have happened in specific places in egypt or in its neighboring countries. thus a mythical geography can be superimposed on the physical geography. every major egyptian temple was designed as a miniature cosmos in which the main events in mythical history were repeatedly played out, so there came to be man

the thirteenth dynasty royal authority was also in decline, and this may have led to greater freedom of expression in religious art and literature. images of deities started to be shown on votive objects dedicated by nonroyal people, particularly in the holy city of abydos. middle kingdom inscriptions tell of festivals at abydos in which large numbers of people joined in ceremonies that reenacted key events in the myth of osiris.39 it was around this time that an ancient royal tomb at abydos was reidentified as the burial place of osiris. this merging of mythical and physical geography was to become increasingly characteristic of egyptian culture. that culture seemed to suffer a setback when a palestinian dynasty took control of the delta region of northern egypt during the seventeenth cen

the latter school derived all the world s myths from prehistoric egyptian kingship rituals.114 equally controversial in recent times has been martin bernal s work on the egyptian contribution to greek mythology and culture.115 one offshoot of the feminist movement has been a new interest in goddesses, and isis is now worshipped again in many parts of the world. egyptian mythology has never been a key part of western literature in the way that greek mythology has. egyptian funerary religion and archaeology have provided more inspiration to writers than egyptian myths. the reanimated mummy is the image that has captured the modern imagination, but the deities of ancient egypt have appeared as peripheral characters in horror stories by writers such as th ophile gautier, arthur conan doyle, ed

e of atum. these terms could be used to express a contrast between the headstrong and dangerous aspect of this goddess (the eye of ra) and her more amenable, protective aspect (the eye of atum. sometimes, however, the eye of ra was the sun and the eye of atum was the moon. at a later stage in mythical history, ra-atum and his warrior daughter fought a great battle against the forces of chaos. the key event was the slaughter of the chaos monster apophis under the ished tree. this was a sacred tree growing in heliopolis that was linked to the destiny of all beings. during this battle, ra-atum took the form of a cat, a mongoose, or an ichneumon, all predators that kill snakes (see figure 22. in solar mythology atum was often paired with khepri. they were complementary opposites, the setting a

rom memories of an ancient civil war to observations of storms or astronomical phenomena. when the combatants are horus the elder, the celestial falcon, and seth, the chaotic god of storms, the conflict seems to belong to the primeval age when opposing elements had to come together to create the divine order. the necessity of horus and seth being reconciled is stressed in many sources. one of the key images of royal art was horus the uniter and seth tying together the heraldic plants of upper and lower egypt to symbolize the union of the two lands into one perfect kingdom. the figure of seth is sometimes re- 144 handbook of egyptian mythology figure 31. horus and isis triumph over the seth hippopotamus before the gods. ptolemaic relief depicting the festival of victory in the temple of hor

HEKAS

tes of arte. these histories are re-membered in the very current itself, as each initiate of the tradition adds and refines to what has gone before and then, in their own turn, passes their knowledge on- the current is imbued with their spirit and these live on in the passing-on of the power- the mighty dead now live within out own flesh. from an etymological perspective we may trace back certain key words in craft terminology and by deduction and interference attempt to form ideas regarding the origin of practices and the evolution of symbols. this will only reach back into the time when names were first given and thus to the edge of mythic time, beyond this our practices alone may reveal that which is veiled to the intellectual acuity of academia..for between the histories that we may tr

HELENA BLAVATSKY NIGHTMARE TALES

om mere physical exhaustion.gradually he passed into a death-like and dreamless slumber. at the gloomy winter dawn he awoke, butfinding it too early to rise he fell asleep again. and then he had a vivid dream- so vivid indeed, so life-like,that from its terrible realism he felt sure that it was a vision rather than a dream. he had left his violin on a table by his bedside, locked in its case, the key of which never left him. since hehad strung it with those terrible chords he never let it out of his sight for a moment. in accordance with hisresolution he had not touched it since his first trial, and his bow had never but once touched the humanstrings, for he had since always practised on another instrument. but now in his sleep he saw himself lookingat the locked case. something in it was

HELENA BLAVATSKY THE KEY TO THEOSOPHY

reature in the theatre made one mad rush towards the door. itwas like the sudden outburst of a dam, a human torrent, roaring amid a shower of discordant notes, idioticsqueakings, prolonged and whining moans, cacophonous cries of frenzy, above which, like the detonations ofpistol shots, was heard the consecutive bursting of the four strings stretched upon the sound-board of thatbewitched violedthe key to theosophy- hp blavatsky.txt the key to theosophy dedicated by "h.p.b" to all her pupils, that they may learn and teach in their turn. the key to theosophy a clear exposition in the form of question and answer of the ethics, science, and philosophy for the study of which the theosophical society has been founded. h.p. blavatsky preface the purpose of this book is exactly expressed in its tit

heosophy- hp blavatsky.txt the key to theosophy dedicated by "h.p.b" to all her pupils, that they may learn and teach in their turn. the key to theosophy a clear exposition in the form of question and answer of the ethics, science, and philosophy for the study of which the theosophical society has been founded. h.p. blavatsky preface the purpose of this book is exactly expressed in its title, the key to theosophy, and needs but few words of explanation. it is not a complete or exhaustive textbook of theosophy, but only a key to unlock the door that leads to the deeper study. it traces the broad outlines of the wisdom-religion, and explains its fundamental principles; meeting, at the same time, the various objections raised by the average western inquirer, and endeavoring to present unfamil

uth felt more antagonism to the possessors of the whole truth than those who had no share to boast of. very hearty thanks are due from the author to many theosophists who have sent suggestions and questions, or have otherwise contributed help during the writing of this book. the work will be the more useful for their aid, and that will be their best reward -h.p. blavatsky 1889 contents page 1 the key to theosophy- hp blavatsky.txt preface theosophy and the theosophical society 1 the meaning of the name 1 the policy of the theosophical society 4 the wisdom-religion, esoteric in all ages 7 theosophy is not buddhism 12 exoteric and esoteric theosophy 15 what the modern theosophical society is not 15 theosophists and members of the t.s. 18 the difference between theosophy and occultism 23 the

f theosophy 57 on god and prayer 57 is it necessary to pray? 61 prayer kills self-reliance 66 on the source of the human soul 69 the buddhist teachings on the above 71 theosophical teachings as to nature and man 77 the unity of all in all 77 evolution and illusion 78 on the septenary constitution of our planet 81 the septenary nature of man 83 the distinction between soul and spirit 86 page 2 the key to theosophy- hp blavatsky.txt the greek teachings 89 on the various postmortem states 95 the physical and the spiritual man 95 on eternal reward and punishment, and on nirvana 102 on the various principles in man 109 on reincarnation or rebirth 115 what is memory according to theosophical teaching? 115 why do we not remember our past lives? 119 on individuality and personality 124 on the rewa

rine is taught in st. john's gospel 172 on the mysteries of reincarnation 183 periodical rebirths 183 what is karma? 186 who are those who know? 199 the difference between faith and knowledge, or blind and reasoned faith 201 has god the right to forgive? 205 what is practical theosophy? 209 duty 209 the relations of the t.s. to political reforms 213 on self-sacrifice 217 on charity 222 page 3 the key to theosophy- hp blavatsky.txt theosophy for the masses 224 how members can help the society 227 what a theosophist ought not to do 228 on the misconceptions about the t.s. 237 theosophy and asceticism 237 theosophy and marriage 240 theosophy and education 241 why then is there so much prejudice against the t.s? 248 is the theosophical society a money-making concern? 256 the working staff of t

HINE PHIL ASPECTS OF EVOCATION

d by robert turner. adobe acrobat edition created by benjamin rowe, july 1, 2000. note: this document is optimized for printing on a laser or inkjet printer. the illustrations may appear jagged when viewed onscreen with certain displays. they will print at the full resolution of your printer the aim being to experiment with various approaches to the evocation of spirits, beginning with the lesser key of solomon the king. some observations on our results with the entities of the lesser key of solomon are enclosed. during this project, i found my interests returning to a recurrent obsession- the entities of the cthulhu mythos. the final essay, evoking yog-sothoth (originally written for the journal of the esoteric order of dagon) is an attempt to pull together a 6 theoretical model relating

th vampiric themes published in chaos international, entitled .droplets. as it was written in the first person, apparently some people have chosen to believe it was me baring my soul. oh dear! 22 functional spirits one approach to evocation is working with spirits which have a provenance over a particular situation or experience. entities such as these are detailed in grimoires such as the lesser key of solomon the king which are handbooks of spirits, giving details of spirits. typical forms, names, sigils, and how to conjure them. the spirits in books such as the lesser key have bizarre names, even more bizarre appearances, yet their powers are directly functional and useful. for example, raum appears as a blackbird, and can create love, reconcile enemies, or destroy cities and reputation

ct was the title of as long-term project undertaken by myself and a colleague in 1989. our original aim was to work through a series of .traditional. grimoires and, following assessments and analysis of our findings, create a general approach to goetia suitable for our post-modern era. needless to say, things did not go exactly as we planned. our first series of workings was drawn from the lesser key of solomon. our first evocation, of the spirit vassago, was performed without using the traditional arrangement of circle, triangle, etc .just to see what happened, as it were. the result was that the working lacked clear definition; visions of the spirit called forth were hazy at best, and we both experienced a lowering of vitality (a feeling of being .drained, headaches and pre-flulike sympt

.just to see what happened, as it were. the result was that the working lacked clear definition; visions of the spirit called forth were hazy at best, and we both experienced a lowering of vitality (a feeling of being .drained, headaches and pre-flulike symptoms for a couple of days following. in view of this, we constructed a permanent circle and triangle, according to the .rules. in the lesser key, and all workings were conducted in the fashion outlined in the lesser key. using the long conjurations and constraints to the spirit given in the lesser key itself is exhilarating. the long sentences, punctuated by the old testament names of god and biblical quotations, quickly raises excitement to a fever pitch, and once the spirit can be discerned, it must then be abjured to remain within t

d constraints to the spirit given in the lesser key itself is exhilarating. the long sentences, punctuated by the old testament names of god and biblical quotations, quickly raises excitement to a fever pitch, and once the spirit can be discerned, it must then be abjured to remain within the triangle of art. the shapes which the spirits assumed were rarely exactly that described within the lesser key (hereafter lk, but generally similar. we found that once a spirit had appeared to us in a particular form, then it more or less took that shape in subsequent evocations. once evoked, a spirit would then be questioned bout its nature, qualities, and how we could improve upon the evocationenvironment. in one instance, we questioned the spirit vassago about the optimum time for evoking him. he ma

HINE P OVEN READY CHAOS

irtual magick) to gate through, and i ve had them turning up spontaenously in dreams as astral doorways. to seal them, i reverse the spinning of the petals, and have them become flat again, sometimes doing a normal pentagram over them just for good measure. they seem to work well when used in a 29 oven-ready chaos free-form style of working, but not when used with trad systems, such as the lesser key of solomon (the entities in there are strictly conservative in how they like being evoked, i find. if you try out the spiral pentagrams by the way, i d love some feedback/correspondence on the subject. with all magical techniques& rituals, it is important to distinguish between process and content. one of the first messages of the chaos current is that whilst content is to some extent arbitary

ouring down with rain and you know with an air of dread certainty that no one s going to stop for you now, but you stick your thumb out anyway. what the hell, eh? five minutes later, you get a lift from the boy/girl/anteater of two sigils back, driving a porsche and asking you how far you want to go. maddening isn t it? but sigilisation often seems to work like that. 35 oven-ready chaos belief- a key to magick one aspect of chaos magick that seems to upset some people is the chaos magician s (or chaoist, if you like) occasional fondness for working with images culled from non-historical sources, such as invoking h.p lovecraft s cthulhu mythos beings, mapping the rocky horror show onto the tree of life, slamming through the astral void in an x-wing fighter, and channeling communications fro

it36 phil hine off-a-redindian-shaman-honest stuff that seems so popular nowadays. it doesn t matter which belief system you use, so long as it turns you on. read that again, it s important. eventually most magicians seem to develop their own magical systems which work fine for them but are a bit mind boggling for others to use, with austin osman spare s alphabet of desire being a good example. a key to magical success is veracity of belief. if you want to try something out, and can come up with a plausible explanation as to how/why it should work, then it most likely will. pseudoscience or qabbalistic gibber (or both- it matters not so long as the rationale you devise buffers the strength of your belief in the idea working. i find that this happens a lot when i try and push the limits of

figure, scotty is a master builder, and kirk is an arbitrator, forever seeking resolution of conflict through peaceful means. as we get into the star trek universe, we find greater depth and subtlety. we find that the universe has its own rules which the characters are subject to, and is internally consistent. each episode, we may find that we are being given insights into the personal world of a key character. like our everyday worlds, the universe of star trek has a boundary beyond which is the unknown- the future, unexplored space, the consequences of our actions- whatever wild cards that we may be dealt. so we watch tv, and enter, as an observer, the unfolding of a mythic event. we can increase this sense of participation through a role-playing game, where group belief allows us to gen

difficult suspensions for fledgling magicians is overcoming the nagging doubt that all this stuff doesn t work. despite hours of talk and reading vast tomes by crowley and his cohorts, that nagging disbelief can still be heard, and can only be really dispelled by experience- one act that shows you that magick works is worth a thousand arguments. so my conclusion is that intensity of belief is the key which allows magical systems to work, whether they be related to historical traditions (which are, let s face it, very often rewritten anyway, esoteric traditions (which have evolved down the centuries as well) or based on fiction or tv. it s your ability to be emotively moved or use them as vehicles for the expression of your will that counts. if it works for you- do it. 41 oven-ready chaos b

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

and astrology are closely interlinked. unless one has undergone the training which cagliostro had, we cannot do the same, tho' we may get some kind of approximation to events. mesmerism is a part only of the great science, tho' a most important part& cagliostro was also proficient in that. i do not think seances with eglinton' will do any real good, and possibly harm. spiritualism is part of the key to occultism, but only a small part, and a new dangerous part taken by itself only. i do not think p[eter] d[avidson] knew that t.h.b. was a convicted felon, but when he did know it, he still embarked with his family and this felon for america. he has not been over scrupulous and has been making use of occultism for mere secular gain. i could tell you much of it if i were to see you personally

HP LOVECRAFT A DARK LORE

ected to go over his papers with some thoroughness; and for that purpose moved his entire set of files and boxes to my quarters in boston. much of the material which i correlated will be later published by the american archaeological society, but there was one box which i found exceedingly puzzling, and which i felt much averse from showing to other eyes. it had been locked and i did not find the key till it occurred to me to examine the personal ring which the professor carried in his pocket. then, indeed, i succeeded in opening it, but when i did so seemed only to be confronted by a greater and more closely locked barrier. for what could be the meaning of the queer clay bas-relief and the disjointed jottings, ramblings, and cuttings which i found? had my uncle, in his latter years become

sky-flung monoliths, all dripping with green ooze and sinister with latent horror. hieroglyphics had covered the walls and pillars, and from some undetermined point below had come a voice that was not a voice; a chaotic sensation which only fancy could transmute into sound, but which he attempted to render by the almost unpronounceable jumble of letters "cthulhu fhtagn" this verbal jumble was the key to the recollection which excited and disturbed professor angell. he questioned the sculptor with scientific minuteness; and studied with frantic intensity the bas-relief on which the youth had found himself working, chilled and clad only in his night clothes, when waking had stolen bewilderingly over him. my uncle blamed his old age, wilcox afterwards said, for his slowness in recognizing bot

efully low, whilst their annals reek of overt viciousness and of half-hidden murders, incests, and deeds of almost unnameable violence and perversity. the old gentry, representing the two or three armigerous families which came from salem in 1692, have kept somewhat above the general level of decay; though many branches are sunk into the sordid populace so deeply that only their names remain as a key to the origin they disgrace. some of the whateleys and bishops still send their eldest sons to harvard and miskatonic, though those sons seldom return to the mouldering gambrel roofs under which they and their ancestors were born. no one, even those who have the facts concerning the recent horror, can say just what is the matter with dunwich; though old legends speak of unhallowed rites and co

the loan of a book he desperately wanted; so at length he set out in person, shabby, dirty, bearded, and uncouth of dialect, to consult the copy at miskatonic, which was the nearest to him geographically. almost eight feet tall, and carrying a cheap new valise from osborne's general store, this dark and goatish gargoyle appeared one day in arkham in quest of the dreaded volume kept under lock and key at the college library- the hideous necronomicon of the mad arab abdul alhazred in olaus wormius' latin version, as printed in spain in the seventeenth century. he had never seen a city before, but had no thought save to find his way to the university grounds; where indeed, he passed heedlessly by the great white-fanged watchdog that barked with unnatural fury and enmity, and tugged franticall

as armitage mentally translated it) that man is either the oldest or the last of earth's masters, or that the common bulk of life and substance walks alone. the old ones were, the old ones are, and the old ones shall be. not in the spaces we know, but between them, they walk serene and primal, undimensioned and to us unseen. yog-sothoth knows the gate. yog-sothoth is the gate. yog-sothoth is the key and guardian of the gate. past, present, future, all are one in yog-sothoth. he knows where the old ones broke through of old, and where they shall break through again. he knows where they had trod earth's fields, and where they still tread them, and why no one can behold them as they tread. by their smell can men sometimes know them near, but of their semblance can no man know, saving only in

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

ce "the wings "the eyes in darkness "the moon-ladder "the original, the eternal, the undying" and other bizarre conceptions; but when he is fully himself he repudiates all this and attributes it to his curious and macabre reading of earlier years. danforth, indeed, is known to be among the few who have ever dared go completely through that worm-riddled copy of the necronomicon kept under lock and key in the college library. the higher sky, as we crossed the range, was surely vaporous and disturbed enough; and although i did not see the zenith, i can well imagine that its swirls of ice dust may have taken strange forms. imagination, knowing how vividly distant scenes can sometimes be reflected, refracted, and magnified by such layers of restless cloud, might easily have supplied the rest- a

HP LOVECRAFT BEYOND THE WALL OF SLEEP

pplanting it at times in kaleidoscopic rotation, were glimpses of wide plains and graceful valleys, high mountains and inviting grottoes, covered with every lovely attribute of scenery which my delighted eyes could conceive of, yet formed wholly of some glowing, ethereal plastic entity, which in consistency partook as much of spirit as of matter. as i gazed, i perceived that my own brain held the key to these enchanting metamorphoses; for each vista which appeared to me was the one my changing mind most wished to behold. amidst this elysian realm i dwelt not as a stranger, for each sight and sound was familiar to me; just as it had been for uncounted eons of eternity before, and would be for like eternities to come. then the resplendent aura of my brother of light drew near and held colloq

HP LOVECRAFT COOL AIR

ps as a result of excessive curiosity. he could not, of course, have locked the door behind him; yet it was now fastened, presumably from the inside. there was no sound within save a nameless sort of slow, thick dripping. briefly consulting with mrs. herrero and the workmen despite a fear that gnawed my inmost soul, i advised the breaking down of the door; but the landlady found a way to turn the key from the outside with some wire device. we had previously opened the doors of all the other rooms on that hall, and flung all the windows to the very top. now, noses protected by handkerchiefs, we tremblingly invaded the accursed south room which blazed with the warm sun of early afternoon. a kind of dark, slimy trail led from the open bathroom door to the hall door, and thence to the desk, wh

HP LOVECRAFT HISTORY OF THE NECRONOMICON

anslation made by dr. dee was never printed, and exists only in fragments recovered from the original manuscript [this sentence does not occur in the first draft of the essay. it was added later, after frank belknap long had quoted from "john dee's necronomicon" in his tale "the space eaters (1928] of the latin texts now existing one (15th cent) is known to be in the british museum under lock and key, while another (17th cent) is in the bibliothque nationale at paris. a seventeenth-century edition is in the widener library at harvard, and in the library of miskatonic university at arkham. also in the library of the university of buenos ayres. numerous other copies probably exist in secret, and a fifteenth-century one is persistently rumoured to form part of the collection of a celebrated a

none titled necronomicon. kkc this is not an inconsistency, as old wizard whateley uses an incomplete manuscript of the dee translation. wilbur whateley, yog-sothoth's son, requires the complete edition housed in the miskatonic university library to fill in the gaps in the fragmentary dee version. of the latin texts now existing one (15th cent) is known to be in the british museum under lock and key, while another (17th cent) is in the bibliothque nationale at paris. a seventeenth-century edition is in the widener library at harvard, and in the library of miskatonic university at arkham. also in the library of the university of buenos ayres (15) other than the harvard copy, which the archivist knows for sure does not exist, and the fact that miskatonic university is totally fictional, i c

HP LOVECRAFT THE CALL OF CTHULHU

cted to go over his papers with some thoroughness; and for that purpose moved his entire set of files and boxes to my quarters in boston. much of the material which i correlated will be later published by the american archaeological society, but there was one box which i found exceedingly puzzling, and which i felt much averse from showing to other eyes. it had been locked, and i did not find the key till it occurred to me to examine the personal ring which the professor carried always in his pocket. then, indeed, i succeeded in opening it, but when i did so seemed only to be confronted by a greater and more closely locked barrier. for what could be the meaning of the queer clay bas-relief and the disjointed jottings, ramblings and cuttings which i found? had my uncle, in his latter years

sky-flung monoliths, all dripping with green ooze and sinister with latent horror. hieroglyphics had covered the walls and pillars, and from some undetermined point below had come a voice that was not a voice; a chaotic sensation which only fancy could transmute into sound, but which he attempted to render by the almost unpronounceable jumble of letters 'cthulhu fhtagn' this verbal jumble was the key to the recollection which excited and disturbed professor angell. he questioned the sculptor with scientific minuteness; and studied with almost frantic intensity the bas-relief on which the youth had found himself working, chilled and clad only in his nightclothes, when waking had stolen bewilderingly over him. my uncle blamed his old age, wilcox afterward said, for his slowness in recognizin

HP LOVECRAFT THE CRAWLING CHAOS

m the stupor into which this unnatural spectacle had thrown me, i realized that my actual physical danger was acute. even whilst i gazed, the bank had lost many feet, and it could not be long before the house would fall undermined into the awful pit of lashing waves. accordingly i hastened to the opposite side of the edifice, and finding a door, emerged at once, locking it after me with a curious key which had hung inside. i now beheld more of the strange region about me, and marked a singular division which seemed to exist in the hostile ocean and firmament. on each side of the jutting promontory different conditions held sway. at my left as i faced inland was a gently heaving sea with great green waves rolling peacefully in under a brightly shining sun. something about that sun s nature

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

in this decrepit edifice. in my nervousness i looked around and discovered a bolt on the clothespress which seemed to be of the same size, judging from the marks, as the one formerly on the door. to gain a partial relief from the general tension i busied myself by transferring this hardware to the vacant place with the aid of a handy three-in-one device including a screwdriver which i kept on my key-ring. the bolt fitted perfectly, and i was somewhat relieved when i knew that i could shoot it firmly upon retiring. not that i had any real apprehension of its need, but that any symbol of security was welcome in an environment of this kind. there were adequate bolts on the two lateral doors to connecting rooms, and these i proceeded to fasten. i did not undress, but decided to read till i wa

ry i had put out the light, yet was too tired to rise and turn it on again. then, after a long, dreary interval, and prefaced by a fresh creaking of stairs and corridor, there came that soft; damnably unmistakable sound which seemed like a malign fulfillment of all my apprehensions. without the lean shadow of a doubt, the lock of my door was being tried- cautiously, furtively, tentatively- with a key. my sensations upon recognising this sign of actual peril were perhaps less rather than more tumultuous because of my previous vague fear i had about, albeit without definite reason, instinctively on my guard- and that was to my advantage in the new and real crisis, whatever it might turn out to be. nevertheless the change in the menace from vague premonition to immediate reality was a profoun

ace from vague premonition to immediate reality was a profound shock, and fell upon me with the force of a genuine blow. it never once occurred to me that the fumbling might be a mere mistake. malign purpose was all i could think of, and i kept deathly quiet, awaiting the wouldhe intruder's next move. after a time the cautious rattling ceased, and i heard the room to the north entered with a pass key. then the lock of the connecting door to my room was softly tried. the bolt held, of course, and i heard the floor creak as the prowler left the room. after a moment there came another soft rattling, and i knew that the room to the south of me was being entered. again a furtive trying of a bolted connecting door, and again a receding creaking. this time the creaking went along the hall and dow

rce violently, using my shoulder as a battering-ram whenever they were set against me. this, i thought, would be possible owing to the rickety nature of the house and its fixtures; but i realised i could not do it noiselessly. i would have to count on sheer speed, and the chance of getting to a window before any hostile forces became coordinated enough to open the right door toward me with a pass-key. my own outer door i reinforced by pushing the bureau against it- little by little, in order to make a minimum of sound. i perceived that my chances were very slender, and was fully prepared for any calamity. even getting to another roof would not solve the problem for there would then remain the task of reaching the ground and escaping from the town. one thing in my favour was the deserted an

he outside knocking became a violent battering, while keys sounded ominously in the hall doors of the rooms on both sides of me. rushing through the newly opened connexion, i succeeded in bolting the northerly hall door before the lock could he turned; but even as i did so i heard the hall door of the third room-the one from whose window i had hoped to reach the roof below-being tried with a pass key. for an instant i felt absolute despair, since my trapping in a chamber with no window egress seemed complete. a wave of almost abnormal horror swept over me, and invested with a terrible but unexplainable singularity the flashlightglimpsed dust prints made by the intruder who had lately tried my door from this room. then, with a dazed auto-matism which persisted despite hopelessness, i made f

HP LOVECRAFT THE STATEMENT OF RANDOLPH CARTER

ere to reach to the center of the earth and back" i can still hear, in memory, those coolly spoken words; and i can still remember my remonstrances. i seemed desperately anxious to accompany my friend into those sepulchral depths, yet he proved inflexibly obdurate. at one time he threatened to abandon the expedition if i remained insistent; a threat which proved effective, since he alone held the key to the thing. all this i can still remember, though i no longer know what manner of thing we sought. after he had obtained my reluctant acquiescence in his design, warren picked up the reel of wire and adjusted the instruments. at his nod i took one of the latter and seated myself upon an aged, discolored gravestone close by the newly uncovered aperture. then he shook my hand, shouldered the c

HP LOVECRAFT THE TOMB

n; a phenomenon so fleeting that i could not take oath upon its reality. i barely fancied that as i awoke, a light had been hurriedly extinguished within the sunken sepulcher. i do not think i was either astounded or panic-stricken, but i know that i was greatly and permanently changed that night. upon returning home i went with much directness to a rotting chest in the attic, wherein i found the key which next day unlocked with ease the barrier i had so long stormed in vain. it was in the soft glow of late afternoon that i first entered the vault on the abandoned slope. a spell was upon me, and my heart leaped with an exultation i can but ill describe. as i closed the door behind me and descended the dripping steps by the light of my lone candle, i seemed to know the way; and though the c

rmed at the altered manner and appearance of their only son, commenced to exert over my movements a kindly espionage which threatened to result in disaster. i had told no one of my visits to the tomb, having guarded my secret purpose with religious zeal since childhood; but now i was forced to exercise care in threading the mazes of the wooded hollow, that i might throw off a possible pursuer. my key to the vault i kept suspended from a cord about my neck, its presence known only to me. i never carried out of the sepulcher any of the things i came upon whilst within its walls. one morning as i emerged from the damp tomb and fastened the chain of the portal with none too steady hand, i beheld in an adjacent thicket the dreaded face of a watcher. surely the end was near; for my bower was dis

pass the chained portal, and swears that the rusted padlock had not been touched for fifty years when he examined it. he even says that all the village knew of my journeys to the tomb, and that i was often watched as i slept in the bower outside the grim facade, my half-open eyes fixed on the crevice that leads to the interior. against these assertions i have no tangible proof to offer, since my key to the padlock was lost in the struggle on that night of horrors. the strange things of the past which i have learned during those nocturnal meetings with the dead he dismisses as the fruits of my lifelong and omnivorous browsing amongst the ancient volumes of the family library. had it not been for my old servant hiram, i should have by this time become quite convinced of my madness. but hira

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

ue was as of the azure sky, and a single shattered spar, of a whiteness greater than that of the wave-tips or of the mountain snow. and thereafter the ocean told me its secrets no more; and though many times since has the moon shone full and high in the heavens, the white ship from the south came never again. 1998-1999 william johns last modified: 12/18/1999 18:4618through the gates of the silver key by h.p. lovecraft written 1932- first published in weird tales, july 1934. chapter one in a vast room hung with strangely figured arras and carpeted with bonkhata rugs of impressive age and workmanship, four men were sitting around a documentstrewn table. from the far corners, where odd tripods of wrought iron were now and then replenished by an incredibly aged negro in somber livery, came the

it was from the wild, haunted hills behind hoary and witch-accursed arkham that all his forebears had come. and it was amid these ancient, cryptically brooding hills that he had ultimately vanished. his old servant, parks- who died early in 193o- had spoken of the strangely aromatic and hideously craven box he had found in the attic, and of the indecipherable parchments and queerly figured silver key which that box had contained: matters of which carter had also written to others. carter, he said, had told him that this key had come down from his ancestors, and that it would help him to unlock the gates to his lost boyhood, and to strange dimensions and fantastic realms which he had hitherto visited only in vague, brief, and elusive dreams. then one day carter took the box and its contents

aft trials in salem, and even now it bore a name for vaguely ominous things scarcely to be envisaged. edmund carter had fled from the shadow of gallows hill just in time, and the tales of his sorceries were many. now, it seemed, his lone descendant had gone somewhere to join him! in the car they found the hideously carved box of fragrant wood, and the parchment which no man could read. the silver key was gone- presumably with carter. further than that there was no certain clue. detectives from boston said that the fallen timbers of the old carter place seemed oddly disturbed, and somebody found a handkerchief on the rock-ridged, sinisterly wooded slope behind the ruins near the dreaded cave called the snake den. it was then that the country legends about the snake den gained a new vitality

hen he was a small boy? it was as crazy a notion as that other whisper- that the tracks of old benijah corey's peculiar heelless boots had met the stubby little tracks in the road. old benijah had been the carters' hired man when randolph was young; but he had died thirty years ago. it must have been these whispers plus carter's own statement to parks and others that the queerly arabesqued silver key would help him unlock the gates of his lost boyhood-which caused a number of mystical students to declare that the missing man had actually doubled back on the trail of time and returned through forty-five years to that other october day in 1883 when he had stayed in the snake den as a small boy. when he came out that night, they argued, he had somehow made the whole trip to 1928 and back; for

k it with him in december, when he went down into the vault in that old graveyard- but neither he nor the book ever came to the surface again. some time ago i sent our friend here-the swami chandraputra- a memory-sketch of some of those letters, and also a photostatic copy of the carter parchment. he believes he may be able to shed light on them after certain references and consultations "but the key- carter sent me a photograph of that. its curious arabesques were not letters, but seem to have belonged to the same culture-tradition as the parch-ment carter always spoke of being on the point of solving the mystery, though he never gave details. once he grew almost poetic about the whole business. that antique silver key, he said, would unlock the successive doors that bar our free march do

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

do without the candles and other objects. my grandmother feels that the flame of a candle can change the atmosphere and can create vibrations; that may be true, although i'm not sure. i know i'm becoming more and more able to cast spells without props, but i'd rather use props because i am comfortable with the old methods. there's nothing wrong with using candles and other props to condition and key up your senses. for ages, religions have employed candles, bells and incense to affect the concentration of their congregations. lighting candles, as is done in church, can be done at home for the same purpose. it's not such a hokey thing that it should occur only in the dominion of witches. many clever people in all professions are aware of the power of objects. a bell is supposed to attract

go to bed. then draw a protective white chalk circle around the bed. once between the covers you say "sandoz" eight times. sleep in the nude or it doesn't work. witchcraft hinges on desire, and the reason for this is that most people find it easy to become emotional about things they want, about things they love. it's difficult for them to become emotional about a dress or money. that's the whole key to it. men who have made fantastic amounts of money do so because they can become aroused and emotionally turned-on with money. the average person can't. if you can get your emotions going you can accomplish anything. don't think about what money might bring. you've got to understand very clearly that once you have the money, it will bring all the things you want to buy, so there's no point in

ssible, studying it; this diagram, this spell, represents something you want, and you will be imbedding it in your own mind and causing yourself to act in accordance with achieving your desires. now you must learn the meanings of the cards, and this will take time, but the following list is here for ready reference until you have absorbed it all. you'll quickly recognize which cards represent the key people in your life, and which cards influence the main situations in your life, but there are always subtleties to become aware of, new situations popping up, and new people arriving on the scene- even if you have to make them arrive- so the whole deck can be important to everyone. here is what the cards mean. ace of hearts is traditionally a romantic card, but it deals with love versus sex

en very successful for witches in the past. if it is not difficult, it's a good idea to rhyme your major desire. rhymes are used because there is an hypnotic effect to reading poetry. it flows; you get into the swing of it, and it's easy to remember. you want things to be smooth and flowing. you could either rhyme your own or find a piece of poetry that pleases you and adopt it, substituting your key desire words. you should use the same rhyme over and over, writing it down "i'm going to have a handsome son, a home and man when next year's done" this will have a subtle effect on your subconscious, so that you will begin to act in the way needed to set into motion events that will result in your obtaining your desires. the primary thing about happiness is that you can't kid yourself: if you

date, four, equals ten; the one and zero equal one, plus the year, which adds up to a nine, digit by digit, so with the original one we are back to ten or one again: it's a number one day. for bob smith, whose name and birthdate add up to four, it is a number five day, however. this can be done with every day of your life, and if you know the symbols that relate to the numbers you have a guiding key for every fraction of the future. according to the ancients, number one is symbolized by the sun, number two by the moon, number three by jupiter, number four by saturn, number five by mercury, number six by venus, number seven by uranus, number eight by mars and number nine by neptune. one old interpretation equates pluto to the number zero, but others place a value of twenty-two on pluto, wh

INDUCTION CHARM AND THE INITIATION

where it comes from, may be things beyond explanation in terms of mere supernormal energy forces. the mysteries of the mind are as vast and unknown as the farthest star in the darkest skies. and it is only recently that man has learned to fhethe induction charm and the initiation (initiation stream i) copyright 2005 by robin artisson from the witching way of the hollow hill this initiation is the key to gaining the bond between the powers and the witch who wishes to access the workings described in this book on a deeper level. this is the pact you must take with the old powers, from the master-spirits, all the way to the powers of the land, and even the spiritual guardians of plants and beasts. it is not hard to perform, but it is lasting and binding, and if any hint of insincerity is in y

INITIATION INTO HERMETICS

es, it being a symbol of the deepest initiation and the highest wisdom. many of the readers will know, of course, that the word tarot does not mean a game of cards, serving mantical purposes, but a symbolic book of initiation which contains the greatest secrets in a symbolic form. the first tablet of this book introduces the magician representing him as the master of the elements and offering the key to the first arcanum, the secret of the ineffable name of tetragrammaton, the quabbalistic yod-he-vau-he. here we will, therefore, find the gate to the magician s initiation. the reader will easily realize, how significant and how manifold the application of this tablet is. not one of the books published up to date does describe the true sense of the first tarot card so distinctly as i have do

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

. the accuracy of this fact is not to be doubted, but all that has been published up to date points to a slight aspect of the effects of the elements only. how to find out about the effects of elements respecting the tattwas for any personal use, may be sufficiently learned from astrological books. i am penetrating far deeper into the secret of the elements and therefore i have chosen a different key, which, although being analogous to the astrological key, has, as a matter of fact, nothing to do with it. the reader, to whom this key is completely unknown, shall be taught to use it in various ways. as for the single tasks, analogies and effects of the elements, i shall deal with tem by turns and in detail in the following chapters, which will not only unveil the theoretical part of it, but

the element of the air, the goblet as that of the water and the coins as the element of the earth. this proves without any doubt that already in the mysteries of yore, the magician was destined for the first tarot card, mastery of the elements having been chosen as the first act of initiation. in honor of this tradition i shall give my principal attention to the elements for, as you will see, the key to the elements is the panacea, with the help of which all the occurring problems may be solved. according to the indian succession of the tattwas, it runs as follows: akasa principle of the ether tejas principle of the fire waju principle of the air apas principle of the water prithivi principle of the earth in accordance with the indian doctrine, it has been said that the four somehow grosse

e elements will also be discussed and the great practical value of them underlined, so that every scientist, whether he be a chemist, a physician, a magnetizer, an occultist, a magician, a mystic, a quabbalist or a yogi, etc, can derive his practical benefit from it. should i succeed in teaching the reader so far that he is able to deal with the subject in the proper way and to find the practical key to the branch of knowledge most suitable for him, i will be glad to see that the purpose of my book has been fulfilled. 2. the principle of fire as it has been said before, akasa or the etheric principle is the cause of the origin of the elements. according to the oriental scriptures, the first element born from akasa is believed to be tejas, the principle of fire. this element as well as all

INTERVIEW WITH ANDREW CHUMBLEY

iduality. this being said sabbatic craft, as a unifying term denoting a tradition, relates solely to the specific lineages convergent and operative in the cultus sabbati as an initiatic body. however, one can also speak of the sabbatic current as an initiatory line of spirit-power that can inform all who are receptive to its impetus, and which when engaged with beyond names may be understood as a key unto the hidden design of arte. being born of vision, i would say the origin of sabbatic craft lies truly in the circle itself. rf: can you say more about the ritual symbolism of the sabbatic craft on an inner level, particularly in relation to consciousness? ac: at an inner level of understanding one can speak of sabbatic craft in more subtle ways. the mythic elements of the witches sabbath c

pirant and deity. one initiates the other and the relations between both are transformed to a new status, usually through the transmission of new kinds of knowledge to the initiand. in the sabbatic craft, solitary initiation or the lonely road is recognised as a vital aspect of every practitioner s path and the understanding of solitude is subject to many levels of interpretation. autonomy is the key virtue, irrespective of whether one practices in human convocation or alone in the ever-present company of spirits. as regards the rituals of solitary initiation, i am aware of seven major forms of induction, the most well-known of which is probably the toad-bone ritual. whilst i recognise that anyone who follows the procedure of any of these rites is technically able to receive the full power

ch prefigure the complex form seen in the present-day mythos. in previous generations traditional craft has shared certain features with the societies of horsemanry; reverence for cain is one such element. in turn, comparable ideas about the role of tubal-cain and naamah can be seen in the allied rites of freemasonry. traditional craft has also made good use of many ritual magic texts such as the key of solomon and agrippa s books of occult philosophy. these works also provide avenues for allied figures, such as lucifer, asmodeus, lilith, and the arch-daemonic guardians of the magical circle led by mahazael. although the emphasis of sacrality is reversed, another strand of genealogy is obviously to biblical texts where various elements of the mythos are present. biblical sources likewise c

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

to share the beginnings of my understanding of set-typhon in the hermetic tradition, so that others may make use of tools i've found and of the method of discovery. the majority of operant texts available to us come from the third to fifth centuries of the common era. most were found in thebes, a collection whose history, whose magical and cultural significance has generally been overlooked. this key collection, which escaped the roman persecution of magical texts, can be tied in with similar spells on curse tablets found around the mediterranean. the practices of the theban library are the key to a widespread magical/philosophical view of the universe which shaped the thought of late antiquity, and which in a hidden manner have shaped and are reshaping magical practices of the twentieth c

n, based on no clear reason? you decided to go into a store on an impulse, and met your spouse. you decided to pick up a slip of paper off the floor, and found your college major. you disagreed with a family member over the thanksgiving day menu, and wound up with a fight that scarred you both for life. the left hand path magician comes to realize that such "slips" and seeming "accidents" are the key to power. but this does not mean that he or she believes that every event is fated. it means that learning to control one's life rationally becomes a talisman to effect control of the hidden aspects of life as well. thus magicians will enter a phase where none of their actions are random or accidental, and learn to watch themselves as a great source of mystery, from which even more being can b

ISIS UNVEILED

chive web moving images texts audio software patron info about ia projects (navigation image)(navigation image) home american libraries canadian libraries universal library community texts project gutenberg children's library biodiversity heritage library additional collections search: advanced search anonymous user (login or join us) upload see other formats full text of "isis unveiled: a master key to the mysteries of ancient and modern science and theology" google this is a digital copy of a book that was preserved for generations on library shelves before it was carefully scanned by google as part of a project to make the world's books discoverable online. it has survived long enough for the copyright to expire and the book to enter the public domain. a public domain book is one that w

hors and publishers reach new audiences. you can search through the full text of this book on the web at http//books .google .com/i digilizocb, google p digilizocb, google digilizocb, google digilizocb, google digilizocb, google digilizocb, google jiliooglc digilizocb, google isis unveiled digilizocb, google attak tsbosorhical pkbss point loma, ctlifbcnia digitizecoy google isis unveiled a master-key to the mysteries of ancient and modern science and theology by h. p. blavatsky" ce^ mt nn un de boiuw fay" moiraioini vol. ii theology section i thibo roint loha edition revised the aryan theosophical press point loma, caupornu 1019 dibiiizoo;b, tikivgli. the new york public libb ary 5fi092.1 a astor. lencx and tllofim rounda t10n8 n 1s31 i. capjii^t 1b77 by j. w. bonton nbwaj coprright uie b7

egree. whosoever among these initiates revealed to a profane a single one of the truths, even the smallest of the secrets entrusted to his care, was put to death. he who received the confidence had to share his fate "finally, to crown this able system" says jacouiot "there existed a word even superior to the mysterious monosyllable a u m, and which rendered him who came into the possession of its key nearly the equal of brahmft himself. the brahmdltna alone possessed this key, and transmitted it in a sealed casket to his successor "this unknown word, of which no hunuw power could, even today, when the brahmanical authority has been crushed under the mongolian and european invasions, today, when eacb pagoda has its brahmatma* force the digdosure, was engraved in a golden triangle and preser

ssed into history or concealed under the impene- trable veil of mystny, are preserved throughout, and impressed upon the ages. they are known as moses, aholiab, and besaleel, the son of uri, the son of hur, as plato, philo, and pythagoras, etc. at the transfigura- tion we see them as jesus, moses, and elias, the three trismegisti; and three kabahsts, peter, james, and john whose revelation is the key lo all wisdom. we found them in the twiught of jewish history as zoro- aster, abraham, and terah, and later as henoch, ezekiel, and daniel. who of those who ever studied the ancient philosophies who understand intuitionally the grandeur of their conceptions, the boundless sublimity of their views of the unknown deity can hesitate for a moment to give the preference to their doctrines over the

y. we 'eagerly applaud such commentators as godfrey higgins, inman, payne knight, king, dunlap, and dr. newton, however much they dis- agree with our own mystical views, for their diligence is constantly bdng rewarded by fresh discoveries of the pagan paternity of christian sym" hols. but otherwise all these learned works are useless. thmr re- searches only cover half the ground. lacking the true key of interpreta- tion, they see the symbols only in a physical aspect. they have no pass- word to cause the gates of mystery to swing open; and uicient spiritual philosophy is to tjiem a closed book. diametrically opposed though they be to the clergy in their ideas respecting it, in the way of interpreta* tion they do little more than their opponents for a questioning public. their labors tend t

JASMUHEEN THE FOOD OF GODS

of research has been done into correct physical nutrition, what we wish to move into in this book is utilizing another source of nourishment that the body can access in order to keep healthy and be disease free. the good news is that accessing this type of nourishment also satisfies our emotional, mental and spiritual hungers for this is the nature of dow power and the divine one within holds the key to a limitless source of nourishment. the reasons for our hungers are as varied as we are, some of it goes back to being unfulfilled in our previous experiences, some to just never getting enough. like a person who felt unloved as a child and who may feel emotionally insecure and becomes hungry for love and approval. or mothers of children who choose to remain out of the work force when their

ret 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 all. once this education has been given, with its practical tools, then there really is no excuse any more for. as gods in form. it is up to us to choose

ten say how advantageous it would be to have all the facts and steps of a plan, with logic and motivation, goals and outcomes, all laid bare, before they proceed to fulfill a given task. unfortunately in the realm of service, for initiates exploring the field of the gods, this is rarely how it s done. the journey of trust and faith walk hand in hand in every spiritual warrior s life and the entry key to the higher realms, and the kingdom of the gods, is an energetic mix of sincerity, humility and surrender. these are virtues that only the doing and living of life can deliver to our door. the desire to experience more and the discipline to tune ourselves to the divine nutrition channel are also keys that we need but the benefits are worth it. some say there is no such thing as destiny, that

nal field tuned to the divine love, divine wisdom channel and in time, anchors our brainwave patterns in the theta. delta field. this in turn affects our personal keynote and frequency and attracts more grace into our life allowing us to make a more joyous and easy transition into personal and global paradise, which is the true gift of being nourished by the food of gods. this lifestyle plan is a key requirement for both level 2 and level 3 nourishment. creating a fit bio-system is a necessary step to accessing the divine nutrition channel and we can begin with creating physical fitness through diet and exercise and drinking water which we all know are good for us. so much has been written about physical cleansing and detoxification and both are required to prepare the body to receive the

issions from the central sun of the inner realms. successful level 3 nourishment is dependant on the activation of these glands. dr shah writes of these glands: while going through the details of recent scientific literature and also comparing it with ancient indian spiritual texts, as well as western occult and new age, the following things are apparent. the activation of the pineal gland is the key step in our psychic, spiritual and energy transformation processes. here in this gland, energy processing and re-distribution divine nutrition: the madonna frequency& the food of gods with jasmuheen 70 occurs. the pineal gland is the commander of all endocrine glands, therefore controlling the humeral system. it also regulates the circadian rhythm, sleep wake cycle and it also slows down the a

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

t conversed with the signior, and therefore was the freer in his acquaintance, undertook to go to his lodgings and inquire after him, which he did; but he was answered by the owner of the house, who came to the street-door to respond to the questioner, that the signior had gone, having quitted venice that morning early, and that he had locked up his pictures with certain orders, and had taken the key of his rooms with him. this affair made a great noise at the time in venice; and an account of it found its way into most of the newspapers of the year in which it occurred. in these newspapers and elsewhere, an outline of the foregoing particulars may be seen. the account of the signor gualdi will also be met with in les memoires historiques for the year 1687, tome i. p. 365. the chief partic

h presents the engraved figure of a cynocephalus, crowned, with b ton erect, adoring the first appearance of the new moon. the phallic worship prevailed, at one time, all over india. it constitutes, as mr. sellon asserts, to this day one of the chief, if not the leading, dogma of the hindoo religion. incontestable evidence could be adduced to prove this however strange and impossible it seems the key of all worship the world over; and highest in esteem in the most highly civilised nations. though it has degenerated into gross and sensual superstition, it was originally intended as the worship of the creative principle in nature. innumerable curious particulars lie scattered up and down, in all countries of the world, relating to this worship, mad as it seems bad as, in its grossness, it is

to the macrocosm, or great world, is to be found man, as produced in it from the operations from above, and to be saved in the great sacrifice (crucifixion-act, the phenomena of the being (man, taking place in the mythic return of the world. all this is incomprehensible, except in the strange mysticism of the gnostics and the cabalists; 62 the rosicrucians. fig. 14 and the whole theory requires a key of explanation to render it intelligible; which key is only darkly referred to as possible, but refused absolutely, by these extraordinary men, as not permissible to be disclosed. as they, however, were very fond of diagrams and mystic figures, of which they left many in those rarities (mostly ill-executed, but each wonderfully suggestive) called gnostic gems, we will supply a seeming elucidat

ces of all these divinities indeed, of all gods were of the semblance of fire; and we recognise, as it were, the mark of the foot of them, or of the impersonated fire, in the countless uprights, left, as memorials, in the great ebb of the ages (as waves) to nations in the latter divisions of that great roll of periods called time; yet so totally unguessing of the preternatural mystery seeming the key of all belief, and the reading of all wonders which they speak. it is to be noted that all the above religions all the creeds of fire were exceedingly similar in their nature; that they were all fortified by rites, and fenced around with ceremonies; and that, associated as they were with, mysteries and initiations, the disciple was led through the knowledge of them in stages, as his powers aug

e digamma; which was called olic, becaus'e the olians, of all the tribes, retained the greatest traces of the original language. thus, the olians wrote or pronounced #o noj #el a, velia. the latin language was derived from the olic dialect, and naturally adopted the digamma, which it generally expressed by v. these significant, mysterious sounds and characters v, w, b, and f are reputed to be the key of the lunar, or feminine, apotheosis. the symbol (or that meant in the symbol) is the key-note, as it were, of all grecian architecture and art; which is all beauty, refinement, and elegance, with power at the highest. nails of the passion (three in the greek rite) single-cloven templar ensign. chapter the twenty-ninth. connection between the templars and gnosticism. he branch sect of the gno

JESSUP MK THE CASE FOR THE UFO

on, inc. our interest continued, though we had never seen an actual copy of the annotated edition, and often doubted that it really existed. one of our correspondents claimed to possess the complete volume in photocopy form and sent us second generation copies of a few pages to prove his point. brad steiger provided miniature reproductions of three actual pages to illustrate an article "fantastic key to the flying saucer mystery" in saga magazine, november, 1967. he noted that the reproductions were from a microfilm copy owned by stephen yankee. we finally acquired one of the rare original copies in 1971 from a friend of the late mr. jessup, to whom he had given one of the few copies supplied him by its publisher. observing the clarity of the printing and the good physical condition of our

most difficulty in grouping and organizing. even here, however, we can not a primitive pattern and by simple use of it as a guide, we begin to separate acts of intelligence from "natural" acts of statistical nature. whereas the actual groupings are given in parts two, three, and four, the problems involved in the initial research are of interest. the resolution of those problems is still another key to the fact that we are on the right track, that by relating the previously unrelated we have discovered pattern and form. ed: the following has no obvious reference or necessary position. all men of renown had two things, courage& conviction, often so much that they were ridiculed. this man opens& invites same merely by saying what his observations, records& data have shown him, whatcannot be

till a number of luminous spheres and discs which seem to have a more material nature and to contain the intelligences which operate them. the widgets seen by astronomers in space are examples, and i think, too, of such things as the ruddy disc which buzzed captain manning's dc-3 near south bend, indiana. the "devil's hoofprints" and related phenomena, discussed below in part three, offer another key or clue, and in segregating them from the mass of unclassified data we can, again, remove a considerable segment of the load which burdens the psychic and paranormal field. the misinterpretation adherent to the hoof marks are more fantastic than the phenomenon itself. it is unbelievable, to me at least, that people intelligent enough to make a living among their fellows would try to interpret

oo slow to move that far in so little time (italic emphasis by a) when boarding parties reached the ourang medan they found an eerie sight. there wasn't a living creature on the ship. the captain lay dead on the bridge. the bodies of the other officers sprawled in the wheelhouse, chartroom and wardroom. the faithful "sparks" was slumped in a chair in the radio shack, his hand still on the sending key. the bodies of the hapless crew lay everywhere: in their rooms, in the passageways, on the decks. and on all the dead face was a look of convulsive horror. as a report of the proceedings of the merchant marine council put it "their frozen faces were upturned to the sun, the mouths were gaping open and the eyes staring" everyone was dead! even the ship's dog a small terrier, was lifeless, its t

te of the five asiatic crew men known to have been aboard. sighted three days ago, two hundred miles south of nicobar islands, the derelict was boarded by crew members of the british freighter, ranee. the british vessel was carrying 7,450 tons of rice from communist china to ceylon the first consignment under a new trade agreement note the pattern again in this modern case. the broken mast is the key. this was a motor ship, and carried no sails (presumably, but in any case was not dependent on sails. the damage aloft is a common feature of these events and somehow indicates activity above the ship, or at least above its deck. another training ship, british, the atlanta, set sail early in 1880 from bermuda, with 250 cadets and sailors aboard, and was not heard of again. two things strike me

K AMBER THE BASICS OF MAGICK

aintain the visualization for a half a minute or longer. good way to help you handle your emotions, and to control worry or anger. review questions 1) what is a microcosm? 2) list the four worlds. explain. 3) what is an affirmation? give an example. book list geoffry hodson, theosophy answers some problems of life. the basics of magick get any book for free on: www.abika.com 13 marc edmund jones, key truths of occult philosophy. marion weinstein, positive magic. nelson& ann white, the wizard's apprentice. beatrice bruteau, the psychic grid* magick 4- elements and forces* the ancients divided the world into four basic principles or *elements- earth, water, fire, and air. that viewpoint has mostly changed with advances of science, but the four elements are still accepted in magick, for they

rapid eye movements, a sign you are dreaming- he can wake you and ask for a dream report) forms of astral projection astral projection may be subdivided into three basic types: mental projection, astral projection (proper) and etheric projection. and your oobe may shift between them. mental projection is really simple clairvoyance('remote viewing, and 'traveling in your mind. imagination plays a key role. the experience of mental projection is not particularly vivid, and you will more likely be an observer than a participant. nevertheless, mental projection is an important 'way in' to astral projection proper. during mental projection and astral projection you are able to travel through solid objects, but are not able to act directly upon them or to move them (if they are in the physical

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

bodied it in a riddle( s.y, ii. 4 and 5, which many ancient and modern philosophers have tried in vain to solve. of all the different tabulations, claiming to be the great arcanum of the kabala, that we have examined, none is correct. the token of the original table ong and ngo was not to be found in any of them. we have succeeded in solving this riddle. the true kablistic symbol the great master key to the theoretical and practical kabala will be found facing p. 24 of the present translation [the diagram faces page 21 in the ktav edition] in his introduction to stenring s book, a. e. waite diffuses stenring s claims somewhat: they [those who consider stenring s diagram] will come at least across many curious permutations and will be in agreement with myself that the elaborate diagram is o

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

ic treatise of kabbalah, h is fully analyzed and translated by mark brian sendor in the emergence of provencal kabbalah: rabbi isaac the blind fs commentary on sefer yezirah, volumes i& ii (ph.d. dissertation, cambridge: harvard university, 1994. further, in mystical union, individuality, and individuation in provencal and catalonian kabbalah (noted above, page 2, yechiel shalom goldberg analyzes key passages from r. isaac the blind fs commentary on sefer yezirah as well as from the works of r. isaac fs nephew, r. asher ben david, and r. azriel of gerona (see below. further reference. zinberg, israel. a history of jewish literature, volume iii: the struggle of mysticism and tradition against philosophical rationalism (philadelphia: 20081 5 the jewish publication society of america, 1973: c

KETAB E SIYAH

alled the scarlet woman is all power given. they shall gather my children into their fold: they shall bring the glory of the stars into the hearts of men. 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. 17. but ye are not so chosen. 18. burn upon their brows, o splendrous serpent! 19. o azure-lidded woman, bend upon them! 20. the key of the rituals is in the secret word which i have given unto him. 415 21. with the god& the adorer i am nothing: they do not see me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord hadit. 22. now, therefore, i am known to ye by my name nuit, and to him by a secret name which i will give him when at last he knoweth me. since i am infinite space, and the i

cursed! accursed be it to the aeons! hell. 42. let it be that state of manyhood bound and loathing. so with thy all; thou hast no right but to do thy will. 43. do that, and no other shall say nay. 417 44. for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect. 45. the perfect and the perfect are one perfect and not two; nay, are none! 46. nothing is a secret key of this law. sixty-one the jews call it; i call it eight, eighty, four hundred& eighteen. 47. but they have the half: unite by thine art so that all disappear. 48. my prophet is a fool with his one, one, one; are not they the ox, and none by the book? 49. abrogate are all rituals, all ordeals, all words and signs. ra-hoor- khuit hath taken his seat in the east at the equinox of the gods; and l

ur armour; go on, go on, in my strength& ye shall turn not back for any! 47. this book shall be translated into all tongues: but always with the original in the writing of the beast; for in the chance shape of the letters and their position to one another: in these are mysteries that no beast shall divine. let him not seek to try: but one cometh after him, whence i say not, who shall discover the key of it all. then this line drawn is a key: then this circle squared in its failure is a key also. and abrahadabra. it shall be his child& that strangely. let him not seek after this; for thereby alone can he fall from it. 48. now this mystery of the letters is done, and i want to go on to the holier place. 49. i am in a secret fourfold word, the blasphemy against all gods of men. 50. curse them

bonds of fear and blindness, that he might be inspired to duplicate on earth the law of heaven, shunning experiment and the radical dangers of invention and exploration. to man was given guilt, and the call to social conformity, and the proclaimed sanctity of the norm and the mode. and michael, lord of force, said to me, this man, whom thou host chosen to receive thy gift, now possesses the first key to the mastery of all things and the control of the very universe itself. lest in ill choice he should spark the catastrophe of armageddon, we also have visited him. and while we cannot undo thy infernal gift, we shall ever act to censor its effect. we shall walk among men and guide them. they shall be told of thy interest in them, but the name of lucifer shall be dark with curses. for they sh

h concludes the synthesis with asmodeus. the era of our companionship with man draws to a close, and to earth is now come the third great daemon of the bond between hell and man, and with his presence is the dawn of the satanic age proclaimed. the statement of belial hail, man, who shall bring to the end of the universe the glory of thy satanic will! i am belial, who bring to thee the third great key of hell, by whose power ye shall confound 461 all the laws of heaven and earth. before thee shall chaos fall, and thou shalt wield for thyself the great mysteries of the macrocosmos. i speak to thee of that which is called the black magic, for it is true spawn of that great black flame which first brought thy will to life long ages ago. to council with satan i also was called, and the lord of

L 002

copying and mailing only, no additional charges may be added* liber ii the message of the master therion this epistle first appeared in the equinox iii(1 (detroit: universal, 1919. the quotations are from liber legis--the book of the law--h.b``do what thou wilt shall be the whole of the law``there is no law beyond do what thou wilt``the word of the law is velhma' velhma--thelema--means will. the key to this message is this word--will. the first obvious meaning of this law is confirmed by antithesis``the word of sin is restriction' again``thou hast no right but to do thy will. do that and no other shall say nay. for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect' take this carefully; it seems to imply a theory that if every man and every woman did

LAITMAN M BASIC CONCEPTS IN KABBALAH

and space. it researches the upper forces that move material bodies, and the way one s inner force pushes all things, animate and inanimate, to the preordained goal. can one solve this fundamental puzzle of human life without touching upon the question of its source? every human being encounters this question. the search for the goal and the meaning i n t r o d u c t i o n 17 of existence is the key question around humankind s spiritual life. hence, starting with the second half of the 20th century, we are observing a revival of mankind s spiritual aspirations. the technical progress and global catastrophes that gave rise to a variety of philosophies have not brought spiritual fulfillment to humanity. as kabbalah explains, out of all existing pleasures, our world received only a tiny spar

LAITMAN M FROM CHAOS TO HARMONY

rring on nature s other levels, too, in the inanimate, the vegetative, and the animate. what shall become of them? how will their situations improve? it would seem that to tend to the state of the earth, water, air, flora, and animals, we must act directly on them. it is, therefore, surprising to see that kabbalah s method of correction focuses on human relations and considers those relations the key to the state of all of nature. can it be that correcting our human egoistic relationships will affect the state of other degrees, as well? could it, for instance, resolve the ecological perils and the shortage of resources that threaten us? we should know that nature s altruistic force is a single force. there are no divisions in it. but with respect to us, it is divided into inanimate nature

ur desires. if we triumph there, succeed in realizing the correction method, and learn to use the ego altruistically, we will thus build the middle line. in that state, it will not be necessary for wars to materialize. we should remember that the measure of balance or imbalance between nature and us determines the corporeal, external reality, and the intensity of suffering we will experience. the key to the change is in our hand because the only active part in reality, for better or for worse, is the people of israel. i n t e r na l i t y a n d e x t e r na l i t y bear in mind that in everything there is internality and externality. israel, the descendants of abraham, isaac, and jacob, is generally considered the internality of the world, and the seventy nations are considered the externa

t e r na l i t y a n d e x t e r na l i t y bear in mind that in everything there is internality and externality. israel, the descendants of abraham, isaac, and jacob, is generally considered the internality of the world, and the seventy nations are considered the externality of the world--baal hasulam, introduction to the book of zohar israel s role 183 the people of israel are analogous to the key organs in the collective body of humanity the brain, heart, liver, lungs, and kidneys which operate the rest of the organs in the body. when these organs function incorrectly, the whole body suffers and grows ill. thus, the process of healing human egoism depends on the success of healing the people of israel. the rest of the body will be healed by consequence, smoothly and easily. because nat

LAITMAN M KABBALAH REVEALED

rned through my acquaintance with dr. laitman s writings, kabbalah in its authentic form not only promotes the concept of oneness and the integrity of humanity and the universe, it also offers practical measures to restore it when lost. it is my heartfelt recommendation to read carefully through this book, as it provides much more than general knowledge about an ancient wisdom. it also provides a key to ensure the well-being of humanity in these critical times, when we face the unprecedented challenge of choosing between the devolutionary path leading to worldwide breakdown, and the evolutionary path that can bring us to a world of peace, harmony, well-being, and sustainability. ervin laszlo 19 1 kabbalah: then and now t h e ma s t e r p l a n it is no secret that kabbalah did not begin wi

societies helped their contemporary scholars develop the basis of what we now know as western philosophy, which later became the basis of modern science. in that regard, here s what johannes reuchlin, a humanist, classics scholar, and gottfried leibnitz, a great mathematician and philosopher, candidly expressed his thoughts on how secrecy had affected kabbalah: because man did not have the right key to the secret, the thirst for knowledge was ultimately reduced to all sorts of trivia and superstitions that brought forward a sort of vulgar kabbalah that has little in common with the true kabbalah, as well as various fantasies under the false name of magic, and this is what fills the books. kabbalah: then and now 23 expert in ancient languages and traditions, writes in his book, de arte cab

ore we ll learn about kabbalah, the more we ll find that it always leads us to the root of things. before it gives you any answers, it tells you why you are in your present state. and once you know the root of your situation, you will rarely need any further guidance. in that spirit, let s see what we have been learning until today, and perhaps we will discover why we still haven t discovered the key to happiness. behind closed doors man. if he be insufficiently or ill-educated, he is the most savage of earthly creatures. xplato, the laws knowledge has always been considered an asset. espionage is not an invention of modern times; it has been there since the dawn of history. but it has existed because knowledge has always been disclosed on a need-to-know basis, and the only dispute was abo

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

g the worlds beyond 2. attempts to gain this night what has not been gained the previous night, 3. is loyal to his comrades, 4. risks his life to gain even the most insignificant things, 5. does not value that which was stolen, and sells it for pennies, 6. is beaten, but does not turn from his path, 7. sees the advantages of his occupation and does not wish to change it. he also added "there is a key to every lock, but if the lock does not give, a courageous thief will break it. the creator loves a person who breaks his own heart to enter the house of the creator" when we learn the spiritual levels, only then do we become insignificant in our own eyes, and can then bow before the creator, sensing that we have no need of anything: not our own spiritual redemption, nor any spiritual ascent

ate source of fulfillment to reduce suffering in the world, or continue to wait and see what happens next. since a kabbalist is a person who has attained the spiritual realm, they are completely aware of the processes influencing our world. an interview with the future by the israel based kabbalist michael laitman, is the defining book of the decade. it is a meeting with destiny that provides the key to safeguarding the future of the entire human race- 449- the kabbalah experience the wisdom of kabbalah teaches us how to live in the reality that is spread before us. it is a systematicmethod that has evolved over thousands of years through a handful of unique individuals in every generation. during all that time it was concealed from the public eye that was not yet ready to receive it, unti

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

le to describe several phenomena that could not be explained by preceding theories. the most famous of these was wave-particle duality, showing that microscopic objects such as electrons behave as waves under some conditions, and as particles under others. a fundamental concept of quantum theory is the uncertainty principle, which maintains that the observer affects the observed event. hence, the key question is, what do the measurements actually measure? this principle implies that the concept of an objective process becomes irrelevant. moreover, beyond the measured results, an objective reality simply cannot exist. the discoveries of quantum physics drastically changed scientists approach. the deterministic concept that maintained that physics revealed objective facts of nature and descr

cture, and experiences the opening of the upper world, this discovery is accompanied by the wondrous sensation of eternal life, and endless, boundless stream of pleasures. this is where our lives are leading us. 26 t h e n at u r e o f m at t e r the wisdom of kabbalah has evolved over thousands of years and been disseminated among kabbalists throughout history. i would like to briefly review the key points in this process. the first kabbalist was abraham the patriarch (approximately 1,800 bce. sefer yetzira (the book of creation) is ascribed to him. 500 years after abraham, moses wrote his book of torah (the pentateuch, around 1,350 bce. in the 2nd century ce rabbi shimon bar-yochai wrote sefer ha zohar (the book of splendor. kabbalah thrived in the 16th century israeli town of safed, led

to create a structure similar to the corrected structure of the soul of adam ha rishon. we cannot succeed in this task alone, as such a task contradicts human nature. what we can do is acquire an intense desire and join with others. this is where the wisdom of kabbalah comes in. books on kabbalah describe the corrected state of the souls and the difference between these and corrupted states. the key difference is the intention with which we use our nature. correction means that we change the purpose for which we use our desire from inducing self-gratification to benefiting others. when we correctly study genuine kabbalah, we come to depict our own corrected state. this depiction prompts the light that already fills our corrected state to correct our soul. once that light corrects our soul

us to shed our corporeal clothes of familiar mundane sensations and perceptions, and penetrate through matter and into the forces behind it. in spirituality, we turn from observing the picture of reality to knowing the forces that paint it. we begin to understand how reality is made, acquire the ability to connect to the forces that created the picture and ultimately govern them. kabbalah is our key to the control room of reality. 113 perception of reality 114 b u i l d i n g t h e s p i r i t ua l k l i( v e s s e l/ t o o l) m a k i n g t h e k l i the gist of our work is the making of the kli. if we know how to build our tool of perception correctly, we will understand where we truly are. as we have said in the previous section of this book, our substance consists of a desire to receiv

the abstract light, thus creating our world pictures, the spiritual as well as the physical. pa r t i i i: p e r c e p t i o n o f r e a l i t y 134 thus, the way we will perceive the creator depends solely on our own qualities* the wisdom of kabbalah has maintained its stance concerning the perception of reality for thousands of years. conversely, science cultivated its approach through several key stages. the classic perception, whose protagonist was isaac newton, states that the world exists in and of itself, regardless of whether or not we are there to perceive it. as the science of biology evolved, it enabled us to see the world through the eyes of other creatures. we discovered that different animals perceive the world in very different ways. for example, a bee sees tens of thousand

LAITMAN M THE KABBALAH EXPERIENCE

senses, closely connected with one s normal life. o p e n i n g a b o o k f o r t h e f i r s t t i m e q: should a person spend one s whole life in a university of kabbalah and study complex theories? a: that sounds very nice, but it doesn t work that way. in the study of kabbalah, we really study our own inner structure, how our emotions are built, and the structure of our souls. within us is a key to the understanding of that science; all we must do is study from genuine books of kabbalah in order to find what is already within us. even if we understand nothing of this science, the minute we open a book, our hearts and souls begin to open up. we receive spiritual knowledge about spirituality in a natural way, just as we feel bitterness or sweetness, or heat and cold. there is no need to

nt to stay. in this life, we need only one thing- a desire for the creator. if it s there and it s genuine, meaning above all other things, then he will fulfill it. q: can i find an answer to my questions on your site? a: many people ask questions and don t even bother to read the material on the site. if you want to understand something in a specific area, you should learn a little bit about the key concepts. i suggest that you read the material on the site, and i m sure that you ll find there the full answers to your questions. i m glad you have questions, but you can acquire knowledge systematically, which will allow you to answer your questions by yourself. a v i r t ua l g r o u p o f k a b b a l i s t s q: do you also attend virtual groups on the internet? t h e k a b b a l a h e x p

not a revelation, but it is the beginning of our spiritual contact with the creator. that is how we begin to connect with the creator. we understand that the creator is now hidden, and sends his messages through the people around us. thus, we begin to feel the involvement of the creator in everything that happens in our lives. this is a genuine feeling, and this contact becomes permanent, and the key factor in our lives. this is the way to the entrance to the spiritual world, the strengthening of the contact with the creator and the rise to a higher degree. a c o m m o n g oa l q: why do we need to agree with our friends? a: when we see that our friends are right, we don t have to justify them. we simply have to accept their thoughts and agree with them. thus, we acquire new knowledge. thi

LAITMAN M THE PATH OF KABBALAH

not great, and the child s mind is developed accordingly. another example is a person in the jungle who needs just enough wisdom to provide the necessities for survival. the more we want, the smarter we become, because the mind must get us what we want. the mind is but a consequence of the evolution of our desires. we seek and find all kinds of ways to get what we want. thus, a strong will is the key to the development of the mind. we needn t concern ourselves with developing the mind, only with developing desire. a person who studies the wisdom of kabbalah needn t be smart. it is enough to want to feel the desire. it is impossible to see the spiritual world with our mind s eye we can only feel it in our souls. we should try to mingle with the suffering of the entire world, feel it, and ex

student hears help him approach the things he reads about by himself. the rabbi did not teach beginners. instead, he would send them to other students and monitor their progress. students who were willing and diligent were summoned to study with him. the human desire to understand, manage, and control is a very positive desire, because it adds desires to one s original desires. however, the only key that we should really acquire to enter spirituality is the screen and the returning light. baal hasulam wrote the study of the ten sefirot deliberately so that the more one reads, the more questions arise. it is necessary for one to be able to labor in something while maintaining a certain aim. the labor t h e pa t h o f k a b b a l a h 288 comes from below, from man, but the aim is given from

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

g upwards to the light; his attitude is the exact opposite of that of the man of pride, who is content to look downwards, enjoying the comparison of his own greatness with the littleness of inferior persons and things that come within his supercilious vision. humility is the possession of the man of ideals, who is never self-satisfied, because he regards always that which is above. it is thus the key to the gateway of the upward path. the humble man will not think that he achieves his triumph by his own proud prowess alone, but, realizing that all strength is the divine strength, he will recognize that, like the heroes of old, he is but employing the powers with which he has been endowed from on high- just as arjuna in the battle of kurukshetra used the celestial weapons presented to him b

this trinity has its male and female aspect- precisely the same idea which is expressed in the hindu religion by the statement that each person has his shakti, commonly described as his consort. thus the three-in-one becomes six-in-one, and, with the surrounding circle which indicates the unmanifested totality, we have the mystic seven. 778. the triple tau is also called in royal arch masonry the key. it contains eight right angles, and is used as a measure or mnemonic whereby the platonic solids can be calculated. taken alone, it is commensurate with the tetrahedron, the sides of which, being four equilateral triangles, are together equal to eight right angles, because the interior angles of any triangle are together equal to two right angles. it is said that this solid was used by the pl

es twelve regular pentagons. it is a rule in geometry that the interior angles of any rectilinear figure are equal to twice as many right angles as the figure has sides less 4 right angles; thus the interior angles of a pentagon are 10. 4= 6 right angles; therefore the dodecahedron is contained by seventy-two right angles, and consequently is represented by nine keys. so it will be seen that this key is the greatest common measure of all these platonic solids, and that is why on the scroll round it in the jewel of the holy royal arch degree we find the latin phrase: nil nisi clavis deest, gnothing is wanting but the key h, teaching us on the one hand that without the inner knowledge all these symbols are but lifeless, and on the other that, great as is the teaching given, there is yet more

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

e who sought the great initiations were attracted to it; and it is this fact which explains the reverence paid to the egyptian mysteries by learned greeks in later times. 105. the principal centre for the public work of these mysteries was the great pyramid, called in ancient egypt khut, the light. it was built on the most exact astronomical and mathematical calculations, and provided a veritable key in stone to the enigmas of the universe(*see the hidden life in freemasonry, pp. 228-30) 106. the initiates of the egyptian mysteries were symbolically engaged in the building of the pyramid, just as in our modern masonry we are engaged in erecting the temple of king solomon, both structures being intended to be emblematical of the building processes of nature. in the halls below the pyramid

bove all earthly life and becomes one with that aspect of the deity which in christianity we call god the holy ghost(*see the masters and the path) 204. and still there are higher stages, greater steps upon the path, though belonging no longer to human evolution but to the development of the superman. even here our masonic ceremonies reflect in symbol something of those higher glories, giving the key to the whole vast plan. far above the grade of adept, he who is the christ stands as the lord of love, the teacher of angels and men, and along this line of interpretation his high stage of evolution is reflected in the 18, which is essentially a degree of christhood. equal with him, but on the ray of rule, stands the manu, whose rank is mirrored at an almost infinite distance in the 30; and a

ght of the east and of the west 18 knight rose-croix 19 grand pontiff or master ad vitam 20 grand patriarch royal arch of enoch grand scottish knight of the sacred vault (of james vi* or sublime mason the same" sovereign prince of rose-croix grand pontiff or sublime scotch mason 21 noachite or prussian chevalier 20 venerable grand master of symbolic lodges the same noachite 21 grand master of the key of masonry 22 prince of libanus, knight royal arch alternatively royal axe* 23 knight of the sun, prince adept, chief of the grand consistory. 24 illustrious chief grand commander of the white and black eagle, grand elect kadosh 25 most illustrious sovereign prince of masonry, grand knight, sublime knight commander of the 28 30 32 royal secret* this is clearly a later title, and in the master

LEMEGETON

ned to be of much use in formal study and too loaded with pejorative connatations to be useful in ordinary discourse between people holding different religious views. defenders of the dichotomy reply that the terms may still be useful when it comes to examining the effect that different religions have upon their adheredhtwilit grotto- esoteric archives contents prev intro next timeline the lesser key of solomon this digital edition by joseph h. peterson, copyright 1999. all rights reserved. note: a considerably enlarged edition of the lesser key of solomon is now available from red wheel/weiser publishers. see listing at amazon.com (isbn: 157863220x) for more details. lemegeton clavicula salomonis or the lesser key of solomon detailing the ceremonial art of commanding spirits both good and

ald scot, in his lists of magical texts [3, mentions ars paulina, ars almadel, and ars notoria in the same breath. he also includes a text closely related to the goetia [4. so the bulk of the materials were possibly collected together by 1584. the name lemegeton is probably naively invented because of the compiler's ignorance of latin. he or she was no doubt familiar with the clavicula salomonis (key of solomon) and wanted to title this work the "little key of solomon" this became "lemegeton clavicula salomonis" the major texts used for this edition have been all from the british library manuscript collection. they include harl. 6483, and sloane mss. 2731, 3825, and 3648. harl. 6483 is probably the latest, and contains much additional material. it is dated 1712-3. sloane 2731 is important

escriptions of the seals for each sign of the zodiac are evidently abstracted from paracelsus, the second treatise of celestial medicines, cf. archidoxes of magic translated by robert turner, 1656, pp. 136 ff. ars almadel in 1608, trithemius mentioned a long list of books on magic, including the book "almadel attributed to king solomon [7] ars almadel is also found in the hebrew manuscript of the key of solomon, ed. gollancz, sepher maphteah shelomoh, 1914, fol 20b. turner mentions a fifteenth-century manuscript in florence [8] ars notoria the ars notoria is a medieval grimoire of the 'solomonic cycle. many latin manuscripts are extant, the oldest are dated thirteenth century, and possibly earlier. like liber juratus (also thirteenth century, the text centers around an even older collectio

of the black art. hence it is that magic lies under disgrace and they who seek after it are vulgarly esteemed sorcerers. and the fraternity of the rosicrucians thought it not fit to style themselves magicians, but philosophers. thay are not ignorant empirics1 but learned and experienced physicians whose remedies are not only lawful but divine [100r] lemegeton clavicula salomonis: rex: the little key of salomon the king which containeth all the names, orders and offices of all the spirits that ever he hadd any converse with, with the seales or characters belongeing to each spirit, and the manner of calling them forth to [visible] appearance, in 5 parts, called books viz* the first part, is a book of evill spirits, called goetia, shewing how he bound up those spirits and used them in severa

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

ith christian interpretations of certain secular pursuits and commodities (e.g, role-playing games like dungeons and dragons) as diabolical. a major phenomenon that grew out of this attention in the late 1980s and the early 1990s was the satanic ritual abuse (sra) scare, sometimes referred to as the satanic panic. although not entirely responsible for this panic, the christian subculture played a key role in promoting the ritual abuse scare to the broader society. during this period, the reality of a vast, underground network of evil satanists abusing children and others was accepted by significant segments of the law enforcement community and by numerous therapists even police officers and analysts not otherwise inclined to accept traditional theology. less responsible members of the mass

as a place the pit in milton s paradise regained (iv, 624. alternately, abaddon is identified with a demon, or the devil himself, in the third-century acts of thomas, as well as in john bunyan s puritan classic, pilgrim s progress.within modern ceremonial magic, it constitutes the name for god invoked by moses to bring down the rain over egypt, as reported by samuel liddell mathers in the greater key of solomon. there is also a reference to abaddon as the sixth of the seven lodges of hell in the work of the cabalist joseph ben abraham gikatilla. in various sources,abaddon is identified as the angel of death and destruction, demon of the abyss, and chief of the demons of the underworld. see also demons;magic and magical groups for further reading: davidson, gustav. a dictionary of angels in

ach letter of the enochian alphabet features a john dee (national library of medicine) 64 demiurge numerical value a gematria and is associated with elemental, planetary, and tarot properties. the nineteen calls, or keys, of enochian were used by dee and kelly to conjure the angels. the first two keys conjured the element spirit, the next sixteen conjured the four elements, whereas the nineteenth key invoked any of thirty aethyrs or aires, probably representing levels of consciousness. kelly allegedly spoke enochian when the angels appeared in his crystal. one of the procedures used during the communication consisted of setting up charts, either filled with letters or left blank, to which the angels would point with a rod in order to spell out messages. these messages were dictated backwar

elodic sound is similar to sanskrit,greek, or arabic. each enochian letter features a numerical value, and is associated with elemental, planetary, and tarot properties. 82 ereshkigal the nineteen calls, or keys, of enochian were used by dee and kelly in order to conjure the angels. the first two keys conjured the element spirit, the next sixteen conjured the four elements, whereas the nineteenth key invoked any of thirty aethyrs or aires. kelly allegedly spoke enochian when the angels appeared in his crystal. one of the procedures used during the communication consisted of setting up charts filled with letters to which the angels would point with a rod in order to spell out messages. after the deaths of dee and kelly, interest in enochian magic vanished. however, a revival occurred in the

rder to spell out messages. after the deaths of dee and kelly, interest in enochian magic vanished. however, a revival occurred in the nineteenth century through the hermetic order of the golden dawn, and later through aleister crowley s commentaries, the most extensive of which was published in the vision and the voice (1911. crowley claimed to be able to invoke all the aethyrs in the nineteenth key, and recorded his communications with spirits and astral beings.modern enochian magic is characterized by two main operations: invoking spirits, and traveling to the aethyrs. enochian magic is best known to modern satanists indirectly because of anton lavey s inclusion of some of the keys (edited to emphasize infernal connotations) in the latter part of the satanic bible. see also aleister cro

LIBER 141

ideas as to its right use, with other matters germane, thinking that those into whose hands it may come may thereby understand more fully the utter importance of this secret as having been the pivot of our working for so long a period, and further that it may aid such persons to attain perfectly the mastery of this holy and imperial art. ii of the importance of the secret this secret is the true key to magick; that is, by the right use of this secret man may impose his will on nature herself, as will appear hereafter in this comment. in this way, although all recorded knowledge were destroyed, it would be possible for an adept of this secret to restore it. iii of the mind of the adept in our holiest isle ierne is found a being called leprechaun. this creature, once seen, is easy to catch;

LIBER 777

ave partaken sustain us in the search for the quintessence, the stone of the wise, the summum bonus, true wisdom, and perfect happiness. so mote it be! v the tree of life col. xii. this arrangement is the basis of the whole system of this book. besides the 10 numbers and the 22 letters, it is divisible into 3 columns, 4 planes, 7 planes, 7 palaces, etc. etc.8 table of correspondences table i 2 i. key scale. ii* hebrew names of numbers and letters. iii. english of col. ii. iv* consciousness of the adept. v* god-names in assiah. 0 wa [ws ya rwa [ws ya ain ain soph ain soph aur nothing no limit limitless l.v.x. 1* rtk kether crown* awh hyha 2* hmkj chokmah wisdom hy 3* hnyb binah understanding \yhla hwhy 4* dsj chesed mercy la 5* hrwbg geburah strength rwbg \yhla 6* trapt tiphareth beauty tud

of e clover. e of e storax. b of e benzoin. a of b saffron. d of b lign-aloes. c of b red-sanders. e of b red sandalwood. b of b olibanum. col. xliii. and xliv. and, generally, all drugs exciting the parts of the body corresponding. see col. clxxxii. col. xlvi. each trigram combines with itself and the others to make 64 hexagrams, which partake of the combined nature. this attribution is the true key to the yi king. no sinologist has had any idea of it, but it is obvious enough now that o.m. has solved it. see appendix i. col. xlvii. line 7. has a monkey. line 19. said to have a monkey. col. xlix. the geomantic figures of the planets are those of the signs which they rule. lines 3-10. q andr line 15. p line 16. v notes 37 line 17. line 18. m and n line 19. s and t line 20. w line 22. o lin

ands grip each a ray of dazzling light, spiril, the right hand being dextro- and the left hand l vo-rotary. a red scarf conceals the fact of male genital organs, and suggests by its shape the letter k. such is the conventional hieroglyph. 41 appendix i the trigrams of the yi king attribution to quarters. planetary attribution. hindu attribution. yetziratic attribution. figure. name. part of body. key scale s! lingam+ y 7 khien. head. 2 [and 30. s.e$ apas. c m 6 tui. mouth. 14 [and 23. e& mano (prana! r 5 li. eyes. 6 [21 and 30. n.e% tejas. b c 4 kbn. feet. 27 and 31. s.w# vayu. d a 3 sun. thighs. 11 [and 12. w' akasa= g 2 kh n. ears. 10 [13 and 32] n.w. e prithivi. e t 1 kbn. hands. 32 bis. n= yoni. 9 h 0 khwbn. belly. 3 and 13. the trigrams should be considered as the symbols which combin

sued a knowledge lecture which consisted of the names and symbols of the elements, planets and signs along with the hebrew alphabet and the names of the sephiroth in hebrew. 4 the lemegeton is a 17th-century compilation, probably english, of magical texts attributed to solomon. the first book, goetia, describes 72 evil spirits and gives instructions for evoking them (it derives variously from the key of solomon, the heptameron, the fourth book of pseudo-agrippa and the pseudomonarchia d monum published by wier. crowley published an edition of it in 1904. in 777 cols. clv clxvi the spirits are referred to the decans by day and night. the second book, theurgia goetia, lists 31 principal spirits, with an astronomical number of subordinates of whom few are named; of the 31, 20 are referred to

LIBER A

written: gbeing furnished with complete armour, and armed, he is similar to the goddess. h1 and again gi am armed, i am armed. h2 1 [chaldaan oracles, fragment 171 in westcott/ cory edition; quoted by proclus in platonic theology. the goddess in question is probably hekate. t.s] 2 [this is probably a quote from something, but i have not so far managed to identify it. t.s (c) ordo templi orientis. key entry &c. by frater t.s. for celephais press/ niwg. this e-text last revised 29.06.20teliber a fash vel capricorni pnevmatici svb figvra ccclxx v a a publication in class a 1 0. gnarled oak of god! in thy branches is the lightning nested! above thee hangs the eyeless hawk. 1. thou art blasted and black! supremely solitary in that heath of scrub. 2. up! the ruddy clouds hang over thee! it is th

LIBER ALEPH

an ally to that true will. if then there be a traitor in the consciousness, how much the more is it necessary for thee to arise and extirpate him before he wholly infect thee with the divided purpose which is the first breach in that fortress of the soul whose fall should bring it to the shapeless ruin whose name is choronzon! k liber aleph vel cxi 14 n de somniis. e: clavicula (of dreams. v: the key) he dream delightful is then a pageant of the fulfilment of the true will, and the nightmare a symbolic battle between it and its assailants in thyself. but there can be only one true will, even as there can be only one proper motion in any body, no matter of how many forces that motion be the resultant. seek therefore this will, and conjoin with it thy conscious self; for this is that which i

erefore this will, and conjoin with it thy conscious self; for this is that which is written .thou hast no right but to do thy will. do that, and no other shall say nay. thou seest, o my son, that all conscious opposition to thy will, whether in ignorance, or by obstinacy, or through fear of others, may in the end endanger even thy true self, and bring thy star into disaster. and this is the true key to dreams; see that thou be diligent in its use, and unlock therewith the secret chambers of thine heart. t the book of wisdom or folly 15 x de via per empyr um (of the way through the empyrean) oncerning thy travellings in thy body of light, or astral journeys and visions so-called, do thou lay this wisdom to thy heart, o my son, that in this practice, whether things seen and heard be truth a

f the gnostic catholic church, or that of the phoenix. neglect not the performance of the mass of the holy ghost, as nature herself prompteth thee. travel also much in the empyrean in the body of light, seeking ever abodes more fiery and lucid. finally, exercise constantly the eight limbs of yoga. and so shalt thou come to the end. n the book of wisdom or folly 17 p de clavicula somniorum (of the key of dreams) nd now concerning meditation let me disclose unto thee more fully the mystery of the key of dreams and phantasies. learn first that as the thought of the mind standeth before the soul and hindereth its manifestation in consciousness, so also the gross physical will is the creator of the dreams of common men, and as in meditation thou doest destroy every thought by mating it with its

r of environment or of evil training. and of all these things the subtlest and most terrible, enemies without pity, destructive to thy will, and a menance and tyranny even to thy self, are the ideals and standards of the slave-gods, false religion, false ethics, even false science. d the book of wisdom or folly 31 ae de lege motus (of the law of motion) onsider, o my son, that word in the call or key of the thirty aethyrs: 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! and again: let there be no creature upon her or within her the same. all here members let them differ in their qualities, and let there be no creature equal with another. here also is the voi

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! and again: let there be no creature upon her or within her the same. all here members let them differ in their qualities, and let there be no creature equal with another. here also is the voice of true science, crying aloud: variation is the key of evolution. thereunto art cometh the third, perceiving beauty in the harmony of the diverse. know then, o my son, that all laws, all systems, all customs, all ideals and standards which tend to produce uniformity, being in direct opposition to nature s will to change and to develop through variety, are accursed. do thou with all thy might of manhood strive against these forces, for they resi

LIBER ASTARTE

balon of the city of pyramids, and through astarte the starry one green-girdled in the name ararita. amn[.liber astarte. was first published in equinox i (7) in class b. in the 1913 .syllabus. it was declared to be class d. footnotes in square brackets are by the present editor; all others, and notes signed .ed. are from the equinox printing and are presumably by crowley (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 26.06.200wlliber azazel the book of azazel dedicated to diane vera 1. azazel! the boundless flame of lilith. 2. my word is to be feared and respected for it consumes all and purifies all; i am the unconquered master of this earth. 3. no god who meets my gaze can withstand my truth or my power, they all bow to my will

LIBER CCC KHABS AM PEKHT

ve is the law, love under will. 9 =28 a a given under our hand and seal this day of an. xii, the sun our father being in 12 4. 2. of the sign leo, and the moon in 25 39. 11. of the sign libra, from the house of the juggler, that is by lake pasquaney in the state of new hampshire [this .class e. tract was written in july 1916 and first published in equinox iii (1) in 1919 (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 25.06.200 tliber cccxxxv adonis an allegory a a publication in class c. 1 adonis an allegory by alesiter crowley inscribed to adonis. argument esarhaddon is man ignorant of his high destiny, lost in love of the body (astarte) whose 5 handmaidens are the 5 senses. the soul (psyche) appeals to him in vain, but awakes hi

LIBER CCCXXXV ADONIS

ove, the crown of our love is the light that rules all the region above the night and the stars of the night; that rules all the region aright, the abyss to abysses above; for the crown of our love is the light, and the crown of our light is our love [this text was first published in equinox i (7. in the 1913 .syllabus. it was declared to be liber cccxxxv in class c (335 (c) ordo templi orientis. key entry and initial proof reading by w.e. heidrick for o.t.o. further proof reading, formatting &c. by frater t.s. for celephais press. this e-text last revised 09.07.200 eliber ccxlii aha! the sevenfold mystery of the ineffable love; the coming of the lord in the air as king and judge of this corrupted world; wherein under the form of a discourse between marsyas an adept and olympas his pupil t

LIBER CCXLII AHA

tere craft into a single azure shaft loosed from the string of will; behold the rainbow! thou art shot, pure flame, past the reverberated name into the hall of death. therein the rosy cross is subtly seen. olympas. is that a vision, then? marsyas. it is. olympas. tell me thereof! marsyas. o not of this! of all the flowers in god fs field we name not this. our lips are sealed in that the universal key lieth within its mystery. but know thou this. these visions give a hint both faint and fugitive yet haunting, that behind them lurks some worker, greater than his works. yea, it is given to him who girds his loins up, is not fooled by words, who takes life lightly in his hand to throw away at will fs command, to know that view beyond the veil. o petty purities and pale, aha! 11 these visions i

and naught remains! ho! for the splendour in my name hidden and glorious, a flame secretly shooting from the sun. aum! ha!.my destiny is done. the word is spoken and concealed. olympas. i am stunned. what wonder was revealed? liber ccxlii 34 marsyas. the rite is secret. olympas. profits it? marsyas. only to wisdom and to wit. olympas. the other did no less. marsyas. then prove both by the master-key of love. the lock turns stiffly? shalt thou shirk to use the sacred oil of work? not from the valley shalt thou test the eggs that line the eagle fs nest! climb, with thy life at stake, the ice, the sheer wall of the precipice! master the cornice, gain the breach, and learn what next the ridge can teach! yet.not the ridge itself may speak the secret of the final peak. olympas. all ridges join

LIBER CHANOKH

fmpliber ]wnj [chanokh] sub figur lxxxiv a brief abstract of the symbolic representation of the universe derived by doctor john dee through the skrying of sir edward kelly first published in the equinox, vol. i, nos. 7& 8 (1912) this electronic edition prepared by celepha s press, somewhere beyond the tanarian hills: first issued september 2002; last revised 16.06.2004. no copyright is claimed on key entry, formatting, or transcriber.s endotes. all material by aleister crowley is (c) ordo templi orientis, jaf box 7666, new york, ny 10116, usa [prefatory note by the editor we omit in this preliminary sketch any account of the tables of soyga, the heptarchia mystica, the book of enoch, or liber logaeth. we hope to be able to deal with these adequately in a subsequent article] the holy table

governor is unique; the four sigils at the corners of plate x. without the great square are those of the four great elemental kings. air tahaoeloj. water thahebyobeaatan.36 earth thahaaotahe. fire ohooohaatan.37 liber lxxxiv 19 the characters upon the table of watchtowers38 plate x 20 part ii the forty-eight keys or calls these are most solemn invocations. use these only after other invocations. key tablet hath 6 calls, 1 above other 5.1 1: governs generally as a whole the tablet of union. use it first in all invocations of angels of that tablet, but not at all with other 4 tables. 2: used as an invocation of angels e h n b representing governance of spirit in the tablet of union: also precedes, in the second place, all invocations of key tablet angels. not used in invocations of 4 other

; in the name hwchy, in the pass word i.n.r.i, o spirits of the tablet of spirit, ye, ye i invoke! liber lxxxiv 21 the sign of osiris slain! the sign of the mourning of isis! the sign of apophis and typhon! the sign of osiris risen! l.v.x, lux, the light of the cross [give these] in the name of todw hwla hwhy i declare that the spirits of spirit have been duly invoked [the knock w.wwww] the first key*4 ol sonuf vaoresaji, gohu iad balata, elanusaha caelazod:5 sobra zod-ol roray i ta nazodapesad, giraa ta maelpereji, das hoel-qo qaa notahoa zodimezod, od comemahe ta nobeloha zodien; soba tahil ginonupe pereje aladi, das vaurebes obolehe giresam. casarem ohorela caba pire: das zodonurenusagi cab: erem iadanahe. pilahe farezodem zodenurezoda adana gono iadpiel das home-tohe soba ipame lu ipam

nd there is not enough of the language extant to enable a settlement on general principles..ed. read here vooan in invocations of the fallen spirits. the forty-eight keys or calls 22 move therefore, and shew yourselves! open the mysteries of your creation! be friendly unto me, for i am the servant of the same your god: the true worshipper of the highest! 169 words in this english call. the second key adagita vau-pa-ahe zodonugonu fa-a-ipe salada! vi-i-vau el! sobame ial-pereji i-zoda-zodazod pi-adapehe casarema aberameji ta talabo paracaleda qo-ta lores-el-qo turebesa ooge balatohe! giui cahisa lusada oreri od micalapape cahisa bia ozodonugonu! lape noanu tarofe coresa tage o-quo maninu ia-i-don. torezodu! gohe-el, zodacare eca ca-no-quoda! zodameranu micalazodo od ozodazodame vaurelape; l

your creator [hold dagger aloft] in the three great secret names of god, oro ibah aozpi that are borne upon the banners of the east, spirits of air, adore your creator [again elevate dagger] in the name of bataivah, great king of the east, spirits of air, adore your creator! in the name of shaddai al chai, i declare that the spirits of air have been duly invoked [the knock www.www.www] the third key micama! goho pe-iad! zodir com-selahe azodien biabe os-londohe. norezodacahisa otahila gigipahe; vaunud-el-cahisa ta-pu-ime qo-mos-pelehe telocahe; qui-i-inu toltoregi cahisa i cahisji em ozodien; dasata beregida od torezodul! ili e-ol balazodareji, od aala tahilanu-os netaabe: daluga vaomesareji elonusa cape-mi-ali vaoresa cala homila cocasabe fafenu izodizodope, od miinoagi de ginetaabe: vau

LIBER CLXV A MASTER OF THE TEMPLE

ndings, for the equinox 158 although he continued with his usual office work, he lived during the best part of this year under canvas in a small tent by the sea shore, necessitating some miles of walking every day, and throwing him a good deal more in touch with nature than formerly; also the addition of a little stranger to his family had a marked effect on his home affairs, being as it were the key to the solution of certain problems that had been puzzling him in that direction. during the period from march 2nd to september 4th, when we might say he was working on alone, his record shows some 340 meditation practices, mostly in the asana known as the dragon, the periods ranging from a few minutes to something over an hour, but most of them comparatively short, the average perhaps being t

LIBER CORDIS CINCTI SERPENTE

nd said: o my lord, my dove, my excellent one, how shall this word seem unto the children of men? 52. and he answered him: not as thou canst see. liber cordis cincti serpente svb figvra ynda 5 it is certain that every letter of this cipher hath some value; but who shall determine the value? for it varieth ever, according to the subtlety of him that made it. 53. and he answered him: have i not the key thereof? i am clothed with the body of flesh; i am one with the eternal and omnipotent god. 54. then said adonai: thou hast the head of the hawk, and thy phallus is the phallus of asar. thou knowest the white, and thou knowest the black, and thou knowest that these are one. but why seekest thou the knowledge of their equivalence? 55. and he said: that my work may be right. 56. and adonai said:

-stone that is found in the belly of the cow, so is my lover among lovers. 8. o honey boy! bring me thy cool limbs hither! let us sit awhile in the orchard, until the sun go down! let us feast on the cool grass! bring wine, ye slaves, that the cheeks of my boy may flush red. 9. in the garden of immortal kisses, o thou brilliant one, shine forth! make thy mouth an opium-poppy, that one kiss is the key to the infinite sleep and lucid, the sleep of shi-loh-am. liber cordis cincti serpente svb figvra ynda 17 10. in my sleep i beheld the universe like a clear crystal without one speck. 11. there are purse-proud penniless ones that stand at the door of the tavern and prate of their feats of wine-bibbing. 12. there are purse-proud penniless ones that stand at the door of the tavern and revile the

LIBER CXCVII STORY OF SIR PALAMEDES

t of grace? keep thou yet firm this trembling leaf my soul, dear god who died for men; yea! for that sinner-soul the chief, sir palamede the saracen. 69 xxx starred is the blackness of the sky; wide is the sweep of the cold plain where good sir palamede doth lie, keen on the beast-slot once again. all day he rode; all night he lay with eyes wide open to the stars, seeking in many a secret way the key to unlock his prison bars. beneath him, hark! the marvel sounds! the beast that questeth horribly. as if a thirty couple hounds are in his belly questeth he. beneath him? heareth he aright? he leaps to.sfeet.a wonder shews: steep dips a stairway from the light to what obscurity god knows. still never a tremor shakes his soul (god praise thee, knight of adamant; he plungers to that gruesome goa

; for that i figure unto men the story of my proper quest as thine, first eastern in the west, sir palamede the saracen [this text was first published as a supplement to equinox i (4. it was reprinted in a volume on its own shortly afterwards. in the 1913 .syllabus. it was declared to be liber cxcvii in class c (197 .living creature, beast (more usually spelt, subt. from (c) ordo templi orientis. key entry and initial proof reading by w.e. heidrick for o.t.o. further proof reading, formatting &c. by frater t.s. for celephais press. this e-text last revised 30.06.200.sliber cxlviii the soldier and the hunchback! and? a a publication in class c 1 gexpect seven misfortunes from the cripple, and forty-two from the one-eyed man; but when the hunchback comes, say eallah our aid. f h arab proverb

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

s electric flesh stilled by 1 [hebrews, xii, 6] the soldier and the hunchback 19 sheer might to a movement closed upon itself in the controlled fury of her love.nay, beyond all these images art thou (little brother) who art passed from i and thou, and he unto that which hath no name, no image. little brother, give me thy hand; for the first step is hard. aleister crowley (c) ordo templi orientis. key-entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 29.06.20lethe ritual of passing through the tuat liber cxx &odvv' introduction this rite, taken from materials in crowley s diary has the same numeration as liber cxx, samekh. in the matter of the directions, there are several markouts that make unclear whether he intends to use the ordinary elemental directions: e. a

LIBER DCCCLX JOHN ST

hining blackness deeper than the night. i then consecrated myself to the operation; cutting the tonsure upon my head, a circle, as it were to admit the light of infinity: and cutting the cross of blood upon my breast, thus symbolising the equilibration of and the slaying of the body, while loosing the blood, the first projection in matter of the universal fluid. the whole formulating the ankh.the key of life! i gave moreover the signs of the grades from 0 =0 to 7 =4. then did i take upon myself the great obligation1 as follows: i. i, o.m &c, a member of the body of god, hereby bind myself on behalf of the whole universe, even as we are now physically bound unto the cross of suffering: 1 [this is the .oath of the abyss. or the oath of 8 =3. t.s] john st. john 9 ii. that i will lead a pure l

ngle-minded devotion (ek.grata) to adonai. so any mental or magical image must necessarily fall short of the truth. consequently one has to will that which is formless; and this is very difficult. to concentrate the mind upon a definite thing is hard enough; yet at least there is something to grasp, and some means of checking one fs 1 [it is a slight variation of the opening of the first .angelic key. t.s] john st. john 61 result. but in this case, the moment one fs will takes a magical shape.and the will simply revels in creating shapes.at the moment one knows that one has gone off the track. this is of course (nearly enough) another way of expressing the hindu meditation whose method is to kill all thoughts as they arise in the mind. the difference is that i am aiming at a target, while

dept of man hangeth, and daleth is love supernal, that if it be inserted in the word ani .i. giveth adni, adonai. subtle art thou and deadly, o dweller of the threshold (p.s..this name is a bad one. dweller beside the pylon is a better term; for he is not in the straight path, which is liber dccclx 80 simple and easy and open. he is never .overcome; to meet him is the proof of having strayed. the key fits the door perfectly; but he who is drunken on the bad wine of sense and thought fumbles thereat. and of course there is a great deal of door, and very little key-hole, who dost use my very love of adonai to destroy me! yet how shall i approach him, if not with reverent joy, with a delicious awe? i must wash his feet with my tears; i must die at his gateway; i must. i know not what. adonai

literation conventions with diacritical marks, etc. citations of numbered texts of a a are given in arabic rather than roman numerals (e.g. 671 rather than dclxxi. leading zeroes have been added to minutes in times, i.e. 8.06 rather than 8.6 for six minutes past eight. in the first printing, times were repeated at the top of each page; this has not been followed (c) ordo templi orientis. original key entry by bill heidrick for o.t.o. further proof-reading, formatting &c. by frater t.s. for celephais press. this e-text last revised 21.07.200filiber dcccxi energized enthusiasm a note on theurgy v a a publication in class c 1 i i a o the supreme one of the gnostics, the true god, is the lord of this work. let us therefore invoke him by that name which the companions of the royal arch blasphem

LIBER DCCCXI ENERGIZED ENTHUSIASM

arrant, is the most numerous and wellestablished masonic ghigh grade h system, and since masonic gregularity h is largely a matter of mutual recognition it was rather workings like memphis, misraim, and cerneau, with which crowley was affiliated through his contact with the english masonic enthusiast john yarker, which were regarded as gspurious h by most masonic writers (c) ordo templi orientis. key-entry &c, by frater t.s. for niwg/ celephais press. this e-text last revised 26.06.2004. ts liber dclxxi vel pyramidos a ritual of self-initiation based upon the formula of the neophyte v a a publication in class d 1 000. the building of the pyramid. the magus with wand. on the altar are incense, fire, bread, wine, the chain, the scourge, the dagger and the oil. in his left hand the bell he ta

LIBER DCLXXI VEL PYRAMIDOS

r five that feed the flame. bell. hail, hoor-apep! thou sword of steel! alpha and delta and epsilon met in the shadow of the pylon and in iota did proclaim that tenfold core and crown of flame. hail, hoor-apep! unspoken name! bell. hail, hoor! hail, asi! hail, tahuti! hail asar un-nefer! through the rended veil. i am thyself, with all thy brilliance decked khabs am pekht (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 09.07.2004. transcriber.s notes. this text of liber pyramidos is composited from the two main published versions (typeset with no source stated in sothis magazine, st. albans, 1976, and facsimile of illuminated ms (presumably that referred to in .john st. john) in equinox iv (1, commentaries on the holy books, york be

LIBER DXXXVI

y find, perhaps, that the path of this comet may assist him to expand the sphere of his mental vision until it include a star. and thus, gathering one star after another, let his contemplation become vast as the heaven, in space and time ever aspiring to the perception of the body of nuit; yea, of the body of nuit. 3 [this was written prior to the discovery of pluto. t.s (c) ordo templi orientis. key-entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 29.06.20. liber e vel exercitiorvm svb figvra ix v a a publication in class b issued by order: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 1 i 1. it is absolutely necessary that all experiments should be recorded in detail during, or immediately after, their performance. 2. it is highly im

LIBER E

uthorise the publication of additional postures, which will be found facing this page. an elderly, corpulent gentleman of sedentary habit has been good enough to pose, so that none need feel debarred from devoting himself to the great work on the ground of physical infirmity* all material by aleister crowley (c) ordo templi orientis jaf box 7666 new york ny 11016 u.s.a. no copyright is claimed on key entry, formatting, or editorial notes. typed and edited by frater t.s. for celephais press, somewhere beyond the tanarian hills. last revised 09.06.2004 e.v. liber e. supplementary instruction in asana 1. the dying buddha. 2. the hanged man. 3. the corpse. these three recumbant positions are more suitable for repose after meditations than for meditation itself. liber e vel exercitiorvm 12 4. t

LIBER GRADUUM MONTIS ABIEGNI

se grades are indeed but convenient landmarks, not necessarily significant. a person who had attained them all might be immeasurably the inferior of one who had attained none of them; it is spiritual experience alone that counts in result; the rest is but method. yet it is important to possess knowledge and power, provided that it be devoted wholly to that one work* text (c) ordo templi orientis. key entry and notes by frater t.s. for niwg/ celephais press. this e-text last revised 29.06.2004 liber xiii 6 transcriber.s notes. this electronic text of liber xiii was transcribed from that printed in equinox i (3, with one textual amendation made as noted below. the figure gthe slopes of abiegnus h has been redrawn rather than scanned; rubrication has been used in the hopes of making it a bit

LIBER HAD

. 3. samadhi of the two infinites within aspirant. 4. intensification of 3 on repetition. 5. prolongation of life. 6. death becomes the climax of the practice. 33. summary concluded. these are the practices to be performed in token of thanksgiving for success. 1. aspiration to liber xi. 2. preaching of to mankind. 3. blessing and worship to the prophet of the lovely star (c) ordo templi orientis. key-entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 29.06.20y-liber hhh svb figvra cccxli continet capitvla tria: mmm, aaa, et sss v a a publication in class d 1 .sunt duo modi per quos homo fit deus: tohu et bohu .mens quasi flamma surgat, aut quasi puteus aqua quiescat .alteri modi sunt tres exempli, qui illis extra limine collegii sancti dati sunt .in hoc primo libr

LIBER HHH

heaven of stars, at night, in calm and warm weather, mayst thou quicken the movement of the light until it be taken up by the brain and the spine, independently of thy will. liber hhh 8 if in this hour thou shouldst die, is it not written .blessed are the dead that die in the lord.13? yea, blessed are the dead that die in the lord!14 (c) ordo templi orientis. this e-text last revised 21.07.2004. key entry, formatting, and endnotes by frater t.s. for celephais press/ nu isis working group. 1 this is not quite a literal translation of the latin but gives the gist of it well enough. in contrast to the .waters of contemplation. the .flames of enthusiasm. were supposedly treated of in .liber iao (17) which is unpub-lished and believed lost (i have been informed that a work claiming to be liber

LIBER III VEL JUGORUM

saw at coney island this first day of june 1919 e.v [ms. note added by ac in a copy of equinox i (4, transcribed by yorke] liber iii vel jvgorvm 4 aratvm secvrvm (fra. after one week avoiding the first person. his fidelity is good; his vigilance bad. not nearly good enough to pass [lat .careless plough. or .secure plough [generally believed to be victor b. neuburg [text (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 30.06.2004. it is suggested that the student exercise care and discretion with these practices; for example, taking precautions to avoid infection (sterilising blades, and cleaning the wound and applying antiseptic. further, performing them in public may get one locked up, either under offensive weapon laws or the men

LIBER ISRAFEL

tices; for example, taking precautions to avoid infection (sterilising blades, and cleaning the wound and applying antiseptic. further, performing them in public may get one locked up, either under offensive weapon laws or the mental health actedliber israfel svb figvra lxiv v a a publication in class b imprimatur: n. fra. a a 1 [this book was formerly called ganubis h and is referred to the 20th key, gthe angel h1] 0. the temple being in darkness, and the speaker ascended into his place, let him begin by a ritual of the enterer, as followeth. 1. w procul, o procul este profani. 2. bahlasti! ompehda! 3. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. 4. i invoke tahuti, the lord of wisdom and of utterance, the god that cometh f

invocation of thoth put together by allan bennett from golden dawn material, egyptian texts and miscellaneous sources, a few only of which are noted. the earlier version (corresponding to points 5-13 only of the present text) was published in equinox i (3) as part of bennett fs ritual for the evocation to visible appearance of taphthartharath the spirit of mercury. text (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 14.06.200. liber liberi vel lapidis lazvli advmbratio kabbala agyptiorvm svb figvra vii being the voluntary emancipation of a certain exempt adept from his adeptship. these are the birth-words of a master of the temple v a a publication in class a 1 prologue of the unborn 1. into my loneliness comes. 2. the sound of a

LIBER LIBRAE

rmetic order of the golden dawn, titled gon the general guidance and purification of the soul. h the g.d. version may be studied in regardie (ed, the golden dawn and the complete golden dawn system of magick. gliber libra h was first published in equinox i (1) and reprinted in gems from the equinox and equinox iii (10, in the latter case with a questionable author credit to gthe master therion. h key entry &c. by frater t.s. for celephais press/ n.i.w.g. this e-text last revised 13.06.200t the paradigmal pirate (liber lll& liber ventum) by joshua wetzel (aka frater ratatosk) stafford, england the paradigmal pirate by joshua wetzel second edition c 2006 all rights reserved, including the right to reproduce this book, or portions thereof, in any form. the right of joshua wetzel to be identif

LIBER LVII

will be noticed that every number and letter has its .correspondence. in ideas of every sort; so that any given object can be analysed in terms of the 32. if i see a blue star, i should regard it as a manifestation of chesed, water, the moon, salt the alchemical principle, sagittarius or what not, in respect of its blueness.one would have to decide which from other data.and refer it to the xviith key of the taro in respect of its starriness. the use of these attributions is lengthy and various: i cannot dwell upon it: but i will give one example. if i wish to visit the sphere of geburah, i use the colours and forces appropriate: i go there: if the objects which then appear to my spiritual vision are harmonious therewith, it is a test of their truth. so also, to construct a talisman, or to

ods of discovering dogma from sacred words are also numerous and important: i may mention (a) the doctrine of sympathies: drawn from the total numeration of a word, when identical with, or a multiple or submultiple of, or a metathesis of, that of another word (b) the method of finding the least number of a word, by adding (and readding) the digits of its total number, and taking the corresponding key of the taro as a key to the meaning of the word (c) the method of analogies drawn from the shape of the letters (d) the method of deductions drawn from the meanings and correspondence of the letters (e) the method of acrostics drawn from the letters. this mode is only valid for adepts of the highest grades, and then under quite exceptional and rare conditions (f) the method of transpositions a

his pleasure. this formula was used to open the vault of the mystic mountain of abiegnus, within which lay (so the ceremony of initiation supposed) the body of our father christian rosen creutz, to be discovered by the brethren with the postulant as said in the book called fama fraternitatis. there are three officers, and they repeat the analysis of the word as follows: chief. let us analyse the key word.i. 2nd. n. 3rd. r. all. i. chief. yod. y 2nd. nun. n 3rd. resh. r all. yod. y chief. virgo (f) isis, mighty mother. 2nd. scorpio (h) apophis, destroyer. 3rd. sol) osiris, slain and rise. all. isis, apophis, osiris, iao. all spread arms as if on a cross, and say. the sign of osiris slain! chief bows his head to the left, raises his right arm, and lowers his left, keeping the elbow and righ

stick: those who have understood (favoured of god) have found therein aaron.s rod that budded, the staff of life itself, yea, the venerable lingam of mahasiva! it is for us to trace the researches of frater p. in the qabalah, to show how from this storehouse of child.s puzzles, of contradictions and incongruities, of paradoxes and trivialities, he discovered the very canon of truth, the authentic key of the temple, the word of that mighty combination which unlocks the treasure-chamber of the king. and this following is the manuscript which he has left for our instruction. 30 liber lviii an essay upon number (may the holy one mitigate his severities toward his servant in respect of the haste wherewith this essay hath been composed! when i travelled with the venerable iehi aour in search of

aub is an illusory thing of witchcraft (cf. obi, obeah; aud is almost= the kundalini force(.odic. force. this illustrates well the difference between the sluggish, viscous 9, and the keen, ecstatic 11.54 210. pertains to part ii. see liber 418. 214. jwr, the air, the mind. 220. pertains to part ii. the number of verses in liber legis. 231. the sum of the first 22 numbers, 0 to 21; the sum of the key-numbers of the tarot cards; hence an extension of the idea of 22, q.v. 270. i.n.r.i. see 5= 6 ritual. 280. the sum of the .five letters of severity. those which have a final form. kaph, mem, nun, pe, tzaddi. also the number of the squares on the sides of the vault 7 40; see 5= 6 ritual. also [r= terror. 300. the letter c, meaning .tooth. and suggesting by its shape a triple flame. refers yetzi

LIBER LXVII THE SWORD OF SONG

m responsible for it. if he and judas are finally redeemed we might perhaps look over the matter this once. poet books his seat. creator in ascension day 17 tending to final bliss.to stir some life to better life, this pain is needful: that i grant again. did they at last in glory live, satan and judas69 might forgive the middle time of misery, forgive the wrong creation first or evolution.s iron key did them.provided they are passed beyond all change and pain at last out of this universe accurst. but otherwise! i lift my voice, deliberately take my choice promethean, eager to rejoice, in the grim protest.s joy to revel betwixt iscariot and the devil, throned in their midst! no pain to feel, tossed on some burning bed of steel, but theirs: my soul of love should swell and, on those piteous

lines in these poems, is pregnant with a host of hidden meanings. not only is it physical, of saying good-bye to a friend: but mental, of the darkness of metaphysics; occult, of the mystical darkness of the threshold of initiation: and physiological, containing allusions to a whole group of phenomena, which those who have begun meditaiton will recognise. similarly, a single word may be a mnemonic key to an entire line of philosophical argument. if the reader chooses, in short, he will find the entire mass of initiated wisdom between the covers of this unpretending volume. 70 1902 the three characteristics .listen to the jataka. said the buddha. and all they gave ear .long ago, when king brahmadatta reigned in benares,1 it came to pass that there lived under his admirable government a weave

.from his castle of ug. means .from his initiation. we cannot in future do more than indicate the allusions. 4 the kerubim. 5 see table of correspondences [a table of correspondences was intended to appear as an appendix to the first volume of crowley.s collected works. it is not in the 1970s reprint from which i am working, and may not have been in the original. see 777 instead. t.s] 6 the 22nd key of the tarot. the other tarot symbols can be traced by any one who possesses, and to some degree understands, a pack of the cards. the occult views of the nature of these symbols are in some cases crowley.s own. opus prima materia. a. o. custodes.4 sapiens dominatibur astris. s. s. d. d. ambrosii magi hortis rosarum 79 pearls, big and round like the breasts of a sea-nymph; and they gleamed rou

as comforted. now came the sudden twittering of heart lest the firmament beneath him were not stable, and lo! he danceth up and down as a very cork on waters of wailing .woman. he bade sternly .be still. cleave that with thy sword: or that must i well work. but she cleft the cords, bitter-faced, smiling goddess as she was; 1 the sacrifices are the ten sephiroth. 2 see table. 3 ancient form of the key of s. 4 considered as the agent of resurrection. 5 in the true key of m the tree is shaped like the letter d= venus or love. the figure of the man forms a cross above a triangle, with apex upwards, the sign of redemption. adest rosa secreta eros. hermaphroditus. mors janua vitae. adeptus. terrae ultor anima terrae. ambrosii magi hortis rosarum 81 and he went on .leave thine ox-goad,.1 quoth he

. alas for our father! now the suggler mocks him and cries .four fool.s bargains hast thou made, and thou art fit to go forth and meet a fool4 for thy mate. but our father counted thrice seven and cried .one for the fool. seeing 1 3, the number of g. 2, the number of the card g. 2 the equality of three and eight is attributed to binah, a high grade of theurgic attainment. 3 scil. juggler, the 1st key. the magical weapons correspond to the kerubim. 4 the key marked 0 and applied to aleph, 1. dona virginis. puella urget sophiam sodalibus. the sophic suggler. ambrosii magi hortis rosarum 83 the serpent should be his at last .none for the fool. they laughed back.nay, even his maiden queen. for she would not any should know thereof. yet all were right, both he and they. but truth ran quickly ab

LIBER LXXVIII

the tarot g